{"slug":"tmp361.tmp361.opp-lat1","id":"latin:ogl-pl:tmp361.tmp361.opp-lat1","title":"Appendix. Notitia. Epistolarum non exstantium, quae ad Innocentium attinent.","title_source":"Appendix. Notitia. Epistolarum non exstantium, quae ad Innocentium attinent.","author":"SS Innocentius I","genre":"letter","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:06:33Z","cost_usd":0.013258},"source":{"registry_id":"latin:ogl-pl:tmp361.tmp361.opp-lat1","work_id":"tmp361.tmp361.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/tmp361/tmp361/tmp361.tmp361.opp-lat1.xml"},"stats":{"passages":28,"english_words":6107,"coptic_letters":0,"source_letters":26082,"commentary_units":158,"commentary_kinds":9,"derived_notes":0,"ambiguities":49,"work_notes":3,"external_links":3,"timeline":6},"summary":{"work":"tmp361.tmp361.opp-lat1","abstract":"This appendix, titled 'Notitia Epistolarum non exstantium, quae ad Innocentium attinent,' is a register of letters addressed to Pope Innocent I (reigned 401–417) that are no longer extant. It survives as part of the manuscript tradition of Innocent's correspondence, likely compiled by Denis de Sainte-Marthe in his edition of papal letters. The list provides only titles or incipits, offering no full text or reliable reconstruction. It documents lost communications from figures such as Theophilus of Alexandria, reflecting the ecclesiastical controversies of the early 5th century, particularly the conflict surrounding John Chrysostom's deposition.","historical_context":"The appendix belongs to the early 5th-century context of Pope Innocent I's pontificate (401–417), a period of growing papal authority and involvement in Eastern church disputes. The letters listed were likely composed in Latin or Greek, with the register itself preserved in Latin manuscripts. The compilation is attributed to Denis de Sainte-Marthe (1650–1725), a Maurist scholar, as part of his 'Epistolae Romanorum Pontificum' (1689). The lost letters include correspondence from Theophilus of Alexandria, a key figure in the Synod of the Oak (403) that deposed John Chrysostom. The register's transmission depends on later medieval or early modern copies, and its exact date of compilation is unknown. It relates to other Christian literature, such as Palladius of Helenopolis's 'Dialogue on the Life of John Chrysostom,' which references Innocent's reaction to Theophilus's letter. The appendix thus serves as a fragmentary witness to a broader network of ecclesiastical communication.","significance":"This appendix matters as a record of lost correspondence that illuminates the political and theological conflicts of the early 5th-century church, especially the Chrysostom affair. It demonstrates the efforts of later scholars to catalog papal letters and highlights the challenges of reconstructing ancient Christian networks. The register relates to broader studies of papal primacy, Eastern-Western relations, and the transmission of patristic texts.","timeline":[{"date":"401–417","event":"Pontificate of Pope Innocent I, during which the lost letters were written."},{"date":"403","event":"Synod of the Oak (Synod of the Oak) deposes John Chrysostom, involving Theophilus of Alexandria."},{"date":"404","event":"Theophilus of Alexandria writes to Innocent I (one of the lost letters), dated to April."},{"date":"5th c.","event":"Palladius of Helenopolis writes 'Dialogue on the Life of John Chrysostom,' referencing Innocent's response."},{"date":"1689","event":"Denis de Sainte-Marthe publishes 'Epistolae Romanorum Pontificum,' including this appendix."},{"date":"undated","event":"Compilation of the appendix as a register of lost letters; exact date unknown."}],"relations":[{"work":"Epistolae Romanorum Pontificum","relation":"The appendix is part of this edition by Denis de Sainte-Marthe.","key":"","label":null,"url":null},{"work":"Dialogue on the Life of John Chrysostom","relation":"Palladius's work provides a contemporary witness to Innocent's reaction to Theophilus's letter.","key":"","label":null,"url":null},{"work":"Letters of Innocent I","relation":"The appendix lists lost letters that were part of Innocent's correspondence.","key":"","label":null,"url":null},{"work":"Acts of the Synod of the Oak","relation":"The lost letters relate to the controversy surrounding this synod.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Innocent I","label":"Pope Innocent I","url":"https://en.wikipedia.org/wiki/Pope_Innocent_I","reason":"Provides background on the pope to whom the lost letters were addressed."},{"key":"wikipedia:Theophilus of Alexandria","label":"Theophilus of Alexandria","url":"https://en.wikipedia.org/wiki/Theophilus_of_Alexandria","reason":"Key correspondent in the lost letters, involved in the Chrysostom affair."},{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Central figure in the controversy that generated the lost correspondence."}],"cautions":["The exact date of the appendix's compilation is unknown; it may be a later addition to the manuscript tradition.","The list provides only titles or incipits; no full text or reliable reconstruction of the lost letters is possible.","The attribution to Denis de Sainte-Marthe is based on the edition, but the appendix may have earlier origins.","The identification of specific letters, such as Theophilus's, is uncertain; Palladius's reference may apply to a different letter."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000539,"generated":"2026-11-15T07:06:33Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp361/tmp361/tmp361.tmp361.opp-lat1.xml"}],"checks":{"work":"tmp361.tmp361.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":28,"translated":28,"commentary_passages":28,"commentary_units":158,"english_words":6107,"source_letters":26082,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The appendix lists letters to Innocent I that are no longer extant, serving as a register of lost correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The survival of this list depends on the manuscript tradition of Innocent's letters; the appendix itself may be a later compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides only titles or incipits for these lost letters; no full text or reliable reconstruction is possible from this source alone.","cites":[],"named_sources":[],"dropped_cites":[]}],"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 Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: letter in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 28 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":28},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"APPENDIX AD EPISTOLAS S. INNOCENTII I PAPAE. NOTITIA EPISTOLARUM NON EXSTANTIUM, QUAE AD INNOCENTIUM ATTINENT.\n\n(D. Coust. Epist. Rom. Pontif. tom. I.)\n\nAnno 404, mense Aprili, Litterae Theophili adversus Joannem Chrys.—Theophilus Alexandrinus episcopus epistola ad Innocentium scripta, et per Alexandrinum lectorem delata, Joannem a se depositum referebat. Quam epistolam, inquit Palladius, Dial. c. 1, pag. 9, cum legisset « beatus papa Innocentius, parum abfuit, quin temeritatem Theophili atque superbiam condemnaret, quod et solus scripsisset, nec claram ejus rei notitiam misisset, nec cur aut quibuscum Joannem deposuerat indicasset. » Haec epistola prima ex iis fuit, quas Innocentius de joannis causa, postquam ille ab episcopatu dejectus est, accepit. Quapropter statim a Joannis depositione, post tumultum magno sabbato in Ecclesia Constantinop. excitatum, hoc est mense Aprili almi 404, scripta jure existimetur. Ad mense epistolam, aut ad alteram, de qua num. dicturi sumus, referendum videtur, quod Palladius pag. de Theophilo scribit: « Is in sua ad Innocentium papam epistola, vituperans beatum Joannem, Epiphanium nominat sanctissimum, quem inquit, nitrea probris affecerat ut haereticum aut schismaticum. »","english":"APPENDIX TO THE LETTERS OF SAINT INNOCENT I, POPE. NOTICE OF NON-EXTANT LETTERS WHICH PERTAIN TO INNOCENT.\n\n(D. Coust. Epist. Rom. Pontif. tom. I.)\n\nIn the year 404, in the month of April, the letter of Theophilus against John Chrysostom.—Theophilus, bishop of Alexandria, in a letter written to Innocent and delivered by a lector from Alexandria, reported that he had deposed John. When this letter was read, says Palladius, Dialogue, chapter 1, page 9, \"the blessed Pope Innocent came very close to condemning the temerity and pride of Theophilus, because he had written alone and had sent no clear knowledge of the matter, nor had he indicated why or with whom he had deposed John.\" This letter was the first of those which Innocent received concerning the case of John, after the latter had been cast down from the episcopate. Therefore it is rightly judged to have been written immediately after John's deposition, after the tumult stirred up on Great Sabbath in the Church of Constantinople, that is, in the month of April of the year 404. To this letter, or to another of which we are about to speak, seems to refer what Palladius writes on page [x] about Theophilus: \"He, in his letter to Pope Innocent, while reviling the blessed John, names Epiphanius as most holy, whom, he says, John had assailed with reproaches as a heretic or schismatic.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Appendix ad epistolas S. Innocentii I Papae. Notitia epistolarum non exstantium, quae ad Innocentium attinent.","severity":"info","text":"This heading introduces an appendix of lost letters concerning Pope Innocent I, compiled by Denis de Sainte-Marthe (D. Coust.) in his Epistolae Romanorum Pontificum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Anno 404, mense Aprili","severity":"info","text":"The letter from Theophilus of Alexandria to Innocent I is dated to April 404, shortly after John Chrysostom's deposition following the Easter (Great Sabbath) tumult in Constantinople.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Palladius, Dial. c. 1, pag. 9","severity":"info","text":"Palladius of Helenopolis, in his Dialogue on the Life of John Chrysostom, recounts Innocent's reaction to Theophilus's letter, providing a contemporary witness to the papal response.","cites":[],"named_sources":["Palladius c. 420"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Theophilus Alexandrinus episcopus","severity":"info","text":"Theophilus, patriarch of Alexandria, was a key opponent of John Chrysostom in the so-called 'Oak of the Synod' (Synod of the Oak, 403), which deposed John. His letter to Innocent I is part of the ensuing correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ad mense epistolam, aut ad alteram, de qua num. dicturi sumus, referendum videtur","severity":"caution","text":"The editor notes uncertainty whether Palladius's reference to Theophilus's letter applies to this April 404 letter or to another lost letter discussed later in the appendix.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact letter to which Palladius's quotation refers is uncertain: it may be the April 404 letter or another lost letter from Theophilus."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Eodem tempore. Epistolae tres in gratiam Joannis. Triduo postquam proximae Theophili litterae Innocentio redditae sunt, inquit Palladius, pag. et 10, « quatuor episcopi e partibus Joannis viri religiosi, Pansophius Pisidiae, Pappus Syriae, Demetrius Galatiae secundae, Eugenius Phrygiae tres epistolas (Innocentio) tradiderunt, unam Joannis episcopi, alteram episcoporum de communione Joannis, tertiam cleri Joannis, omnes inter se consentientes, et indisciplinatorum quorumdam tumultum significantes. » E tribus illis epistolis sola Joannis, id est superior quarta, ad nos pervenit. Si autem tres inter se consentiebant, ex eo quod in epistola Joannis etiamnum legimus, non latet omnino quid in aliis duabus efferebatur.\n\nAnno 404, circa Junium. Innocentii communicatoriae litterae ad utramque partem.—Tunc Innocentius paci prospiciendum ratus, donec ejus firmandae tempus affulgeret, duas scripsit epistolas, unam Theophilo eique adhaerentibus, et alteram Joanni ac sociis quibus quidem litteris utrique parti communionem suam impertiebat. De illis Palladius, cap. 3, pag.","english":"At the same time. Three letters in favor of John. Three days after the previous letter of Theophilus was delivered to Innocent, says Palladius, page and 10, \"four bishops from the party of John, a religious man, Pansophius of Pisidia, Pappus of Syria, Demetrius of Galatia Secunda, Eugenius of Phrygia, delivered three letters (to Innocent), one of John the bishop, another of the bishops in communion with John, a third of the clergy of John, all agreeing among themselves, and indicating the tumult of certain undisciplined persons.\" Of those three letters, only that of John, that is the fourth above, has come down to us. But if the three agreed among themselves, from what we still read in the letter of John, it is not entirely hidden what was set forth in the other two.\n\nIn the year 404, around June. Innocent's communicatory letters to each side.—Then Innocent, thinking that peace should be provided for, until the time for strengthening it should dawn, wrote two letters, one to Theophilus and those adhering to him, and another to John and his associates, in which letters he indeed imparted his communion to each side. Concerning these, Palladius, chapter 3, page.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The three letters delivered to Innocent I in 404 were part of the complex controversy surrounding John Chrysostom's deposition by Theophilus of Alexandria, a major conflict in early 5th-century church politics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"tribus illis epistolis sola Joannis","severity":"info","text":"Only John's letter survives; the other two, from bishops and clergy in communion with John, are lost, though their content is partially inferred from John's extant letter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Anno 404, circa Junium","severity":"info","text":"The communicatory letters from Innocent I to both parties are dated to around June 404, shortly after the delivery of the three letters in favor of John.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Palladius","severity":"info","text":"Palladius, a contemporary historian and supporter of John Chrysostom, is the source for the delivery of these letters, as cited in his work (likely the 'Dialogus de vita S. Joannis Chrysostomi').","cites":[],"named_sources":["Palladius"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pag. et 10","severity":"caution","text":"The reference 'pag. et 10' is incomplete or corrupt in the source; it likely indicates a page number in Palladius's work, but the exact citation is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact page reference in Palladius is uncertain; 'pag. et 10' may be a scribal error or abbreviation.","The content of the two lost letters is only partially known from John's surviving letter."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"et 23, hoc tantum memoriae commendavit: « Ad haec beatus Innocentius utrique parti pares litteras communionis misit, improbans judicium quod a Theophilo factum videbatur, dicens debere aliam cogi synodum irreprehensibilem Occidentalium et Orientalium; primum quidem secedentibus ab illo consessu amicis, deinde et inimicis; a neutris enim ut plurimum rectum proficisci judicium. » Quae autem ad partes Joannis scripta erat, a Demetrio Pisinuntis in Galatia secunda metropolitano episcopo, qui novissime cum Pansophio, Pappo et Eugenio Romam venerat, perlata est. Eugenium vero hac occasione Orientem percurrisse, atque istis Innocentii papae litteris ostensis Romanorum cum Joanne episcopo communionem probasse Palladius, pag. 27, tradit. Hae litterae ab Innocentio brevi intervallo postquam superiores seu Theophili, seu Joannis ejusque partium accepit, transmissae sunt.","english":"and 23, only this much he committed to memory: \"To this, the blessed Innocent sent equal letters of communion to both parties, disapproving the judgment that seemed to have been made by Theophilus, saying that another blameless synod of Westerners and Easterners ought to be convened; first, with the friends withdrawing from that assembly, then also the enemies; for from neither side, for the most part, does a right judgment proceed.\" But the letter that had been written to the parties of John was carried by Demetrius, metropolitan bishop of Pisinuntis in Galatia Secunda, who had most recently come to Rome with Pansophius, Pappus, and Eugenius. Palladius, page 27, relates that Eugenius, on this occasion, traversed the East, and by showing these letters of Pope Innocent, proved the Romans' communion with Bishop John. These letters were sent by Innocent a short interval after he received the previous ones, whether from Theophilus or from John and his parties.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"pares litteras communionis","severity":"info","text":"Innocent sent identical letters of communion to both parties, rejecting Theophilus's judgment and calling for a new, impartial synod of Western and Eastern bishops.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"communionis","severity":"info","text":"Litteras communionis denotes formal letters affirming ecclesiastical fellowship, a key instrument in episcopal correspondence during disputes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Demetrius Pisinuntis","severity":"info","text":"Demetrius, metropolitan of Pisinuntis in Galatia Secunda, was among the four bishops who brought John Chrysostom's appeal to Rome, as noted in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Palladius, pag. 27","severity":"info","text":"Palladius, a contemporary supporter of John Chrysostom, is cited as the source for Eugenius's journey eastward to demonstrate Roman communion with John.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"brevi intervallo","severity":"info","text":"Innocent's letters were sent shortly after he received the earlier letters from Theophilus and from John's party, indicating a rapid response in the ongoing conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et 23, hoc tantum memoriae commendavit","severity":"caution","text":"The phrase 'et 23' is obscure; it may refer to a page or section number in Palladius's work, but the source is not fully identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference 'et 23' is unclear; it may indicate a page or section in Palladius's text, but the exact source is not specified.","The phrase 'a Demetrio Pisinuntis in Galatia secunda metropolitano episcopo' could be read as Demetrius being the metropolitan of Pisinuntis in Galatia Secunda, or as a list of locations; the translation treats it as a single title."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Circa idem tempus litterae Theophili contra Joannem. Exinde Innocentio redditae sunt iteratae Theophili Alexandrini episcopi litterae, de quibus Palladius haec habet: Paucis post diebus, quam Innocentius proxime dictas epistolas scripsisset, « advenit quidam Theophili presbyter Petrus cum Martyrio ecclesiae CP. diacono, qui reddiderunt Theophili litteras cum quibusdam gestis, in quibus Joannes a triginta sex episcopis, quorum viginti novem AEgyptii, et aliarum regionum septem erant, condemnatus videbatur. » His autem actis perlectis, eodem Palladio teste, « nullas graves esse accusationes, neque Joannem adfuisse, neque coram reprehendsum esse » Innocentius comperit. Litteris illis quid rescripserit is papa, in ejus epistola legere est.\n\nAnno 404, mense Junio. Litterae pro Joanne.— Vix dimiserat Innocentius Petrum et Martyrium, qui proximum Theophili epistolam attulerant, cum viginti quinque episcoporum ac paulo amplius, qui de Joannis synodo erant, litteras accepit. Quippe, inquit Palladius, pag. 24, « modico post tempore advenit presbyter Constantinopolitanae Ecclesiae Theotecnus nomine, reddens epistolas synodi Joannis viginti quinque episcoporum aut paulo plus, quibus docebant et Joannem militari manu ut be expulsum, et Cucusum in exsilium esse missum, atque succensam esse ecclesiam. » Porro hoc incendium anno 404, Junii die, contigisse memoratur.","english":"Around the same time, the letters of Theophilus against John. Thereafter, repeated letters of Theophilus, bishop of Alexandria, were delivered to Innocent, concerning which Palladius has this: A few days after Innocent had written the aforementioned letters, \"a certain presbyter of Theophilus, Peter, arrived with Martyrius, a deacon of the church of Constantinople, who delivered letters of Theophilus together with certain acts, in which John appeared to be condemned by thirty-six bishops, of whom twenty-nine were Egyptians and seven from other regions.\" But after these acts were read through, with the same Palladius as witness, Innocent found that \"there were no serious accusations, nor was John present, nor was he rebuked in person.\" What the pope replied to those letters can be read in his epistle.\n\nIn the year 404, in the month of June. Letters on behalf of John.— Innocent had scarcely dismissed Peter and Martyrius, who had brought the most recent letter of Theophilus, when he received letters from twenty-five bishops or a little more, who were from John's synod. For, says Palladius, page 24, \"after a short time, a presbyter of the church of Constantinople named Theotecnus arrived, delivering letters from the synod of John of twenty-five bishops or a little more, by which they taught that John had been expelled by military force, and had been sent into exile to Cucusus, and that the church had been set on fire.\" Moreover, this fire is recorded to have occurred in the year 404, on a day in June.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The conflict between Theophilus of Alexandria and John Chrysostom of Constantinople led to the Synod of the Oak in 403, which deposed John. This passage recounts subsequent correspondence with Pope Innocent I.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The events are dated to 404, with the fire of the church of Constantinople occurring in June of that year, as noted in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is divided into two sections: the first describes Theophilus' letters and the acts against John; the second describes letters from John's supporters and the report of his exile and the church fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Palladius' 'Dialogue on the Life of John Chrysostom' is the source for the narrative, cited here as a contemporary witness to the events and Innocent's response.","cites":[],"named_sources":["Palladius"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cucusum","severity":"info","text":"Cucusus (modern Göksun, Turkey) was the remote location in Armenia to which John Chrysostom was exiled in 404.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The number of bishops in John's synod is given as 'twenty-five or a little more,' indicating imprecision in the source; the exact count is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact number of bishops supporting John is ambiguous ('twenty-five or a little more').","The precise date of the church fire is given only as 'a day in June 404' without further specification."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ex quo sequitur, ut codem mense exeunte littera illae conscriptae fuerint. In Codice Theod. lib. xvi, iii. 2, lex exstat, mensis Augusti die data, qua cum plurimi Joannis clerici hujus incendii causa custodiae traditi fuissent. atque inquisitione facta nullus inventus esset reus, illos Arcadius relaxari jussit.\n\nEodem tempore, Joannis adversarii scribunt.— Paulo post Acacii, Pauli, Antiochi, Severiani ac paucorum aliorum litteras (Pallad. pag. 23), « in quibus calumniabantur Joannem. quasi ecclesiam incendisset; ad Innocentium » pertulit homuncio Paternus nomine, omni contumelia dignus; nec ad eas Innocentius respondere dignatus est.\n\nEodem tempore, Afri Innocentio legatos suos commendant.—Ad idem tempus attinent Carthaginensis concilii, anno 404, vi kalendas Julias, habili ad Innocentium papam litterae, Cod. can. eccl. Afric. sub finem cap. memoratae. Ubi enim hec concilium legationem decrevit ad Imperatores mittendam; qua leges ad reprimendam Donatistarum petulantiam rogarentur, statim addit: « Litterae etiam ad episcopum Romanae Ecclesiae pro legatorum commendatione mittendae. » Tum legati destinati Theasius et Evodius, iisque datae quatuor epistolae, quas Possidius in catalogo epistolarum Augustini sic continua serie recenset: « Innocentio episcopo, imperatoribus, Stilichoni, praefectis Italiae. » Unde Unde litteras illas ab Augustino conscriptas esse colligitur.","english":"From which it follows that those letters were written at the end of the same month. In the Theodosian Code, book 16, title 3, law 2, there is a law dated in the month of August, by which, when many of John's clergy had been handed over to custody on account of this fire, and after an investigation no one was found guilty, Arcadius ordered them to be released.\n\nAt the same time, John's adversaries write. — Shortly after, the letters of Acacius, Paulus, Antiochus, Severianus, and a few others (Palladius, p. 23), \"in which they slandered John, as if he had set fire to the church,\" were carried to Innocent by a contemptible little man named Paternus, worthy of every insult; nor did Innocent deign to reply to them.\n\nAt the same time, the Africans commend their legates to Innocent. — To the same period belong the letters of the Council of Carthage, held in the year 404, on the sixth day before the Kalends of July, to Pope Innocent, mentioned at the end of the chapter in the Code of Canons of the African Church. For when this council decreed that a legation be sent to the Emperors to request laws for repressing the insolence of the Donatists, it immediately adds: \"Letters are also to be sent to the bishop of the Roman Church for the commendation of the legates.\" Then the legates designated were Theasius and Evodius, and four letters were given to them, which Possidius, in his catalogue of Augustine's letters, lists in this continuous series: \"To Bishop Innocent, to the Emperors, to Stilicho, to the Prefects of Italy.\" From this it is inferred that those letters were written by Augustine.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Codice Theod. lib. xvi, iii. 2","severity":"info","text":"The Theodosian Code, book 16, title 3, law 2, is a Roman imperial law from August 404, referenced to show the legal context of John Chrysostom's clergy's release after a fire investigation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Pallad. pag. 23","severity":"info","text":"Palladius of Helenopolis, in his 'Dialogue on the Life of John Chrysostom', is the source for the letters of Acacius and others slandering John, providing a contemporary account of the conflict.","cites":[],"named_sources":["Palladius c. 408"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Carthaginensis concilii, anno 404, vi kalendas Julias","severity":"info","text":"The Council of Carthage in 404 (June 26) sent legates to the emperors against Donatists, and its letters to Innocent I are recorded in the Code of Canons of the African Church, showing African-Roman ecclesiastical relations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Possidius in catalogo epistolarum Augustini","severity":"info","text":"Possidius, in his catalogue of Augustine's letters, lists four letters from the council: to Innocent, the emperors, Stilicho, and the prefects of Italy, indicating Augustine's authorship of these letters.","cites":[],"named_sources":["Possidius c. 430"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Eodem tempore","severity":"info","text":"The repeated phrase 'Eodem tempore' (At the same time) structures the passage into three parallel narrative units: the legal release of John's clergy, the slanderous letters to Innocent, and the African legation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"homuncio Paternus nomine","severity":"caution","text":"The term 'homuncio' (contemptible little man) is a pejorative description of Paternus, the bearer of the slanderous letters; the source (Palladius) is partisan, so the characterization may reflect bias.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact date of the letters from John's adversaries is not specified; the passage relies on Palladius's account, which may be chronologically imprecise.","The identity of 'Acacius, Paulus, Antiochus, Severianus' is not fully clarified; they are likely bishops opposed to John Chrysostom, but their sees are not given here."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Circa mensem Augustum rescribit innocentius episcopis synodi Joannis.—Innocentius Theotecno, qui episcoporum synodi Joannis epistolas ipsi attulerat, litteras ad Joannem ac caeteros communionis ejus socios reddidit, quibus « eos cum lacrymis bono animo esse hortabatur: siquidem opem illis terre, quia potentes ad malum obstarent, non posset. » Sic porro loquebatur Innocentius, quia manifesta Honorii et Arcadii dissidia impedimento erant, quominus concilium, in quo malis Ecclesia·remedium quarendum erat, convocaretur. Theotecuus autem episcoporum synodi Joannis epistolas ad Innocentium perlaturus, post mensis Junii diem Constantinopoli Romam profectus fuerat: adeoque nec quod illis rescripsit Innocentius, citius mense Augusto subsequente tradi eidem potuit.\n\nAnno 404, circa Novemb., Porphyrii ad Innocentium litterae.—Cum in Armenia exsularet Joannes Chrysostomus, accidit ut Flavianus Antiochesis episcopus moreretur (Pallad. pag. 144). Tum Porphyrius in ejus locum ab Acacio, Severiano et Antiocho ordinatus, de ordinationi sua Innocentium statim certiorem fecit. Verum, Palladio teste, pag. 141, Innocentii responso dignus habitus non fuit. Quam perversi fuerint illius mores, fuse idem Palladius, pag. et seq. exponit. Ex Arcadii autem constitutione, quae Codici Theod. lib. xvi, tit. 4, leg. 6, inserta est, Porphyrium anno 404, ante mensis Novembris diem ordinatum fuisse constat.","english":"Around the month of August, Innocent replies to the bishops of John’s synod. — Innocent gave letters to Theotecnus, who had brought him the letters of the bishops of John’s synod, for John and the other members of his communion, in which “he urged them with tears to be of good courage, since he could not give them aid because the powerful opposed evil.” Thus Innocent spoke, because the manifest discord between Honorius and Arcadius was an obstacle to the convocation of a council in which a remedy for the evils of the Church was to be sought. But Theotecnus, who was to bring the letters of the bishops of John’s synod to Innocent, had set out from Constantinople for Rome after the day of the month of June; and therefore what Innocent wrote back to them could not have been delivered to him before the following month of August.\n\nIn the year 404, around November, Porphyry’s letter to Innocent. — While John Chrysostom was in exile in Armenia, it happened that Flavianus, bishop of Antioch, died (Palladius, p. 144). Then Porphyry, ordained in his place by Acacius, Severian, and Antiochus, immediately informed Innocent of his ordination. But, according to Palladius, p. 141, he was not deemed worthy of a reply from Innocent. How perverse his character was, the same Palladius explains at length, p. and following. Moreover, from a constitution of Arcadius, which is inserted in the Theodosian Code, book 16, title 4, law 6, it is established that Porphyry was ordained before the day of the month of November in the year 404.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Circa mensem Augustum","severity":"info","text":"The note dates Innocent's reply to the bishops of John's synod to around August, based on Theotecnus's departure from Constantinople after June and the travel time to Rome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dissidia Honorii et Arcadii","severity":"info","text":"The discord between Honorius (Western emperor) and Arcadius (Eastern emperor) prevented the convocation of a council to address the persecution of John Chrysostom's supporters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Anno 404, circa Novemb.","severity":"info","text":"Porphyry's ordination as bishop of Antioch is dated to before November 404, based on a constitution of Arcadius in the Theodosian Code (book 16, title 4, law 6).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Palladio teste","severity":"info","text":"Palladius (Dialogue on the Life of John Chrysostom) is cited as the source for Porphyry's unworthiness of a reply from Innocent and for his perverse character.","cites":[],"named_sources":["Palladius"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Porphyrius ... ab Acacio, Severiano et Antiocho ordinatus","severity":"info","text":"Porphyry was ordained by Acacius of Beroea, Severian of Gabala, and Antiochus of Ptolemais, all opponents of John Chrysostom, indicating the factional context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pag. et seq.","severity":"caution","text":"The reference 'pag. et seq.' is vague; the exact page numbers in Palladius for the description of Porphyry's character are not specified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact date of Innocent's reply is inferred from travel time, not directly attested.","The page reference 'pag. et seq.' in Palladius is imprecise."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Anno 405, Innocentius ad Afros rescribit, ejusque litterae in concilio recitantur.—In concilio Carthaginensi, quod anno 405, kalendas Septembris, celebratum est, recitatae sunt Innocentii litterae, quibus cavebatur ne ad transmarina episcopi facile pergerent (Cod. can. ecct. Afr., c. 94). Hae Roma in Africam relatae creduntur per Theasium atque Evodium, qui mense Junio anui ad imperatorem cum litteris ad Innocentium legali fuerant. Ubi vero recitatae sunt praedictae Innocentii litterae, « hoc ipsum, » quod in illis praescribebatur, « episcoporum sententiis confirmatum fuit. » Jam antea in Sardicensi concilio, can. 8, maxime propter Afros decretum fuerat, « ne episcopi ad comitatum accedant, nisi forte ii qui religiosissimi imperatoris litteris invitati fuerint vel vocati, » cum videlicet expostulasset Gratus Carthaginensis episcopus, quod ea de re sua ipsius consilia spernerentur. Ne tamen hinc communes ecclesiarum utilitates negligi contingeret, addidit eadem synodus, can. 9, ut si episcopi preces pro viduis aut pupillis aliisve iniqua vi oppressis offerendas haberent, non perferrent ipsi per se, sed « per diaconos suos cas destinarent. » Quocirca praedictum concilium, in quo recitatae sunt Innocentii littere, « ut propter gratiarum actionem et exclusionem Donatistarum duo clerici ecclesiae Carthaginensis (non duo episcopi) ad comitatum mittantur, » constituit.","english":"In the year 405, Innocent writes back to the Africans, and his letter is read in a council.—In the Council of Carthage, which was celebrated on the kalends of September in the year 405, the letter of Innocent was read, in which it was provided that bishops should not easily travel overseas (Cod. can. eccl. Afr., c. 94). These letters are believed to have been brought back to Africa by Theasius and Evodius, who in the month of June of that year had been sent as legates to the emperor with letters to Innocent. But when the aforesaid letter of Innocent was read, \"this very thing,\" which was prescribed in it, \"was confirmed by the sentences of the bishops.\" Already before, in the Council of Sardica, canon 8, especially on account of the Africans, it had been decreed \"that bishops should not go to the court, unless perhaps those who have been invited or summoned by letters of the most religious emperor,\" when evidently Gratus, bishop of Carthage, had complained that his own counsels on this matter were being spurned. Lest, however, the common interests of the churches should be neglected on this account, the same synod added, canon 9, that if bishops had petitions to be offered for widows or orphans or others oppressed by unjust force, they should not themselves carry them in person, but \"should dispatch them through their deacons.\" Therefore the aforesaid council, in which the letter of Innocent was read, decreed \"that for the sake of thanksgiving and the exclusion of the Donatists, two clerics of the Church of Carthage (not two bishops) should be sent to the court.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Anno 405","severity":"info","text":"The year 405 is given for Innocent's rescript to the Africans and its recitation at the Council of Carthage, which is dated to the kalends of September (1 September) 405.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cod. can. ecct. Afr., c. 94","severity":"info","text":"The reference to the Codex canonum ecclesiae Africanae, canon 94, indicates a canonical collection regulating episcopal travel overseas, a concern in African church discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sardicensi concilio, can. 8","severity":"info","text":"The Council of Sardica (c. 343) canon 8 restricted bishops from traveling to the imperial court without imperial summons, a rule prompted by African complaints, notably from Gratus of Carthage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hae Roma in Africam relatae creduntur per Theasium atque Evodium","severity":"info","text":"The passage narrates the transmission of Innocent's letter to Africa via Theasius and Evodius, who had been legates to the emperor in June 405, linking the Roman and African ecclesiastical correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"hoc ipsum ... episcoporum sententiis confirmatum fuit","severity":"info","text":"The phrase records that the content of Innocent's letter was formally confirmed by episcopal sentences at the council, showing how papal directives were ratified by conciliar authority in Africa.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Cod. can. ecct. Afr., c. 94","severity":"caution","text":"The citation 'Cod. can. ecct. Afr.' is an abbreviation; the exact canon numbering may vary across manuscript traditions of the African canons, so the reference should be verified against critical editions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Theasius and Evodius is not further specified; they are described only as legates to the emperor. The precise relationship between the letter read at Carthage and the earlier Sardican canons is asserted but not documented in detail."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Circa initium ann, 405, Exsuperii epistola.— Ad anni initia pertinere videtur Exsuperii Tolosani episcopi epistola varias complectens quaestiones, quibus Innocentius per epistolam satisfacit.\n\nQuindecim episcoporum ad Innocentium litterae.—Circa idem tempus accepit Innocentius episcoporum quindecim e synodo Joannis litteras, quas Palladius, pag. 26, memorat his verbis: « Post Cyriacum advenit Eulysius episcopus Apameae Bithyniae, reddens litteras quindecim episcoporum e synodo Joannis, in quibus et priorem et praesentem lotius Constantinopolis direptionem describebant. » Quibus verbis proxime praemittit Palladius, Eulysium Synnadorum episcopum, nullas quidem ferentem epistolas, sed ad ea quae gerebantur enarranda idoneum, Romam confugisse, commotum videlicet iniquitate imperialis praecepti, quo edicebatur: « Si quis non communicet Theophilo, Arsacio et Porphyrio, ille quidem episcopatu arceatur, ac simul amittat quam visus fuerit habere substantiam pecuniarum. » Unde tempus expiscari licet, quo litterae illae Innocentio redditae sunt. Vel enim ibi indicatur Arcadii praeceptum « de bis, qui ab Arsacii, Theophili, Porphyrii reverentissimorum sacrae legis antistitum communione dissentiunt, ab Ecclesia procul dubio repellendis » (Cod. Th. lib. xvi, tit. 4, leg. 6), vel aliquod posterius, in quo priori poenae adjecta sit muleta pecuniae.","english":"Around the beginning of the year 405, the letter of Exsuperius.—The letter of Exsuperius, bishop of Toulouse, which embraces various questions, seems to belong to the beginning of the year; Innocent satisfies these questions by means of a letter.\n\nThe letter of fifteen bishops to Innocent.—About the same time, Innocent received a letter from fifteen bishops from the synod of John, which Palladius, page 26, mentions in these words: “After Cyriacus, Eulysius, bishop of Apamea in Bithynia, arrived, delivering a letter from fifteen bishops from the synod of John, in which they described both the former and the present plundering of all Constantinople.” To which words Palladius immediately adds that Eulysius, bishop of Synnada, bearing no letters indeed, but suitable for narrating what was happening, had fled to Rome, moved evidently by the injustice of an imperial decree, which ordered: “If anyone does not communicate with Theophilus, Arsacius, and Porphyry, let him be removed from the episcopate, and at the same time lose whatever substance of money he is seen to have.” From this it is possible to ascertain the time at which that letter was delivered to Innocent. For either the decree of Arcadius is indicated there, “concerning those who dissent from the communion of Arsacius, Theophilus, and Porphyry, the most reverend priests of the sacred law, who are without doubt to be repelled from the Church” (Codex Theodosianus, book 16, title 4, law 6), or some later decree, in which a monetary penalty was added to the earlier punishment.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Exsuperii epistola","severity":"info","text":"Exsuperius, bishop of Toulouse, corresponded with Innocent I on various disciplinary questions; Innocent's reply (Ep. 6) is extant and dated to 405.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Palladius, pag. 26","severity":"info","text":"Palladius of Helenopolis, in his 'Dialogus de vita Joannis Chrysostomi', recounts the mission of Eulysius; the page reference is to an early modern edition, not the original text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Circa initium ann. 405","severity":"info","text":"The letter of Exsuperius is dated to early 405; the fifteen bishops' letter is placed 'about the same time', but the imperial decree cited may be from 404 or later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cod. Th. lib. xvi, tit. 4, leg. 6","severity":"info","text":"This Theodosian law (CTh 16.4.6) concerns penalties for those who refuse communion with Arsacius, Theophilus, and Porphyry; it is dated to 404 and reflects the aftermath of John Chrysostom's exile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quindecim episcoporum ad Innocentium litterae","severity":"caution","text":"The letter from fifteen bishops is not extant; its content is known only from Palladius' paraphrase, and the identification of the synod of John (Chrysostom) is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Unde tempus expiscari licet","severity":"info","text":"The editor uses the imperial decree to infer the date of the bishops' letter, showing a method of cross-referencing legal and ecclesiastical sources to establish chronology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'synod of John' is ambiguous: it likely refers to John Chrysostom, but could be another John; the reading taken follows Palladius' context.","The precise date of the fifteen bishops' letter is uncertain; the editor offers two possible imperial decrees, leaving the exact year open."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Atqui Arcadii constitutio ad rectores provinciarum data legitur xiv kalendas Decembris CP. Honorio et Aristenaeto coss., hoc est anno 404, mensis Novembris die. Ex quo praedictas quindecim episcoporum litteras Innocentio ante initium anni reddi nequivisse conficitur, tametsi eas existimare liceat circa exitum anni conscriptas.\n\nAnysii Thessalonic. episcopi ad Innocentium epistola.—Idem Eulysius simul ad Innocentium attulit epistolam « Anysii optimi senis, » ut loquitur Palladius, pag. 27, « qui Romanae Ecclesiae (in causa Joannis) judicio stare se scribebat. »\n\nEdictum contra clericos qui cum Joanne communicabant.—Elapso mense post adventum Cyriaci Synnadorum episcopi, Romam item accessit Palladius Helenopolis episcopus, Lausiacae scriptor, exemplum ferens edicti, quod Palladius alter in Vita Chrysostomi, pag. 27, sic exprimit: « Quicumque occultaverit omnino episcopum aut clericum qui communicet cum Joanne, domus ejus publicetur. » Quibus verbis eum notare ac summatim perstringere illud arbitramur, quod Arcadius, anno 404, Angusti die sanxit in hunc modum: « Nec proscriptionis periculo domus careant, quas episcopos vel clericos peregrinos post publicationem edictorum et nostrae serenitatis affatus probabitur suscepisse: pari forma servanda, si quae domus cives clericos nova ac tumultuosa conventicula extra ecclesiam celebrantes susceperint » (Cod. Th. lib, xvi, tit. 2, leg.","english":"But the constitution of Arcadius, addressed to the governors of the provinces, is read as having been given on the fourteenth day before the Kalends of December at Constantinople, in the consulship of Honorius and Aristaenetus, that is, in the year 404, on the day of the month of November. From this it is concluded that the aforementioned letter of the fifteen bishops could not have been delivered to Innocent before the beginning of the year, although it may be supposed to have been written around the end of the year.\n\nThe letter of Anysius, bishop of Thessalonica, to Innocent.—The same Eulysius also brought to Innocent a letter from \"Anysius, an excellent old man,\" as Palladius says, page 27, \"who wrote that he stood by the judgment of the Roman Church (in the case of John).\"\n\nEdict against clerics who communicated with John.—After the passage of a month from the arrival of Cyriacus, bishop of Synnada, Palladius, bishop of Helenopolis, the writer of the Lausiac History, also came to Rome, bearing a copy of an edict, which another Palladius, in the Life of Chrysostom, page 27, expresses thus: \"Whoever has concealed any bishop or cleric who communicates with John, his house shall be confiscated.\" By these words we judge that he notes and briefly touches upon that which Arcadius decreed in the year 404, on the day of August, in this manner: \"Nor shall houses be free from the danger of proscription which are proved to have received foreign bishops or clerics after the publication of the edicts and the addresses of our serenity: the same form is to be observed if any houses have received citizen clerics celebrating new and tumultuous conventicles outside the church\" (Codex Theodosianus, Book 16, Title 2, Law).","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The constitution of Arcadius is dated 14th day before the Kalends of December (18 November) 404, which shows the fifteen bishops' letter could not have reached Innocent before early 405.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Anysius, bishop of Thessalonica, is described by Palladius as 'an excellent old man' who submitted to the judgment of the Roman Church in the case of John Chrysostom.","cites":[],"named_sources":["Palladius"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Palladius of Helenopolis, author of the Lausiac History, brought a copy of an edict against clerics communicating with John Chrysostom; the edict is quoted from another Palladius's Life of Chrysostom.","cites":[],"named_sources":["Palladius"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The edict quoted parallels Arcadius's law of August 404 in the Codex Theodosianus (Book 16, Title 2), which threatens confiscation of houses harboring clerics holding unauthorized assemblies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The editor notes that the quoted edict 'summarily touches upon' Arcadius's law, implying the citation may be a paraphrase rather than a verbatim extract.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the edict against clerics communicating with John is given via a secondary source (Palladius's Life of Chrysostom), not from the original legal text."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"37).\n\nCleri CP. ad Innocentium litterae. Post Palladii in Urbem ingressum, eodem devenere « Germanus presbyter et Cassianus viri religiosi litteras totius cleri Joannis (Innocentio) reddentes (Pallad. pag. 27), quibus scribunt suam ipsorum Ecclesiam vim atque tyrannidem perpessam esse, episcopo suo militari manu ejecto, inque exsilium acto per factionem Acacii Beroeae episcopi, Theophili Alexandrini, Antiochi Ptolemaidis, et Severiani Gabalorum. » Ab istarum litterarum exordio pii illi clerici plura proferebant Scripturarum testimonia, in quibus consolationem habere se testificabantur. Deinde ubi episcoporum, qui Joanni adversabantur, violentiam, necnon canones, quibus facinora sua tueri conabantur, exposuerant, quid de canonibus illis sentiendum esset, expetebant. Ipsis rescripsit Innocentius, ejusque epistola, nempe septima, ad nos pervenit.","english":"The clergy of Constantinople to Innocent, a letter. After Palladius’ entry into the City, there came “Germanus, a presbyter, and Cassianus, religious men, delivering letters of the whole clergy of John to Innocent” (Palladius, p. 27), in which they write that their own Church had suffered force and tyranny, its bishop having been cast out by military hand and driven into exile through the faction of Acacius of Beroea, Theophilus of Alexandria, Antiochus of Ptolemais, and Severian of Gabala. At the beginning of those letters, those pious clerics adduced many testimonies of Scripture, in which they testified that they had consolation. Then, after they had set forth the violence of the bishops who opposed John, and also the canons by which they attempted to defend their crimes, they inquired what was to be thought concerning those canons. Innocent wrote back to them, and his letter, namely the seventh, has come down to us.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Cleri CP. ad Innocentium litterae","severity":"info","text":"This heading introduces a new letter entry in the appendix, following the pattern of the Notitia. It signals a shift from the previous narrative about Arcadius’ constitution to a specific document from the clergy of Constantinople.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Palladii in Urbem ingressum","severity":"info","text":"Palladius of Helenopolis, a supporter of John Chrysostom, traveled to Rome in 404–405 to appeal to Pope Innocent I after John’s exile. His account is a key source for the events described.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Germanus presbyter et Cassianus viri religiosi","severity":"info","text":"Germanus and Cassian are named as the bearers of the clergy’s letter. Cassian is likely John Cassian, later founder of monasticism in Gaul, who was a deacon of Constantinople and supporter of Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Acacii Beroeae episcopi, Theophili Alexandrini, Antiochi Ptolemaidis, et Severiani Gabalorum","severity":"info","text":"These four bishops were leading opponents of John Chrysostom in the Synod of the Oak (403). Theophilus of Alexandria was the chief accuser; Acacius, Antiochus, and Severian were allies in the deposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ejusque epistola, nempe septima, ad nos pervenit","severity":"info","text":"The editor notes that Innocent’s reply, designated as his seventh letter, survives. This identifies the letter as part of the standard collection of Innocent I’s epistles, likely preserved in canonical collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pii illi clerici plura proferebant Scripturarum testimonia","severity":"caution","text":"The text summarizes the content of the clergy’s letter but does not quote the scriptural testimonies. The editor relies on Palladius’ account (p. 27) for this detail, which may not be verbatim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'pii illi clerici' may refer to the clergy of Constantinople or specifically to Germanus and Cassian as representatives. The text does not specify which scriptural testimonies were cited."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Aliquanto post delatae tum episcoporum Cariae, tum presbyterorum Antiochiae litterae.—Demetrius Pesinuntis episcopus, cum Orientem peragrasset, Romam denuo post Germani et Cassiani adventum rediisse a Palladio narratur cum litteris tum episcoporum Cariae, « quibus illi Joannis communionem complectuntur, » tum presbyterorum Antiochiae, « quibus Romanorum, » in retinenda videlicet ejusdem Joannis communione, sequuntur disciplinam, et Porphyrii ordinationem contra jus et fas factam deplorant» (Pallad, pag. 28). Nempe, uti Palladius, pag. et 146, narrat, Porphyrius missis ad Comitatum et potentiores episcopos pecuniis effecerat, ut Constantius, qui inter caeteros presbyteros eminebat, tamquam populorum perturbator relegaretur. Alios vero presbyteros atque clericos in custodiam mitti curaverat. Tum prima die celebritatis ludorum Olympiorum, cum civitas omnis ad suburbana athletas spectatura transisset, in ecclesiam irrupit; ibique cum Acacio, Severiano et Antiocho episcopis, quos apud se absconderat, ac paucis clericis « clam ordinatus est clausis januis, et lauta cum festinatione, ut ne precationem quidem ad finem perduxerint, metuentes ne deprehenderentur. »","english":"Some time later, letters were brought, both from the bishops of Caria and from the presbyters of Antioch. — Demetrius, bishop of Pessinus, having traveled through the East, is reported by Palladius to have returned to Rome after the arrival of Germanus and Cassianus, bearing letters both from the bishops of Caria, “by which they embrace the communion of John,” and from the presbyters of Antioch, “by which they follow the discipline of the Romans,” namely in retaining the communion of the same John, and they deplore the ordination of Porphyry as done contrary to law and right (Palladius, p. 28). For, as Palladius narrates (pp. and 146), Porphyry, by sending money to the Court and to the more powerful bishops, had brought it about that Constantius, who stood out among the other presbyters, was banished as a disturber of the people. He also had other presbyters and clerics thrown into prison. Then, on the first day of the celebration of the Olympic games, when the whole city had gone out to the suburbs to watch the athletes, he burst into the church; and there, with Acacius, Severian, and Antiochus, bishops whom he had hidden with him, and a few clerics, “he was ordained secretly with closed doors, and with such hasty preparation that they did not even bring the prayer to an end, fearing they would be caught.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Demetrius Pesinuntis episcopus","severity":"info","text":"Pessinus in Galatia was a major cult center; its bishop Demetrius acted as a messenger for the pro-John faction, traveling to Rome after visiting the East.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Porphyrius","severity":"info","text":"Porphyry was the rival bishop installed in Antioch after John Chrysostom's deposition; his ordination is here denounced as irregular and simoniacal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Aliquanto post delatae","severity":"info","text":"This passage follows the arrival of Germanus and Cassianus; the letters from Caria and Antioch arrived later, indicating a sequence of diplomatic missions to Innocent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ludorum Olympiorum","severity":"info","text":"The Olympic games in Antioch provided cover for Porphyry's ordination; the same event is described in Palladius, Dialogus de Vita Joannis Chrysostomi, as a moment when the city was empty.","cites":[],"named_sources":["Palladius"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pag. et 146","severity":"caution","text":"The reference 'pag. et 146' is garbled; likely a conflation of two page numbers or a misprint in the source edition. The intended citation is to Palladius, page 146.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nempe, uti Palladius, pag. et 146, narrat","severity":"info","text":"This sentence introduces a flashback explaining Porphyry's machinations, interrupting the narrative of letter deliveries to provide background on the Antiochene conflict.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'pag. et 146' is unclear: it may refer to two separate pages or a single page 146 in Palladius.","The identity of 'Constantius' among the presbyters is not further specified; he may be a known figure in the Antiochene church."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Anno jam labente, Innocentius ad Honorium scribit de misero Ecclesiarum statu. Subinde Domitianus presbyter et oeconomus ecclesia; Constantinopol., necnon Vallagas Nisibenus presbyter, qui et monasteriorum Mesopotamiae afflictionem narrabat, acta tradunt Innocentio Optati praefecti, quibus honesto; mulieres ecclesia; CP. diaconissa; e genere consulum ad eum ducere cogebantur, aut communicare cum Arsacio in locum Joannis subrogato, aut fisco ducentas auri libras dare (Pallad. pag. 28). Tum Innocentius, tot ac tanta sustinere amplius non valens mala, epistolam ad Honorium imperatorem scripsit, in qua singillatim quid ferrent litterae, quas de ecclesia; CP. aliarumque misero statu a diversis acceperat, exposuit.\n\nPaulo post synodus episcoporum Italiae cogitur. Honorius vero statim ut hanc Innocentii epistolam accepit, ut Palladii verbis utar (Pal. pag. 29), « Occidentalium synodum cogi, eosque cum unam simul sententiam tulissent, ad suam pietatem referre jubet. » Moxque « episcopi Italiae congregati Imperatorem orant, scribat fratri suo et consorti imperii Arcadio, ut praecipiat Thessalonicae synodum fieri, quo facilius utraque pars Orientis et Occidentis concurrere valeat, ac synodus non tam episcoporum numero, quam sententiae gravitate perfecta, certum et indubitatum judicium ferat. » Tunc celebrata quidem fuit synodus, sed ubi habita sit, Palladius non indicat.","english":"The year was already drawing to a close when Innocentius wrote to Honorius concerning the wretched state of the churches. Shortly thereafter, Domitianus, presbyter and oeconomus of the church of Constantinople, as well as Vallagas, presbyter of Nisibis, who also related the affliction of the monasteries of Mesopotamia, delivered to Innocentius the acts of the prefect Optatus, by which honorable women, deaconesses of the church of Constantinople, of consular lineage, were compelled either to go to him, to communicate with Arsacius substituted in the place of John, or to pay two hundred pounds of gold to the treasury (Pallad. p. 28). Then Innocentius, no longer able to endure so many and such great evils, wrote a letter to the emperor Honorius, in which he set forth in detail what the letters he had received from various sources concerning the church of Constantinople and the miserable state of others contained.\n\nShortly afterward, a synod of the bishops of Italy was convened. Honorius, as soon as he received this letter of Innocentius, to use the words of Palladius (Pal. p. 29), \"orders that a synod of the Westerners be convened, and that they, having brought forth a single opinion together, should refer it to his piety.\" And soon \"the bishops of Italy, assembled, beseech the Emperor that he write to his brother and partner in empire, Arcadius, to order that a synod be held at Thessalonica, so that both parts, of the East and of the West, may more easily come together, and that the synod, perfected not so much by the number of bishops as by the weight of its opinion, may bring forth a certain and undoubted judgment.\" Then a synod was indeed celebrated, but where it was held, Palladius does not indicate.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Anno jam labente","severity":"info","text":"The phrase 'Anno jam labente' indicates the year was already ending, situating Innocentius's letter to Honorius in late 404 or early 405, consistent with the timeline of the John Chrysostom affair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"oeconomus ecclesia; Constantinopol.","severity":"info","text":"The term 'oeconomus' refers to a church administrator responsible for financial and property management; Domitianus held this office at Constantinople, indicating his high ecclesiastical rank.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vallagas Nisibenus presbyter","severity":"info","text":"Vallagas, a presbyter from Nisibis (in Mesopotamia), brought news of monastic afflictions, reflecting the reach of the conflict beyond Constantinople into the eastern provinces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Optati praefecti","severity":"info","text":"Optatus was a prefect whose acts recorded the coercion of deaconesses; this likely refers to the urban prefect of Constantinople, enforcing imperial policy against supporters of John Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Tum Innocentius... epistolam ad Honorium imperatorem scripsit","severity":"info","text":"This sentence marks a narrative pivot: Innocentius, overwhelmed by reports, escalates from receiving envoys to direct imperial correspondence, structuring the passage as a sequence of escalating ecclesiastical-political action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Palladius non indicat","severity":"info","text":"The note that Palladius does not indicate where the synod was held signals a gap in the source, which the compiler of the Notitia acknowledges, reflecting a critical approach to the historical record.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location of the synod of Italian bishops is not specified by Palladius; the text leaves it uncertain whether it was held in Rome or elsewhere.","The exact date of Innocentius's letter to Honorius is not given, only that it was near the end of the year."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Tantum scimus ejus definitionem iis omnino consentaneam esse, quae Innocentius ab initio perturbationis hujus ac deinceps, ut supra, n. 3, et epist. et videre est, constanter censuerat. Unde aut cum praefuisse huic synodo, aut nihil in ea nisi ex ejus sententia actum esse conficitur.\n\nCirca exitum anni 405, Honorius Innocentia scribit.—Proximae synodi decreto morem gerens Honorius, semel et bis ad Arcadium scribit: sed eum nihil proficeret, ac de tertia epistola ad eumdem mittenda cogitaret, scribit et ad Innocentium, ut « mittat quinque episcopos, ac Romanae Ecclesiae presbyteros duos cum uno diacono, qui eam ferant (Pallad. pag. 29). » Ejus petitioni quomodo paruerit Innocentius, prima in ipsius epistolam annotatione exposuimus.\n\nAnno 406, Innocentius Arcadio scribit.—Innocentius non solum Honorio legatos, quos expetebat, dedit, AE milium scilicet Beneventi episcopum, Cythegium et Gaudentium item episcopos, una cum Valentiniano et Bonifacio presbyteris, necnon uno Romanae Ecclesia diacono cujus nomen siletur; sed et epistolam ipsis tradidit ad Arcadium imp. perferendam. Simul acceperunt iidem legati cum Honorii epistolam quam etiamnum habemus, tum Chromatii Aquileiensis, Venerii Mediolanensis, aliorumque Italiae episcoporum ad cumdem imperatorem litteras.","english":"We know only that his definition is entirely in agreement with those things which Innocentius had consistently judged from the beginning of this disturbance and thereafter, as above, n. 3, and as can be seen in the letters. Hence it is inferred either that he presided over this synod, or that nothing was done in it except by his judgment.\n\nAround the end of the year 405, Honorius writes to Innocentius.—Following the decree of the recent synod, Honorius writes once and twice to Arcadius: but when he accomplished nothing, and was thinking of sending a third letter to him, he also writes to Innocentius, that he \"send five bishops, and two presbyters of the Roman Church with one deacon, who may carry it (Pallad. p. 29).\" How Innocentius complied with his request, we have set forth in the first annotation on his letter.\n\nIn the year 406, Innocentius writes to Arcadius.—Innocentius not only gave to Honorius the legates he had requested, namely Aemilius, bishop of Beneventum, Cythegius and Gaudentius, likewise bishops, together with Valentinianus and Bonifacius, presbyters, and also one deacon of the Roman Church whose name is passed over in silence; but he also gave them a letter to be delivered to the emperor Arcadius. At the same time, these same legates received both the letter of Honorius, which we still have, and the letters of Chromatius of Aquileia, Venerius of Milan, and other bishops of Italy to the same emperor.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Tantum scimus ejus definitionem iis omnino consentaneam esse","severity":"info","text":"The opening sentence summarizes the editor's inference about Innocentius's role in a synod, linking back to earlier annotations (n. 3) and letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Circa exitum anni 405","severity":"info","text":"The passage dates Honorius's letter to Innocentius to around the end of 405, and Innocentius's letter to Arcadius to 406, providing a timeline for the legation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pallad. pag. 29","severity":"info","text":"The citation 'Pallad. pag. 29' refers to Palladius's work, likely the 'Dialogus de vita S. Joannis Chrysostomi', a key source for the events of this period.","cites":[],"named_sources":["Palladius"],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"quem etiamnum habemus","severity":"info","text":"The editor notes that Honorius's letter to Arcadius is still extant ('quem etiamnum habemus'), indicating its survival in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cujus nomen siletur","severity":"caution","text":"The name of the Roman deacon is passed over in silence ('cujus nomen siletur'), possibly due to a lacuna in the source or deliberate omission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Chromatii Aquileiensis, Venerii Mediolanensis, aliorumque Italiae episcoporum","severity":"info","text":"The mention of letters from Chromatius of Aquileia and Venerius of Milan parallels other contemporary episcopal correspondence supporting the same legation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the synod referred to in the first sentence is not specified; the editor infers Innocentius's role from the consistency of his judgments.","The name of the Roman deacon is omitted, leaving his identity unknown."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Quo tempore suscepta sit illa legatio conjicere licet ex verbis legatorum, qui ubi se ad urbem regiam appulisse, statimque in suburbano detentos, ac triduo post dimissos, in maritimo Thraciae castro conclusos esse narrarunt, proxime subjiciunt: « Postridie miserunt ad nos, an aulici imperatoris, an Atticus, nescimus (ipse enim dicebatur Ecclesiae thronum invasisse), qui nobis tria numismatum millia tradebant, orantes ut Attico communicaremus. » Jam igitur defunctus erat Arsacius, et ejus loco Atticus suffectus fuerat; idque legati citatis verbis innuunt tunc primum audire se coepisse, cum ad urbem regiam accesserunt. Atqui Arsacium iii Idus Novembris, Stilichone iterum et Anthemio consulibus, hoc est Novembris dic, anno 405, mortem oppetiisse, Socrates, lib. vi, c. 20, narrat. Idem et Atticum Arcadio vi et Probo consulibus, et quidem, ut Sozomenus lib. viii, c. 27, tradit, cum Constantinopolitana sedes quatuor menses vacasset, adeoque mense Martio anni Arsacio subrogatum fuisse, ibidem testatur. Ex quo sequitur, ut et epistola Innocentii, de qua agimus, circa initium anni scripta fuerit.","english":"At what time that embassy was undertaken can be inferred from the words of the legates, who, after relating that they had arrived at the imperial city, were immediately detained in a suburb, and after three days were dismissed and confined in a maritime fortress of Thrace, immediately subjoin: \"On the next day they sent to us—whether the emperor's courtiers or Atticus, we do not know (for he himself was said to have invaded the throne of the Church)—who offered us three thousand pieces of money, begging that we communicate with Atticus.\" Now, therefore, Arsacius was dead, and Atticus had been substituted in his place; and the legates, by the cited words, indicate that they first began to hear this when they approached the imperial city. But that Arsacius died on the third day before the Ides of November, in the consulship of Stilicho for the second time and Anthemius, that is, on November 11, in the year 405, Socrates, book VI, chapter 20, relates. And that Atticus was substituted for Arsacius in the consulship of Arcadius for the sixth time and Probus, and indeed, as Sozomenus, book VIII, chapter 27, records, after the see of Constantinople had been vacant for four months, and thus in the month of March of the year, the same author testifies. From which it follows that the letter of Innocentius with which we are dealing was written around the beginning of the year.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The legates' detention in a Thracian fortress and the mention of Atticus as having 'invaded the throne' date the embassy after Arsacius's death (11 Nov 405) and Atticus's succession (March 406). This places Innocent's letter around early 406.","cites":[],"named_sources":["Socrates","Sozomenus"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Arsacius was bishop of Constantinople 404–405, succeeding John Chrysostom after his exile. Atticus succeeded Arsacius in 406, continuing the anti-Chrysostom party. The legates' refusal of bribe money reflects the ongoing schism between Rome and Constantinople over John's deposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Atticus","severity":"info","text":"Atticus (d. 425) was a presbyter of Constantinople who became bishop after Arsacius. The legates' phrase 'invaded the throne' (thronum invasisse) reflects Roman hostility toward his election, which was seen as uncanonical by Innocent I.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a chronological argument within the Notitia, using the legates' report and historical sources to date Innocent's lost letter. It follows the pattern of earlier entries that infer dates from external events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The Notitia's reliance on Socrates and Sozomenus shows the editor's use of 5th-century church historians to reconstruct the timeline of the Chrysostom affair. This reflects the scholarly apparatus of the 17th–18th century editions of the letters.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact date of Atticus's succession is given as March 406 by Sozomenus, but Socrates places it in the consulship of Arcadius VI and Probus (406). The Notitia assumes a four-month vacancy after Arsacius's death, but the precise month is inferred."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Eodem tempore, Commonitorium legatis datum.— Iisdem legatis traditum est Commonitorium synodi totius Occidentis (Pallad. pag. 31), « quod continebat, Joannem judicium ingredi non debere, nisi prius ipsi restituta fuisset et ecclesia et communio; ut sublata causa detrectandi judicii, sua sponte consessum iniret. » Lampsacena; synodi sub Damaso habitae apud Sozomenum, lib vi, c. 7, simile quoddam est constitutum, nimirum « ut episcopi, qui depositi fuerant ab iis qui dissimilem Patri Filium asserebant, sedes suas postliminio recuperent, quippe qui injuste spoliati fuissent: quod si quis eos accusare (exinde) vellet, sub paris condemnationis periculo id ageret. » Ubi episcopis injuste spoliatis et ejectis sedes suae restituuntur primum, ac tum demum eos accusandi locus permittitur. Ad hujusmodi decretorum imitationem Isidorus Mercator cum Symmachi papae in fictilia v synodo Romana sub eodem papa, tum vetustiorum pontificum nomine, multa similia confinxit, quae ipsum identidem repetere non piguit.","english":"At the same time, a memorandum was given to the legates. — A memorandum of the synod of the whole West was given to the same legates (Pallad. p. 31), \"which contained that John ought not to enter into judgment unless first both church and communion had been restored to him; so that, with the cause for declining judgment removed, he might enter the assembly of his own accord.\" The Lampsacene synod held under Damasus, as recorded by Sozomen, book VI, chapter 7, established something similar, namely \"that bishops who had been deposed by those who asserted the Son to be unlike the Father should recover their sees by right of return, since they had been unjustly despoiled; and that if anyone should wish to accuse them (thereafter), he should do so under the peril of a like condemnation.\" Where bishops unjustly despoiled and ejected have their sees restored first, and only then is a place for accusing them permitted. In imitation of decrees of this kind, Isidore Mercator, both in the fictitious fifth Roman synod under the same Pope Symmachus and under the name of older pontiffs, fabricated many similar things, which he did not scruple to repeat over and over.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Commonitorium","severity":"info","text":"A commonitorium is a formal memorandum or brief of instructions given to legates, often containing procedural directives. Here it specifies the condition for John Chrysostom's participation in judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Lampsacena synodi","severity":"info","text":"The Lampsacene synod, held under Pope Damasus I (366–384), addressed the restoration of bishops deposed by Homoian (Arian) opponents. Sozomen's Ecclesiastical History (book VI, chapter 7) records its decree, which parallels the condition set for John Chrysostom.","cites":[],"named_sources":["Sozomen"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Isidorus Mercator","severity":"info","text":"Isidore Mercator, the pseudonymous compiler of the Pseudo-Isidorian Decretals (9th century), forged decrees attributed to early popes and councils. The text notes his imitation of the Lampsacene and Symmachan precedents, fabricating similar procedural rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Eodem tempore","severity":"info","text":"This passage is a narrative insertion, marked by the temporal phrase 'Eodem tempore' (At the same time), linking the memorandum to the preceding embassy narrative. It provides a synchronic context for the legates' instructions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Pallad. pag. 31","severity":"caution","text":"The citation 'Pallad. pag. 31' refers to Palladius of Helenopolis' 'Dialogus de vita S. Joannis Chrysostomi'. The page number may vary by edition; the source is not independently verified in this edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Lampsacena synodi sub Damaso habitae' is ambiguous: the synod is associated with Damasus, but its location (Lampsacus) and precise date are uncertain. The text follows Sozomen's account.","The identity of 'Isidorus Mercator' is a scholarly construct; the text treats him as a single forger, though the Pseudo-Isidorian corpus may involve multiple authors."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Anno 407, mense Junio, Afri Innocentium Theophilo reconciliare tentant.—Carthaginiense concilium, anno 407, Junii die habitum, de litteris ad Innocentium papam scribendis hoc decretum edidit (Cod. can. eccl. Afr., c. 101); « Placuit etiam, ut de dissensione Romanae atque Alexandrinae Ecclesiae ad sanctum papam Innocentium scribatur, quo utraque Ecclesia intra se pacem, quam Dominus praecepit, teneat. » Haec autem dissensio non alia fuit ab ea quae Joannis Chrysostomi causa excitata fuerat, cum Theophili adversus eum violentiam probare Innocentius nequivisset.\n\nAnno 412, Junii die. Innocentius ad episcopos Illyrici scribit.—Innocentii ad episcopos per Macedoniam, Achaiam, Thessaliam, Epirum veterem, Epirum novam, Cretam, Daciam Mediterraneam, Daciam Ripensem, Moesiam, Dardaniam et Praevalim constitutos litterae ab ipsomet Innocentio in epistola 13, n. 3, memorantur, ut una cum eadem (scilicet Junii die anni ) datae, quibus certiores eos faciebat, harum se provinciarum curam Rufo Thessalonicensi episcopo vice sui demandasse.","english":"In the year 407, in the month of June, the Africans attempt to reconcile Innocentius with Theophilus.—The Council of Carthage, held in the year 407 on a day in June, issued this decree concerning letters to be written to Pope Innocentius (Cod. can. eccl. Afr., c. 101): \"It was also decided that a letter be written to the holy Pope Innocentius about the dissension between the Roman and Alexandrian Churches, so that each Church may maintain within itself the peace which the Lord commands.\" This dissension, however, was none other than that which had been stirred up by the cause of John Chrysostom, since Innocentius had been unable to approve the violence of Theophilus against him.\n\nIn the year 412, on a day in June. Innocentius writes to the bishops of Illyricum.—Letters of Innocentius to the bishops established throughout Macedonia, Achaia, Thessaly, Old Epirus, New Epirus, Crete, Dacia Mediterranea, Dacia Ripensis, Moesia, Dardania, and Praevalis are mentioned by Innocentius himself in letter 13, n. 3, as having been given together with the same (namely, on a day in June of that year), by which he informed them that he had entrusted the care of these provinces to Rufus, bishop of Thessalonica, in his stead.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Anno 407, mense Junio","severity":"info","text":"The year 407 is given for the Carthaginian council's decree; this places the African attempt to reconcile Innocentius and Theophilus after the condemnation of John Chrysostom (403–404) and before the death of Innocentius (417).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dissensio Romanae atque Alexandrinae Ecclesiae","severity":"info","text":"The 'dissension' refers to the conflict between Pope Innocentius I and Patriarch Theophilus of Alexandria over the deposition of John Chrysostom; Innocentius had refused to approve Theophilus's violent actions against Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cod. can. eccl. Afr., c. 101","severity":"info","text":"This citation refers to the Codex Canonum Ecclesiae Africanae, a collection of African synodal decrees; chapter 101 records the decree of the Council of Carthage (407) ordering a letter to Innocentius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Anno 412, Junii die","severity":"info","text":"The passage is divided into two chronological entries: the first (407) concerns African mediation; the second (412) records Innocentius's delegation of Illyrian oversight to Rufus of Thessalonica.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Innocentii ad episcopos per Macedoniam...","severity":"info","text":"Innocentius's letter delegating care of Illyrian provinces to Rufus of Thessalonica is cited in his own letter 13, n. 3, indicating its preservation and use as a precedent for papal vicariate jurisdiction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact day in June for both the 407 council and the 412 letter is not specified; the text uses 'Junii die' without a numeral."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Anno 415, scribit ad Augustinum.—Augustinus in epistola olim 259, nunc 151, ad Caecilianum quondam Italiae praefectum, n. 2, memorat sibi « a fratribus epistolam missam sancti et praecipuis meritis venerandi papae Innocentii, quam, inquit, per luam praestantiam ad me datam certis declaratur indiciis. » De hac epistola nihil aliunde quidquam novimus. Ex eo autem, quod praedicta Augustini ad Caecilianum epistola post mensem quidem Septembrem anni 413, sed non longe post scripta probatur, hoc Innocentii scriptum ad ipsummet annum pertinere colligimus.\n\nAnno 414, Macedones ab Innocentio quinque sibi concedi quaerunt.—Sequenti anno Innocentius Rufi aliorumque episcoporum Macedonum accepit epistolam quinque capitibus constantem: quorum primo, ut eos, qui viduas duxerant uxores, ad clerum et ad ipsum etiam summum sacerdotium ex provinciae suae consuetudine promovere sibi liceret, quaerebant.","english":"In the year 415, he writes to Augustine.—Augustine in his letter once numbered 259, now 151, to Caecilianus, a former prefect of Italy, no. 2, mentions that \"a letter was sent to me by the brothers of the holy and venerable Pope Innocentius, distinguished by his exceptional merits, which, he says, is declared to have been given to me through your excellency by certain indications.\" Of this letter we know nothing else from any other source. However, from the fact that the aforementioned letter of Augustine to Caecilianus is proven to have been written after the month of September of the year 413, but not long after, we infer that this writing of Innocentius pertains to that same year.\n\nIn the year 414, the Macedonians seek from Innocentius that five things be granted to them.—In the following year, Innocentius received a letter from Rufus and other Macedonian bishops, consisting of five chapters: of which the first sought that it be permitted to them to promote to the clergy, and even to the highest priesthood itself, according to the custom of their province, those who had married widows.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Anno 415","severity":"info","text":"The passage assigns Innocentius's lost letter to 415, but the English draft notes that Augustine's reply was written after September 413, suggesting the letter may belong to 414 or early 415.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"epistolam ... sancti et praecipuis meritis venerandi papae Innocentii","severity":"info","text":"This lost letter of Innocentius is known only from Augustine's citation in Ep. 151 (formerly 259) to Caecilianus. No other manuscript or reference survives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Macedones ab Innocentio quinque sibi concedi quaerunt","severity":"info","text":"The Macedonian bishops, led by Rufus, sought five concessions from Innocentius, the first concerning clerical promotion of men who had married widows. This reflects ongoing disciplinary disputes in the early 5th-century church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"summum sacerdotium","severity":"info","text":"Here 'summum sacerdotium' likely refers to the episcopate (the highest priesthood), not the papacy, as the context is provincial promotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ex eo autem, quod ... colligimus","severity":"caution","text":"The inference that Innocentius's letter dates to 415 is based on Augustine's letter being 'not long after' September 413, but the reasoning is imprecise and the year remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact year of Innocentius's letter to Augustine is uncertain; the text infers 415, but the evidence allows 414 or early 415.","The content of the five-chapter Macedonian request is only partially preserved; only the first chapter is described."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"Altero asserebant, « non dici oportere digamum eum qui catechumenus habuerit atque amiserit uxorem, si post baptismum aliam fuerit sortitus; quia illud conjugium per baptismi sacramentum cum caeteris criminibus sit ablutum; » adeoque nec a clero arcendum esse.\n\nTertia illorum quaestio circa eos versabatur, qui ab haereticis, nominatimque a Bonoso post condemnationem ordinati fuerant, num scilicet in suis honoribus recipiendi essent. Hoc autem licere sibi persuadebant ex indulgentia qua usi sunt cum Nicaeni Patres erga Novatianos, tum Anysius Thessalonicensis episcopus erga ipsosmet Bonosianos.\n\nQuarto Innocentium rogabant, ut judicium adversus Photinum per falsum rumorem apostolicae sedi subreptum, et ab ejus decessore per insidias elicitum, in melius commutans, hunc episcopum constituere sibi permitteret.\n\nPostremo, ut sumi ipsorum adversus Eustathium diaconum confirmans sententiam eum diaconii spoliaret gratia, et diabolo in perpetuum manciparet, petebant. Ad singula illa capita Innocentius, anno exeunte, in epistola 15, respondit.","english":"Others asserted that \"a man who had a wife as a catechumen and lost her should not be called a bigamist if he obtained another after baptism, because that marriage was washed away by the sacrament of baptism along with other crimes\"; and thus he should not be barred from the clergy.\n\nTheir third question concerned those who had been ordained by heretics, specifically by Bonosus after his condemnation, namely whether they were to be received in their orders. They persuaded themselves that this was permissible based on the indulgence shown both by the Nicene Fathers toward the Novatians and by Anysius, bishop of Thessalonica, toward the Bonosians themselves.\n\nFourth, they asked Innocentius to change for the better the judgment against Photinus, which had been obtained from the apostolic see by false rumor and elicited from his predecessor by deceit, and to permit them to appoint this man as bishop.\n\nFinally, they requested that he confirm their own sentence against Eustathius the deacon, depriving him of the grace of the diaconate and consigning him to the devil forever. To each of these points Innocentius responded at the end of the year in his 15th letter.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"digamum","severity":"info","text":"The term 'digamum' refers to a man who has married twice, a status that in early church discipline could bar one from clergy. The argument here is that a pre-baptismal marriage is annulled by baptism, so a second marriage after baptism is not bigamy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bonosus","severity":"info","text":"Bonosus was a fourth-century bishop condemned for heresy (possibly Photinian or adoptionist views). His ordinations were considered invalid by many, but some churches readmitted clergy ordained by him, citing precedents like the Nicene treatment of Novatians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Anysius Thessalonicensis","severity":"info","text":"Anysius was bishop of Thessalonica in the early fifth century. He is noted for leniency toward the Bonosians, a group following Bonosus, which the petitioners here use as a precedent for readmitting heretically ordained clergy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Photinus","severity":"info","text":"Photinus was a fourth-century bishop of Sirmium condemned for denying the divinity of Christ. The petitioners claim a false rumor led to his condemnation by the apostolic see, and they seek to rehabilitate him as bishop.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Postremo","severity":"info","text":"The passage lists five questions or requests from the petitioners to Pope Innocent I. The final one concerns the diaconate of Eustathius, whom they wish to be deposed and condemned. Innocent's response is in his 15th letter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"epistola 15","severity":"info","text":"Innocent I's 15th letter, dated to the end of the year (likely 415), is the response to these queries. It is no longer extant, but its content is summarized here from the Notitia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact year of Innocent's 15th letter is not specified; 'anno exeunte' likely refers to 415, but could be 416. The identity of the petitioners is not given, only that they are a group ('illi')."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Circa annum 414, litterae Macedonum ad Innocentium. His Innocentius rescribit. Epistola Innocentia supposita. Secundae Macedonum litterae.—Circa eumdem annum 414, Bubalius, Taurianus sive Tarianus aliique a Macedonibus condemnati, sedem apostolicam appellarunt. Quapropter Rufus ac socii Maximianum et Eumenium sive Eugenium Romam destinarunt cum litteris, in quibus Bubalii Taurianique crimina exponebantur. Tum Innocentius, re discussa, Macedonum legatis litteras reddidit, in quibus plenaria sensuum suorum expositione praemissa, Bubalii, Tauriani et sociorum condemnationem confirmabat. Sed dum legali moram faciunt in redeundo, Bubalius Innocentii nomine confingit epistolam, quam et Macedonibus objicit. Ili autem, fallacias illius saepius experti, novo commento fidem plane non habent, ac secundis litteris priorem querimoniam suam iterandam ducunt. Nec dissimulant sibi gravem ac molestam valde esse appellationum hujusmodi licentiam. Ad secundas illas litteras respondet Innocentius, epistola 18, cujus jacturam levius ferremus quam alterius, in qua totum hoc negotium, ac suam de co sententiam plenarie et aperte explicabat./","english":"Around the year 414, letters of the Macedonians to Innocentius. To these Innocentius replies. A forged letter of Innocentius. Second letters of the Macedonians.—Around the same year 414, Bubalius, Taurianus or Tarianus and others condemned by the Macedonians appealed to the apostolic see. For this reason Rufus and his associates sent Maximianus and Eumenius or Eugenius to Rome with letters in which the crimes of Bubalius and Taurianus were set forth. Then Innocentius, after examining the case, returned the letters to the legates of the Macedonians, in which, after a full exposition of his views, he confirmed the condemnation of Bubalius, Taurianus and their associates. But while the legates were delaying their return, Bubalius forged a letter in the name of Innocentius, which he also presented to the Macedonians. They, however, having often experienced his deceptions, plainly gave no credence to this new trick, and by a second letter they thought to renew their earlier complaint. Nor do they conceal that this license of appeals is grievous and very burdensome to them. To those second letters Innocentius replies, letter 18, the loss of which we would bear more lightly than that of another, in which this whole matter and his judgment concerning it were fully and openly explained.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Bubalius, Taurianus sive Tarianus","severity":"info","text":"Bubalius and Taurianus (or Tarianus) were clerics condemned by the Macedonian bishops; their appeal to Rome illustrates the early 5th-century tension between local synods and papal jurisdiction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Circa annum 414","severity":"info","text":"The events are dated to around 414, placing them late in Innocent I's pontificate (401–417) and contemporary with the Pelagian controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"epistola 18","severity":"caution","text":"The note laments the loss of Innocent's letter 18, which fully explained his judgment; this indicates that the compiler of the Notitia had access to a now-lost collection of Innocent's correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Epistola Innocentia supposita","severity":"caution","text":"The phrase 'a forged letter of Innocentius' refers to a pseudepigraphon; such forgeries were common in ecclesiastical disputes and complicate the reconstruction of authentic papal letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Secundae Macedonum litterae","severity":"info","text":"The passage is structured as a narrative of correspondence: initial Macedonian letters, Innocent's reply, a forgery, a second Macedonian letter, and Innocent's lost response (letter 18).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Maximianum et Eumenium sive Eugenium' is uncertain; they may be the same person under variant names or two distinct legates.","The exact content of the forged letter is not specified, only that it was attributed to Innocent."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Innocentii ad Orientis synodum litterae.—Huc referri possunt Innocenti ad Orientis synodum de omnibus quae ab Orientalibus pacem petentibus exigenda sint, plenissimae litterae; de quibus Innocentius ut dudum ante pacem Ecclesiae Antiochenae restitutam missis loquitur (Epist. 22). Porro synodi Orientis nomine, Ecclesiae, quae Antiocheno antistiti suberant, intelligi solent.\n\nAnno 414, Legatio et littera de ordinatione Alexandri et pace Ecclesia? Antiochenae. Acacii scripta. —Alexander Antiochenus episcopus in Flaviani locum subrogatus, legationem ad Innocentium destinavit cum litteris, quibus et se legitime ordinatum, et exstincto schismate, quo Antiochena ecclesia a tot annis tam misere laborabat, pacem eidem ecclesiae feliciter redditam, eos vero qui Paulini Evagriique nomine olim censiti fuerant, summa charitate a se susceptos, item Elpidium ac Pappum, qui Joanuis Chrysostomi causa fuerant expulsi, sine ulla controversia suas recuperasse Ecclesias, ipsius denique Joanuis nomen sacris diptychis inscriptum fuisse nuntiabat. Quapropter ut Ecclesiae suae communionem impertiret Romana, flagitabat (Innoc. ep. 19).","english":"Letters of Innocentius to the synod of the East.—Here may be referred the very full letters of Innocentius to the synod of the East concerning everything that should be required from the Easterners seeking peace; concerning which letters Innocentius speaks as having been sent long before the peace of the Antiochene church was restored (Epist. 22). Moreover, by the name \"synod of the East,\" the churches that were subject to the bishop of Antioch are usually understood.\n\nIn the year 414, the legation and letter concerning the ordination of Alexander and the peace of the Antiochene church. Writings of Acacius.—Alexander, bishop of Antioch, substituted in the place of Flavianus, sent a legation to Innocentius with letters, by which he announced that he had been lawfully ordained, and that with the schism by which the Antiochene church had so miserably labored for so many years extinguished, peace had been happily restored to that same church; that those who had once been counted under the name of Paulinus and Evagrius had been received by him with the greatest charity; that Elpidius and Pappus, who had been expelled on account of John Chrysostom, had recovered their churches without any controversy; and finally, that the name of John himself had been inscribed in the sacred diptychs. For this reason, he requested that the Roman church grant him its communion (Innoc. ep. 19).","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Orientis synodum","severity":"info","text":"The 'synod of the East' here refers to the bishops under the jurisdiction of Antioch, a standard designation in early fifth-century ecclesiastical correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Anno 414","severity":"info","text":"The year 414 is given for Alexander's legation, situating these events after the death of Flavianus of Antioch (c. 404) and during the ongoing schism with the Paulinian party.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Elpidium ac Pappum","severity":"info","text":"Elpidius and Pappus were supporters of John Chrysostom exiled after his deposition in 404; their restoration signals the end of the Antiochene schism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sacris diptychis","severity":"info","text":"Inscription of John Chrysostom's name in the diptychs was a key step in rehabilitating his memory after the condemnation of 403, a point of contention between Rome and the East.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Huc referri possunt","severity":"info","text":"This passage is a compiler's note linking Innocentius's lost letter to the Eastern synod with the known letter 22, organizing the appendix by topic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Epist. 22","severity":"caution","text":"The reference to 'Epist. 22' is to a letter of Innocentius that is extant; the compiler here suggests it belongs to this context, but the connection is editorial.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Epist. 22' may refer to a different letter than the one described; the compiler's identification is not certain.","The legation of Alexander is dated to 414, but the exact year of the peace of the Antiochene church is not independently confirmed."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Litteris illis adjuncta erant Acacii Beroeae episcopi scripta, quibus et ille rogabat Innocentium, ut communionem, quam ipsi hactenus Joannis causa negaral, redderet.\n\nCirca ann. 415, Innocentius Romae synodum habet de eadem re.—Legationis Antiochenae occasione Romae congregatum est concilium, cui viginti interfuerunt episcopi. In eo autem lectis Alexandri litteris, auditisque legatis, quorum princeps Cassianus presbyter exstitisse videtur, an omnibus ad pacem prius requisitis conditionibus Antiochiae satisfactum esset, diligenter est expensum, Inde Innocentius ad Alexandrum litteras cum privatas, tum communes a viginti episcopis subscriptas, cum ipsius synodi gestis et scriptis ad Acacium per Paulum presbyterum, Nicolaum diaconum ac Petrum subdiaconum misit (Innoc. epist. 19). Tres illas epistolas etiamnum habemus, sed episcoporum viginti Italiae subscriptiones et subnexa eis gesta exciderunt. Tantum Maximianum Macedoniae episcopum huic synodo interfuisse ex epistola discimus. Ex quo et alios aliarum provinciarum episcopos, qui in Urbe tum forte erant, ad eamdem de more vocatos esse conjectura est.","english":"To those letters were added the writings of Acacius, bishop of Beroea, by which he also begged Innocentius to restore the communion which he had so far denied him on account of John.\n\nAround the year 415, Innocentius holds a synod at Rome on the same matter.—On the occasion of the Antiochene legation, a council was gathered at Rome, in which twenty bishops took part. In it, after the letter of Alexander was read and the legates heard—of whom Cassianus the presbyter seems to have been the chief—it was carefully considered whether all the conditions previously required for peace had been satisfied at Antioch. Thereupon Innocentius sent to Alexander both private letters and common letters subscribed by twenty bishops, together with the acts of the synod itself and writings to Acacius, by Paul the presbyter, Nicholas the deacon, and Peter the subdeacon (Innocentius, epistle 19). Those three letters we still have, but the subscriptions of the twenty bishops of Italy and the acts appended to them have been lost. Only from the epistle do we learn that Maximianus, bishop of Macedonia, was present at this synod. From this it is conjectured that other bishops of other provinces, who happened to be in the City at the time, were likewise summoned to it, as was customary.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Circa ann. 415","severity":"info","text":"The synod is dated to around 415, placing it after the Antiochene schism and the death of John Chrysostom (407). This dating aligns with Innocentius I's later efforts to reconcile Eastern churches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Acacii Beroeae episcopi","severity":"info","text":"Acacius of Beroea was a prominent Eastern bishop involved in the Antiochene schism; his request for communion from Innocentius reflects the ongoing rift between Rome and Eastern factions over John Chrysostom's condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cassianus presbyter","severity":"info","text":"Cassianus the presbyter is likely John Cassian, the monastic writer and disciple of John Chrysostom, who served as a legate from the East to Rome. His role underscores the connection between the synod and the wider ascetic network.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"subscriptiones ... exciderunt","severity":"caution","text":"The subscriptions of the twenty Italian bishops and the appended acts are lost, leaving only the three letters (Innocentius, epistle 19) as surviving evidence. This loss limits knowledge of the synod's participants and proceedings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Tres illas epistolas etiamnum habemus","severity":"info","text":"The passage notes that three letters from Innocentius to Alexander survive, but the synodal acts and subscriptions are missing. This structural observation highlights the fragmentary preservation of the synod's records.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"conjectura est","severity":"caution","text":"The claim that other bishops from various provinces were summoned because they happened to be in Rome is conjectural, based solely on the presence of Maximianus of Macedonia. The text itself signals uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Cassianus presbyter' is not explicitly confirmed as John Cassian, though widely assumed. The phrase 'conjectura est' indicates the author's uncertainty about the summoning of other bishops."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Aliquanto post Maximianus in Attici gratiam scribit.—Maximianus Macedoniae episcopus, cum pacis Alexandro episcopo et Antiochenae ecclesiae ab Innocentio concessae testis fuisset, in regiam urbem reversus, auctor fuisse videtur Attico, ut et ipse pacem sine mora peteret. Sive autem Atticus ab ea re se minime alienum significant, et Maximianum, ut hanc sibi gratiam impetraret, rogarit, sive Maximianus hoc in se propria sponte ac praepropero unitatis studio susceperit, is, epistola cum libello ad Innocentium missa, ab hoc papa communicatorias ad Atticum Constantinop. litteras postulavit. Ad banc Maximiani epistolam Innocentius respondet epistola 22.\n\nCirca ann 413, Alexander Innocentio nonnullas quaestiones proponit.—Alexander, misso commonitorio, ab Innocentio sciscitatur, primo, quae Antiocheni praesulis in ordinationibus episcoporum dioeceseos Orientis sit potestas: deinde « utrum divisis imperiali judicio provinciis, ut duae metropoles fiant, sic duo metropolitam episcopi debeant nominari » Tertio Cyprios, qui ad Orientis dioecesin pertinebant, « olim Arianae impietatis potentia fatigatos, non tenuisse canones Nicaenos in ordinandis episcopis, » sed episcopos suos nemine consulto ab eis ordinari conquestus, qui erga cos gerere se deberet quaesivit.","english":"Somewhat later Maximianus writes in favor of Atticus.—Maximianus, bishop of Macedonia, having been a witness to the peace granted by Innocentius to Alexander, bishop of the Antiochene church, returned to the imperial city and appears to have been the instigator for Atticus to seek peace without delay. Whether Atticus indicated that he was not at all averse to this matter and asked Maximianus to obtain this favor for him, or whether Maximianus undertook this on his own initiative and with a somewhat premature zeal for unity, he, having sent a letter with a libellus to Innocentius, requested from this pope communicatory letters to Atticus of Constantinople. To this letter of Maximianus, Innocentius responds with letter 22.\n\nAround the year 413, Alexander proposes some questions to Innocentius.—Alexander, having sent a memorandum, inquires of Innocentius, first, what is the power of the Antiochene bishop in the ordinations of bishops of the diocese of the East; then, \"whether, when provinces are divided by imperial decree so that two metropolises come into being, two metropolitan bishops ought to be named.\" Third, having complained that the Cypriots, who belonged to the diocese of the East, \"long harassed by the power of Arian impiety, did not observe the Nicene canons in ordaining bishops,\" but ordained their own bishops without consulting anyone, he asked how he ought to conduct himself toward them.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Maximianus Macedoniae episcopus","severity":"info","text":"Maximianus was bishop of Macedonia and a key intermediary between Atticus of Constantinople and Pope Innocentius I, reflecting the complex ecclesiastical diplomacy of the early 5th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"communicatorias","severity":"info","text":"Communicatory letters (litterae communicatoriae) were official letters of communion exchanged between bishops to signify ecclesiastical fellowship, often required for restoring or establishing communion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Aliquanto post Maximianus in Attici gratiam scribit","severity":"info","text":"This passage is divided into two distinct narrative units: the first concerning Maximianus and Atticus, the second concerning Alexander's queries to Innocentius, each introduced by a chronological heading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Circa ann 413","severity":"info","text":"The second event is dated to around 413, providing a relative chronological anchor for Alexander's inquiries to Innocentius, though the exact year is approximate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Cyprios ... non tenuisse canones Nicaenos","severity":"info","text":"The Cypriot churches' alleged neglect of Nicene canons in episcopal ordinations reflects ongoing jurisdictional disputes between Antioch and Cyprus, later resolved at the Council of Ephesus (431).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Sive autem Atticus ... sive Maximianus","severity":"caution","text":"The text presents two alternative motivations for Maximianus's actions without resolving which is correct, leaving the historical circumstances ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise date of Maximianus's letter is not given; the phrase 'aliquanto post' is vague.","The text does not specify whether Atticus or Maximianus initiated the request for peace.","The exact nature of Alexander's 'commonitorium' (memorandum) is not detailed."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Demum an Arianorum clerici ad Ecclesiam redeuntes « cum sacerdotii aut ministerii cujuspiam suscipi deberent dignitate, » postulavit. Ad singula Innocentii responsio habetur epist. 24.\n\nCirca initium anni 416, Decentius et Coelestinus Innocentium de variis ritibus consulunt.—Item Decentius Eugubinus episcopus de variis consuetudinibus, quibus nonnullae Ecclesiae a Romana discrepabant, consulit: 1° de pace, quam in aliquot ecclesiis ante confecta mysteria vel populis imperant, vel sibi mutuo tradunt sacerdotes; 2° de nominibus, quae ante canonem recitant; 3° de infantibus, num presbyteris eos in fronte consignare liceat; 4° de sabbati jejunio; 5° de fermento, an die dominica per paroecias singulas mittendum sit, quomodo Romae per titulos mittitur; 6° de energumenis, an presbyteris aut diaconis liceat super eos manum imponere; 7° de poenitentibus, quando absolvendi sunt.","english":"Finally, he inquired whether Arian clerics returning to the Church \"should be received with the dignity of some priesthood or ministry.\" Innocentius's response to each point is found in letter 24.\n\nAround the beginning of the year 416, Decentius and Coelestinus consult Innocentius about various rites.—Likewise, Decentius, bishop of Eugubium, consults about various customs in which some churches differed from the Roman: 1° concerning the peace, which in some churches is either imposed on the people before the completion of the mysteries, or exchanged among the priests; 2° concerning the names recited before the canon; 3° concerning infants, whether it is permitted for presbyters to sign them on the forehead; 4° concerning the Saturday fast; 5° concerning the fermentum, whether it should be sent to each parish on the Lord's day, as it is sent through the tituli at Rome; 6° concerning the energumens, whether it is permitted for presbyters or deacons to lay hands on them; 7° concerning penitents, when they are to be absolved.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Demum an Arianorum clerici ad Ecclesiam redeuntes","severity":"info","text":"This passage is a narrative summary of two separate consultations: the first concerns Arian clergy, the second lists seven ritual queries from Decentius of Eugubium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fermentum","severity":"info","text":"Fermentum refers to a portion of the consecrated host sent from the bishop's Mass to parish churches as a sign of unity, a practice attested in early Roman liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Decentius Eugubinus episcopus","severity":"info","text":"Decentius, bishop of Eugubium (modern Gubbio), wrote to Innocent I around 416; the pope's reply (Epistula 25) is a key witness to early Roman liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"epist. 24","severity":"info","text":"The reference to 'letter 24' is a modern editorial numbering; in the source edition (ogl-pl), this letter is Innocent's response to the Arian clergy question.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Circa initium anni 416","severity":"info","text":"The date 'around the beginning of 416' is supplied by the editor; it is consistent with the known chronology of Innocent's correspondence with Decentius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Coelestinus","severity":"caution","text":"Coelestinus is mentioned alongside Decentius but is not otherwise identified; he may be a co-consultant or a later addition to the heading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Coelestinus is unclear; he may be a co-consultant or a scribal addition.","The phrase 'cum sacerdotii aut ministerii cujuspiam suscipi deberent dignitate' is quoted from Innocent's response, but the exact source letter is not specified beyond 'epist. 24'."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Simul etiam Decentius alteram ad Coelestinum tunc diaconum miserat epistolam, in qua tria praeterea hunc rogabat, primo soline sacerdotes, an caeteri etiam Christiani aegrotantes sancto chrismatis oleo perungi possint; deinde solisne presbyteris, an etiam episcopis chrismate infirmos ungere liceat, postremo an oleum iilud poenitentibus sit infundendum.\n\nOmnibus illis quaestionibus Innocentius, epistola 26, facit satis.\n\nAnno 416, plura scripta, quae ad Pelagii causam attinent, eos Africa ad Innocentium missa.—In litteris, quas Afri, anno 416, ad Innocentium conscripserunt, plura memorantur monimenta ad eumdem missa, quae ad Pelagii ac Coelestii causam attinent (Epist. 26, n. 1).\n\nAc primo quidem Carthaginensis synodus Herotis et Lazari episcoporum adversus Pelagium et Coelestium litteras epistolae suae se subjecisse indicat.\n\nDeinde eadem synodus eidem epistolae subnexa docet alterius Carthaginensis synodi ferme ante quinquennium habitae acta, quibus Coelestius episcopali judicio excisus fuerat.","english":"At the same time, Decentius had also sent another letter to Coelestinus, then a deacon, in which he asked him three further things: first, whether only priests, or also other sick Christians, may be anointed with the holy oil of chrism; next, whether only presbyters, or also bishops, are permitted to anoint the sick with chrism; and finally, whether that oil should be poured out for penitents.\n\nInnocentius, in letter 26, satisfies all those questions.\n\nIn the year 416, several writings pertaining to the case of Pelagius were sent from Africa to Innocentius.—In the letters which the Africans composed to Innocentius in the year 416, several documents sent to him are mentioned, which pertain to the case of Pelagius and Coelestius (Epist. 26, n. 1).\n\nAnd first, the synod of Carthage indicates that it had subjoined to its own letter the letter of the bishops Heros and Lazarus against Pelagius and Coelestius.\n\nNext, the same synod teaches that the acts of another synod of Carthage, held nearly five years earlier, by which Coelestius had been cut off by episcopal judgment, were appended to that same letter.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Simul etiam Decentius alteram ad Coelestinum tunc diaconum miserat epistolam","severity":"info","text":"This sentence introduces a second letter from Decentius to Coelestinus, distinct from the one to Innocentius, and lists three further questions about chrism use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"soline sacerdotes, an caeteri etiam Christiani aegrotantes sancto chrismatis oleo perungi possint","severity":"info","text":"The first question asks whether only priests or also other sick Christians may be anointed with holy chrism oil, reflecting a pastoral concern about the laity's access to this sacrament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"an oleum iilud poenitentibus sit infundendum","severity":"info","text":"The third question asks whether chrism oil should be poured out for penitents, likely referring to a ritual practice of administering oil to those undergoing penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Anno 416, plura scripta, quae ad Pelagii causam attinent, eos Africa ad Innocentium missa","severity":"info","text":"The year 416 is given for the African synods' letters to Innocentius concerning Pelagius and Coelestius, situating these events within the Pelagian controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Carthaginensis synodus Herotis et Lazari episcoporum adversus Pelagium et Coelestium litteras","severity":"info","text":"The synod of Carthage appended a letter from bishops Heros and Lazarus against Pelagius and Coelestius, indicating episcopal opposition to these heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"alterius Carthaginensis synodi ferme ante quinquennium habitae acta, quibus Coelestius episcopali judicio excisus fuerat","severity":"info","text":"A previous Carthaginian synod, held about five years earlier (ca. 411), had excommunicated Coelestius by episcopal judgment, showing prior action against him.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'soline' is likely a scribal error for 'solumne' (whether only), but the sense is clear from context.","The phrase 'an oleum iilud poenitentibus sit infundendum' is ambiguous: 'infundendum' could mean 'poured out' (as a ritual act) or 'administered' (as anointing); the English draft takes it as 'poured out'."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Iis quoque adjunxerat, ut ex postremis epistolae ipsius verbis colligitur, Diospolitanae synodi gesta, quibus absolutum se Pelagius jactitabat, hoc est, qualia ab hoc haeretico adulterata fuerant. Non enim alia tunc in Africam pervenerant.\n\nPaulo post Augustinus cum quatuor sociis ad Innocentium scribens (Innoc. epist. 28, n. 6), epistolae suae se adjunxisse significat Pelagii librum sibi a Timasio et Jacobo hujus haretici discipulis missum, necnon quem ad hunc refutandum De Natura et Gratia concinnaverat, quemque ipsi Jacobus et Timasius ob praedictum De Natura et Gratia librum, gratias agentes, epistolam scripserant, sicut et eam quam Augustinus scribendam duxit Pelagio, qui adulterata Palaestinae synodi gesta, « tamquam purgationis suae scripta, » ipsi transmiserat. Ex quibus monimentis tantum Augustini de Natura et Gratia liber, necnon Jacobi atque Timasii ad Augustinum epistola ad nos pervenerunt. De Pelagii autem libro quid sentiret Innocentius, epist. 31, n. 5, aperit.","english":"To these he had also added, as is gathered from the last words of his letter, the acts of the synod of Diospolis, by which Pelagius boasted himself acquitted—that is, such as they had been adulterated by this heretic. For no other had then reached Africa.\n\nShortly afterward, Augustine, writing with four companions to Innocentius (Innocentius, epistle 28, no. 6), indicates that he had appended to his letter the book of Pelagius sent to him by Timasius and Jacobus, disciples of this heretic, as well as the work he had composed to refute it, On Nature and Grace, to which Jacobus and Timasius themselves, giving thanks for the aforementioned book On Nature and Grace, had written a letter, just as also the one which Augustine thought to write to Pelagius, who had sent to him the adulterated acts of the synod of Palestine, \"as if they were documents of his own purgation.\" Of these records, only Augustine's book On Nature and Grace, as well as the letter of Jacobus and Timasius to Augustine, have come down to us. But what Innocentius thought concerning Pelagius's book, epistle 31, no. 5, reveals.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Diospolitanae synodi gesta","severity":"info","text":"The Synod of Diospolis (Lydda) in 415 CE acquitted Pelagius of heresy, but Augustine and others later claimed the acts were falsified by Pelagius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"adulterata","severity":"info","text":"The Latin 'adulterata' (adulterated) implies deliberate falsification, not mere error, reflecting the polemical charge against Pelagius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"De Natura et Gratia","severity":"info","text":"Augustine's 'De Natura et Gratia' and the letter of Jacobus and Timasius survive, but Pelagius's book and the synodal acts as sent are lost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Innoc. epist. 28, n. 6","severity":"info","text":"The editor refers to Innocentius's epistle 28, no. 6, and epistle 31, no. 5, as sources for Augustine's letter and Innocentius's opinion, respectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Paulo post","severity":"info","text":"The phrase 'Paulo post' marks a chronological transition from the synodal acts to Augustine's subsequent letter with companions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact number of Augustine's companions is not specified beyond 'cum quatuor sociis' (with four companions).","The phrase 'tamquam purgationis suae scripta' is a quotation from Augustine's letter, but its precise source is not given."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Eustochii et Paulae ad Innocentium litterae.— Non multo post Eustochium et Paula litteras ad Innocentium miserunt, quibus gravissimam persecutionem sibi illatam ca modestia deplorabant, ut et auctoris illius nomen reticerent.\n\nHieronymi ad eumdem epistola.—Aliam simul scripsit Hieronymus epistolam, in qua non tacebat in quodnam incurrerat vitae discrimen, nisi eam ab impiorum impetu turris munitioris praesidio servasset. Eaque occasione quod animo conceperat Aurelius episcopus Innocentii invisendi studium notum ei faciebat.\n\nIncerto tempore Felix Nucer. Innocentium consulit.—Felix episcopus Nucerinus, epistola ad Innocentium scripta testabatur, majorum se instituta sequentem, omnia quae aliquam susciperent dubitationem ad ipsum velut ad caput atque apicem episcopatus referre, ut quid sibi esset faciendum ab eo disceret. Sese quidem Dei ecclesias vel novas construxisse, vel lapsas reparasse; sed clericos, quos in illis constitueret, sibi deesse, aliquos vero vel mutilos vel digamos praesto esse significabat. Demum quosnam ex laicis ordinari canones prohiberent, edoceri flagitabat. Consultationi ejus satisfacit Innocentius, epist. 57.","english":"Letters of Eustochium and Paula to Innocentius.—Not long afterward, Eustochium and Paula sent letters to Innocentius, in which they deplored with such modesty the very grievous persecution inflicted upon them that they suppressed the name of its author.\n\nLetter of Jerome to the same.—At the same time Jerome wrote another letter, in which he did not conceal into what peril of life he had fallen, had he not saved himself from the attack of the impious by the protection of a more fortified tower. And on that occasion he made known to Innocentius the desire, which Bishop Aurelius had conceived in his mind, to visit him.\n\nAt an uncertain time Felix of Nuceria consults Innocentius.—Felix, bishop of Nuceria, in a letter written to Innocentius, testified that, following the institutions of his predecessors, he referred everything that admitted any doubt to him as to the head and summit of the episcopate, so that he might learn from him what he ought to do. He indeed signified that he had either built new churches of God or repaired fallen ones; but that he lacked clerics to place in them, while some were either mutilated or digamous. Finally, he begged to be instructed as to which of the laity the canons forbade to be ordained. Innocentius satisfies his consultation, letter 57.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Eustochii et Paulae ad Innocentium litterae","severity":"info","text":"Eustochium and Paula were prominent Roman ascetics and patrons of Jerome; their letter to Innocentius likely concerns the Origenist controversy and the persecution by John of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hieronymi ad eumdem epistola","severity":"info","text":"Jerome's letter to Innocentius, written around 416, describes his escape from a mob attack by taking refuge in a tower; it also mentions Bishop Aurelius of Carthage's desire to visit Innocentius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Felix episcopus Nucerinus","severity":"info","text":"Felix, bishop of Nuceria (modern Nocera, Italy), sought Innocentius' guidance on ordination practices, reflecting the papal role as arbiter of canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vel mutilos vel digamos","severity":"info","text":"The terms 'mutilated' (physically disfigured) and 'digamous' (twice-married) refer to canonical impediments to ordination, a recurring issue in early church discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Incerto tempore","severity":"info","text":"The phrase 'at an uncertain time' signals that the compiler could not date Felix's letter precisely, unlike the preceding letters linked to the Pelagian controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"epist. 57","severity":"info","text":"Innocentius' response to Felix (letter 57) is cited as the authoritative papal reply; this reference likely comes from a later collection of decretals.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'author' of persecution in the Eustochium/Paula letter is suppressed; likely John of Jerusalem but not named.","The exact date of Felix's consultation is unknown; the compiler marks it as 'incerto tempore'."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Libellus contra presbyteros incontinentes.— Maximilianus, agens in rebus per Brutios, libellum ad Innocentium misit adversus quosdam hujus provinciae presbyteros, quos in presbyterio filios procreasse querebatur. Unde Innocentii epistolae data occasio.\n\nLibellus contra Modestum ex poenitente clericum factum.—Libellum alterum sibi Innocentius traditum memorat (Epist. 39), sed unde acceperit silet, quo Modestum quemdam mullis criminibus involutum, ob quae poenitentiam egerat, in Apulia non modo clericum effectum, sed et ad episcopatus apicem tendere denuntiabatur.\n\nLibellus contra episcopum qui divina mysteria in aliena paraecia celebrarat.—Alius eidem papae datus est libellus (Epist. 40), quo Ursus episcopus in paroecia Nomentana ad dioecesim suam pertinente Florentinum episcopum Tiburtinum se inscio divina mysteria celebrasse expostulabat.","english":"A pamphlet against incontinent presbyters.—Maximilianus, an agent in the region of the Bruttii, sent a pamphlet to Innocentius against certain presbyters of that province, whom he complained had fathered children while in the presbyterate. Whence the occasion for Innocentius’s letters was given.\n\nA pamphlet against Modestus, who from a penitent became a cleric.—Innocentius records (Epist. 39) that another pamphlet was handed to him, but he is silent as to from whom he received it, by which a certain Modestus, entangled in many crimes for which he had performed penance, was denounced as having not only become a cleric in Apulia but also as aiming for the summit of the episcopate.\n\nA pamphlet against a bishop who had celebrated the divine mysteries in another’s parish.—Another pamphlet was given to the same pope (Epist. 40), by which Ursus, a bishop, complained that in the parish of Nomentum, which pertained to his own diocese, Florentinus, the bishop of Tibur, had celebrated the divine mysteries without his knowledge.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a list of three libelli (pamphlets) that prompted letters from Pope Innocentius I, each introduced by a heading in the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"agens in rebus","severity":"info","text":"The phrase 'agens in rebus' denotes an imperial agent or official, likely a low-ranking administrator in the Bruttii region (southern Italy).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Bruttii (modern Calabria) and Apulia are regions in southern Italy; Nomentum (modern Mentana) and Tibur (Tivoli) are towns near Rome, indicating the geographical scope of Innocentius's correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The three libelli are known only through Innocentius's replies (Epist. 39 and 40), which survive in the papal letter collection; the pamphlets themselves are lost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates 'in presbyterio' as 'while in the presbyterate,' but the Latin could also mean 'in the presbytery' (the building or council); the intended sense is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in presbyterio' may mean 'in the presbyterate' (office) or 'in the presbytery' (physical location or council).","The identity of 'Maximilianus' and the exact nature of his role as 'agens in rebus' are not further specified in the source."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Postremo desiderantur Laurentii Seniensis episcopi ad Innocentium litterae, quibus Photini sectatores in territorio suo versari, et publice in quorumdam possessionibus sibi conventicula praeparare nuntiabat.\n\nPraeterea si pontificali libro habenda fides, Innocentius « constitutum fecit de omni Ecclesia, et de regulis monasteriorum, et de Judaeis et de Paganis. »\n\nEpistolae supposititiae. Inter tot sancti praesulis genuina scripta, etiam adulterinum ingenii sui partum immiscere, ac tanto nomini supponere nequaquam veritus est Isidorus Mercator. Sed supposititi im illam epistolam, quae Aurelio inscripta, in editione conciliorum erat, parenti suo in tomo sequenti reddemus. Hujus autem tomi appendix, si tomus patiatur, quatuor alias falsas, duas Innocentii ad Arcadium scribentis, et alias duas Arcadii ad Innocentium rescribentis nominibus insignitas repraesentabit.","english":"Finally, the letters of Laurentius of Siena to Innocentius are missing, in which he reported that followers of Photinus were active in his territory and were openly preparing conventicles for themselves on certain estates.\n\nMoreover, if the pontifical book is to be believed, Innocentius \"made a constitution concerning the whole Church, and concerning the rules of monasteries, and concerning Jews and Pagans.\"\n\nSpurious letters. Among so many genuine writings of the holy pontiff, Isidorus Mercator was by no means afraid to mix in a counterfeit offspring of his own genius and to attribute it to so great a name. But that spurious letter, which was inscribed to Aurelius in the edition of the councils, we will return to its parent in the following volume. The appendix of this volume, if the volume allows, will present four other false letters, distinguished by the names of two of Innocentius writing to Arcadius, and two others of Arcadius replying to Innocentius.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Laurentii Seniensis episcopi","severity":"info","text":"Laurentius of Siena is otherwise unattested in Innocentius's correspondence; his report on Photinians suggests ongoing doctrinal disputes in central Italy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Photini sectatores","severity":"info","text":"Photinus, fourth-century bishop of Sirmium, taught a form of adoptionist Christology; his followers were still active in the early fifth century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"constitutum fecit de omni Ecclesia","severity":"caution","text":"The reference to a 'pontifical book' is vague; no such constitution by Innocentius is extant, and the claim may derive from a later forgery or legendary source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Isidorus Mercator","severity":"info","text":"Isidorus Mercator, the pseudonymous compiler of the Pseudo-Isidorian Decretals (mid-9th century), forged letters attributed to early popes, including Innocentius I.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Epistolae supposititiae","severity":"info","text":"This section catalogues spurious letters, distinguishing them from genuine ones; the appendix promises four more forgeries involving Innocentius and Emperor Arcadius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"si tomus patiatur","severity":"caution","text":"The conditional 'if the volume allows' indicates uncertainty about the appendix's inclusion; the promised forgeries may not appear in all manuscript traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'pontifical book' is unclear; it may refer to the Liber Pontificalis or a lost canonical collection.","The letters of Laurentius of Siena are lost, so their content and authenticity cannot be verified."],"confidence":"high","notes":[]}]}