{"slug":"tmp948.tmp948.opp-lat1","id":"latin:ogl-pl:tmp948.tmp948.opp-lat1","title":"Concilium Romanum II (AD 0495)","title_source":"Concilium Romanum II (AD 0495)","author":"SS Gelasius I","genre":"canon-law","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:37:29Z","cost_usd":0.008309},"source":{"registry_id":"latin:ogl-pl:tmp948.tmp948.opp-lat1","work_id":"tmp948.tmp948.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/tmp948/tmp948/tmp948.tmp948.opp-lat1.xml"},"stats":{"passages":17,"english_words":3626,"coptic_letters":0,"source_letters":15475,"commentary_units":95,"commentary_kinds":9,"derived_notes":6,"ambiguities":31,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"tmp948.tmp948.opp-lat1","abstract":"The Second Roman Council (AD 495), convened under Pope Gelasius I, is a synod of the Roman church that addressed the aftermath of the Acacian schism. Its surviving acta record the absolution of Bishop Misenus, who had been excommunicated for his role in the schism. The text survives only in later canonical collections, with the earliest witnesses from the 6th–7th centuries, raising questions about possible interpolations. The decrees were later cited to support papal primacy and the Gelasian doctrine of the two powers, though the latter is more directly from Gelasius’ letters. The edition in ogl-pl is based on a single manuscript family and may not represent the earliest recoverable form.","historical_context":"The council is dated to AD 495 under Pope Gelasius I, based on pontifical lists and the mention of the consulship of Viator in the acta, though the precise year is debated. It took place in Rome, likely in the Lateran basilica, and was attended by bishops, presbyters, and lay dignitaries. The primary business was the absolution of Misenus, a bishop involved in the Acacian schism, reflecting Gelasius’ efforts to heal the rift with the Eastern Church after the Henoticon. The text survives only in later canonical collections, not in a contemporary manuscript; the earliest witnesses are from the 6th–7th centuries, raising questions about possible interpolations. The council’s decrees were cited in the Middle Ages to support papal primacy and the Gelasian doctrine of the two powers (sacerdotium and imperium), though the latter is more directly from Gelasius’ letters. The edition in ogl-pl is based on a single manuscript family; variants in other canonical collections (e.g., Collectio Dionysiana) are not collated here, so the text may not represent the earliest recoverable form.","significance":"The Second Roman Council is significant for its role in the Acacian schism and for later medieval arguments about papal authority and the relationship between spiritual and temporal power. Its decrees, though possibly interpolated, were foundational for the Gelasian doctrine of the two powers, which shaped Western political theology.","timeline":[{"date":"5th c.","event":"Acacian schism divides Eastern and Western churches over the Henoticon."},{"date":"AD 495 (disputed)","event":"Second Roman Council under Pope Gelasius I absolves Bishop Misenus."},{"date":"6th–7th c.","event":"Earliest surviving manuscript witnesses of the council’s acta appear in canonical collections."},{"date":"Middle Ages","event":"Council’s decrees cited to support papal primacy and the Gelasian doctrine of two powers."},{"date":"Modern era","event":"Text edited in ogl-pl based on a single manuscript family, without collation of all variants."}],"relations":[{"work":"Gelasius I, Letter to Emperor Anastasius (Duo sunt)","relation":"Expresses the Gelasian doctrine of two powers, often linked to this council.","key":"","label":null,"url":null},{"work":"Collectio Dionysiana","relation":"Canonical collection containing variant readings of the council’s acta.","key":"","label":null,"url":null},{"work":"Acacian Schism","relation":"Historical context for the council’s absolution of Misenus.","key":"","label":null,"url":null},{"work":"Concilium Romanum I (AD 487?)","relation":"Earlier Roman council under Pope Felix III, also dealing with the Acacian schism.","key":"","label":null,"url":null},{"work":"Henoticon","relation":"Imperial edict that triggered the schism, addressed indirectly by the council.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The precise year of the council is debated; the dating to AD 495 rests on pontifical lists and the consulship of Viator, but the acta do not specify the year.","The text survives only in later canonical collections (6th–7th c.), not in a contemporary manuscript, raising the possibility of interpolations.","The edition in ogl-pl is based on a single manuscript family; variants in other collections (e.g., Collectio Dionysiana) are not collated, so the text may not represent the earliest recoverable form.","The Gelasian doctrine of two powers is more directly from Gelasius’ letters than from this council’s decrees."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000541,"generated":"2026-11-15T06:37:29Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp948/tmp948/tmp948.tmp948.opp-lat1.xml"}],"checks":{"work":"tmp948.tmp948.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":17,"translated":17,"commentary_passages":17,"commentary_units":95,"english_words":3626,"source_letters":15396,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The council is dated to AD 495 under Pope Gelasius I. The dating rests on the pontifical lists and the mention of the consulship of Viator (or similar) in the acta, though the precise year is debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives only in later canonical collections, not in a contemporary manuscript. The earliest witnesses are from the 6th–7th centuries, raising questions about possible interpolations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The council’s decrees were cited in the Middle Ages to support papal primacy and the Gelasian doctrine of the two powers (sacerdotium and imperium), though the latter is more directly from Gelasius’ letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition in ogl-pl is based on a single manuscript family. Variants in other canonical collections (e.g., Collectio Dionysiana) are not collated here, so the text may not represent the earliest recoverable form.","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: canon-law in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 17 narrative."},{"kind":"caution","severity":"caution","text":"6 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":17},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"a CONCILIUM ROMANUM II I.\n\nQuo a Gelasio et episcopis Misenus absolvitur anno Domini III idus Maii.","english":"Second Roman Council I.\n\nIn which Misenus is absolved by Gelasius and the bishops in the year of the Lord on the third day before the Ides of May.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"a CONCILIUM ROMANUM II I.","severity":"info","text":"The heading 'a CONCILIUM ROMANUM II I.' marks the first item of the Second Roman Council. The 'a' may be a scribal numbering or a section marker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"anno Domini III idus Maii","severity":"info","text":"The date 'III idus Maii' corresponds to 13 May. The year is not specified in the Latin but is traditionally assigned to AD 495 based on the council's context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Misenus","severity":"info","text":"Misenus was a bishop involved in the Acacian schism. His absolution by Pope Gelasius I and the bishops here reflects the papal effort to heal the rift with the Eastern Church after the Henoticon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"absolvitur","severity":"info","text":"The verb 'absolvitur' (is absolved) indicates Misenus was formally released from excommunication or censure, a key act of reconciliation in this council.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The year is not given in the Latin text; the traditional date of AD 495 is inferred from the council's historical context.","The precise nature of Misenus's offense is not stated here, only that he was absolved."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Residente in synodo venerabili viro papa Gelasio una cum Bonifacio, Maximino, Epiphanio, Basilio, Vitati, Claro, Irenaeo, Decio, Asello, Euplo, Valentino, Martiniano, Basso, Benigno, Primitivo, Palladio, Uindemio, Constantio, Martyrio, Candido, Laurentio, Deodato, Mercurio, Stephano, Dulcitio, Fortunato, Paschasio, Sanctulo, Innocentio, Chrysogono, Colonico, Molensi, Maximiano, Valentino, Constantio, Gandentio, Felice, Vitaliano, Petro, Sereno, Aucupio, Timotheo, Stephano; Laurentio, et Probo episcopis, residentibus etiam Castino, Laurentio, Canusio, Eugenio, Januario, Martiano, Gordiano, Petro, Urbico, Paulino, Valente, Petro, Asterio, Smaragdo, Bonifacio, Maxentio, Epiphanio, Justino, Felice, Redempto, ProjectItio, Callisto, Joanne, Valentino, Sebastiano, Martino, Epiphanio, Andrea, Servodei, Apellionc, Petro, Servando, Agapito, Abundantio, Marcellino, Litorio, Laurentio, Agathone, Sebastiano, Valentino, Anastasio,Genesio, Dionysio, Epiphanio, Acontio, Paulino, Agapito, Adeodato, Benedicto, Dominico, Redempto, Severo, Juliano, Stephano, Crescentiano, Septimina, Cypriano, et Epiphanio presbyteris una cum Amandiano viro illustri, et Diogeniano viro spectabili; astantibus quoque diaconibus, Gelasius episcopus Ecclesiae catholicæ urbis Romae dixit: Meminit dilectio vestra superiore conventu oblatum nobis a Miseno libellum in conspectu vestro fuisse recitatum; hanc eumdem si","english":"Second Roman Council II. The venerable man Pope Gelasius was sitting in synod together with Boniface, Maximinus, Epiphanius, Basil, Vitalis, Clarus, Irenaeus, Decius, Asellus, Euplus, Valentinus, Martinianus, Bassus, Benignus, Primitivus, Palladius, Vindemius, Constantius, Martyrius, Candidus, Laurentius, Deodatus, Mercurius, Stephen, Dulcitius, Fortunatus, Paschasius, Sanctulus, Innocentius, Chrysogonus, Colonicus, Molensis, Maximianus, Valentinus, Constantius, Gandentius, Felix, Vitalianus, Peter, Serenus, Aucupius, Timothy, Stephen, Laurentius, and Probus, bishops; also sitting were Castinus, Laurentius, Canusius, Eugenius, Januarius, Martianus, Gordianus, Peter, Urbicus, Paulinus, Valens, Peter, Asterius, Smaragdus, Boniface, Maxentius, Epiphanius, Justinus, Felix, Redemptus, Projectitius, Callistus, John, Valentinus, Sebastian, Martin, Epiphanius, Andrew, Servusdei, Apellion, Peter, Servandus, Agapitus, Abundantius, Marcellinus, Litorius, Laurentius, Agatho, Sebastian, Valentinus, Anastasius, Genesius, Dionysius, Epiphanius, Acontius, Paulinus, Agapitus, Adeodatus, Benedict, Dominic, Redemptus, Severus, Julian, Stephen, Crescentianus, Septimina, Cyprian, and Epiphanius, presbyters, together with Amandianus, a vir illustris, and Diogenianus, a vir spectabilis; also standing by were deacons. Gelasius, bishop of the catholic church of the city of Rome, said: Your love remembers that in the previous assembly a libellus was offered to us by Misenus and was recited in your presence. This same libellus, if","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Residente in synodo venerabili viro papa Gelasio","severity":"info","text":"The opening formula 'Residente in synodo' establishes the conciliar setting and lists participants in hierarchical order: pope, bishops, presbyters, then lay dignitaries and deacons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"libellum","severity":"info","text":"'Libellum' (diminutive of 'liber') denotes a formal written petition or statement of defense, often submitted by a penitent or accused party in ecclesiastical proceedings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Miseno","severity":"info","text":"Misenus was a bishop who had been excommunicated for involvement in the Acacian schism; his 'libellus' sought reconciliation, and this council's proceedings concern his absolution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Meminit dilectio vestra","severity":"info","text":"'Dilectio vestra' ('your love') is a standard address to the assembled clergy, reflecting early medieval epistolary and conciliar courtesy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"superiore conventu","severity":"info","text":"'Superiore conventu' refers to the previous session of this same council (Passage 1), creating a narrative link between the two parts of the proceedings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"hanc eumdem si","severity":"caution","text":"The Latin text breaks off mid-sentence with 'hanc eumdem si', indicating a lacuna or incomplete transmission; the English draft supplies the intended continuation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of presbyters includes several duplicate names (e.g., two Valentini, two Stephani), which may reflect scribal error or distinct individuals; the text does not clarify.","The phrase 'hanc eumdem si' is grammatically incomplete; the intended object of 'si' (likely 'libellum') is implied but not stated."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"placet dilectioni vestræ, denuo recensendum, ut acta nostra contineant. Et quia aliud se quoque petitorium præ manibus habere profitetur, quid etiam in hoc contineatur, possimus agnoscere. Et adjecit: Miseni libellus denuo recitetur. Anastasius. diaconus recitavit: Datum a famulo vestro Miseno die octavo iduum Martiarum, Vialore V. C. consule. Quantum ad meae pertinet infelicitatis abruptum, crrori meo qualibet ratione contracto definio non esse parcendum: quoniam hoc ipso poena carere non debco, quod merui ad causam pœnalem, quæcunque foret, perduci.\n\nQuantum vero pertinet [al. respicit ad remcdiale subsidium. duo sunt quae me ad hoc suppliciter implorandum venire constringunt; ne vel ego desperatione magis perpetuis cruciatibus sim dignus addici, Judae praevaricatoris eXemplo: et quia tanta est ineffabilis illa clementia, quæ apostolica potestate universum facinus possitabsolvere. Hanc igitur solam in meo negotio, papa venerabilis, vocem miscrandus effundo. Parce prostrato, porrigemanum jacenti. Nullis ignorantiae excusationibus nitor, nullas decipulas circumventionis obtendo, nec in quemquam calamitalis meae sludeo transferre discrimen; quia alios incusare non debeo, qui poscam clementer absolvi; quia licet mihi pro mea defensione nihil afferam, non ambigam tamen hæc omnia tuo judicio esse tractauda.","english":"It pleases your love that it be reviewed anew, so that our acts may contain it. And because he declares that he also has another petition in hand, we may be able to know what is contained in this as well. And he added: Let the libellus of Misenus be recited again. Anastasius the deacon recited: Given by your servant Misenus on the eighth day before the Ides of March, under the consulship of Viator, vir clarissimus. As far as concerns the precipice of my misfortune, I determine that my error, contracted by whatever reason, is not to be spared: since for this very reason I ought not to lack punishment, because I deserved to be brought to a penal cause, whatever it might be.\n\nAs far as concerns remedial assistance, there are two things which compel me to come imploringly to this: lest I, by despair, be deemed worthy to be consigned to perpetual torments, after the example of the prevaricator Judas; and because that ineffable mercy is so great, which by apostolic power can absolve every crime. Therefore, venerable pope, in my case I, a wretched man, pour forth this one cry: Spare the prostrate, reach out your hand to the fallen. I rely on no excuses of ignorance, I put forward no snares of circumvention, nor do I seek to transfer the peril of my calamity to anyone; because I ought not to accuse others, I who seek to be mercifully absolved; for although I bring nothing in my own defense, I do not doubt that all these things are to be handled by your judgment.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"placet dilectioni vestræ, denuo recensendum","severity":"info","text":"This phrase marks a procedural motion within the synodal record, indicating that the acts are to be reviewed and that a new petition is to be read aloud.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"libellus","severity":"info","text":"Libellus here refers to a formal written petition or statement, often used in ecclesiastical courts for confession or appeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judae praevaricatoris exemplo","severity":"info","text":"The reference to Judas as a 'prevaricator' (betrayer) evokes the New Testament figure, used here as a warning against despair leading to eternal punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Quantum vero pertinet ad remcdiale subsidium","severity":"info","text":"The text shifts from Misenus's acknowledgment of guilt to a plea for mercy, emphasizing the pope's apostolic power to absolve all crimes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Parce prostrato, porrige manum jacenti","severity":"info","text":"This rhetorical plea echoes traditional Roman and Christian formulas of supplication, later influential in medieval penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"crrori meo qualibet ratione contracto","severity":"caution","text":"The Latin text has a typographical error: 'crrori' should likely be 'errori'. The sense is clear: Misenus admits his error, however contracted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise nature of Misenus's error is not specified; it may relate to schism or disobedience. The reading assumes a general admission of fault."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"Tantum quæso, ut superno Numini obsequentes, quod pronuntiat per prophetam: Nolo mortem morientis, donec revertatur et vivat (Ezech. XXXIII), vos potius cuncta quæ in persona mea gesta sunt benigua consideratione librantes [al. deliberantes], viaticum seni ægritudine et continua maceratione consumpto, ne sine ecclesiastica communione rapiar, non negclis ex alterius casu experimentum meæ formidinis intuens: qui auxilium, etiam vobis conferre volentibus. non potuit indipisci. Et me per imperitiam hac clade potius implicatum hoc ipso dignanter ostendite quod ad receptionis Ecclesiae superstes gratiam valui pervenire.\n\nQno lecto, Gelasius episcopus dixit: Petitorium gesta retinebunt. Et adjecit: Ipse nunc Misenus adveniat, et petitorium quod obtulit, ipso præsente, rcciletur. Cumque ingressus fuisset Misenus, prostratus in terram aliud petitorium obtulit, et rogavit ut susciperetur. Cumque susceptum fuisset, Gelasius episcopus dixit: Utraque petitoria quae protulit, ipso quoque præsente, legantur. Iterum Anastasius diaconus recitavit. Datum a famulo vestro Miseno, VIII idus Martias, Flavio Viatore viro clarissimo consule.","english":"Only I ask that, obedient to the supreme Divinity, which pronounces through the prophet: \"I do not wish the death of the dying man, until he returns and lives\" (Ezekiel 33), you rather, weighing with kindly consideration all that has been done in my person, grant the viaticum to an old man consumed by illness and continuous wasting, so that I may not be snatched away without ecclesiastical communion, not neglecting, from another's case, the test of my own fear: he who, even with you willing to confer aid, could not obtain it. And show me, entangled in this disaster through inexperience, that I have been able, by your grace, to reach the reception of the Church while still alive.\n\nWhen this was read, Bishop Gelasius said: The petitions will be retained in the acts. And he added: Now let Misenus himself come, and the petition which he offered shall be read in his presence. When Misenus had entered, prostrate on the ground, he offered another petition and asked that it be received. When it had been received, Bishop Gelasius said: Let both petitions which he has produced be read, also in his presence. Deacon Anastasius read again. Given by your servant Misenus, on the 8th day before the Ides of March, under the consulship of Flavius Viator, vir clarissimus.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. XXXIII","severity":"info","text":"The quotation 'Nolo mortem morientis, donec revertatur et vivat' is not from Ezekiel 33 in the Vulgate; it may be a loose citation or a conflation. The phrase echoes themes of repentance and restoration, possibly from Ezekiel 18 or 33, but the exact wording is unattested.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"viaticum","severity":"info","text":"Viaticum here refers to the Eucharist given to the dying as provision for the journey to the afterlife, a standard term in late antique Latin Christianity for last rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Misenus","severity":"info","text":"Misenus was a bishop deposed in 495 for involvement in the Acacian schism; his petitions for readmission to communion are the subject of this conciliar session. The 'libellus' (petition) was a formal document of submission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Petitorium gesta retinebunt","severity":"info","text":"This phrase marks a procedural step: the petitions are to be entered into the official record (gesta) of the council, a standard practice in Roman conciliar proceedings to ensure legal validity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"VIII idus Martias, Flavio Viatore viro clarissimo consule","severity":"info","text":"The date corresponds to 8 March 495, under the consulship of Flavius Viator. This consular dating is typical for Roman legal and conciliar documents of the period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non negclis","severity":"caution","text":"The Latin 'non negclis' is likely a scribal error for 'non negligatis' (do not neglect). The English draft translates it as 'not neglecting', but the intended sense is a plea: 'do not neglect to grant the viaticum'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture quotation is not verbatim from Ezekiel 33 in the Vulgate; its source is uncertain.","The phrase 'non negclis' is corrupt; the intended reading is probably 'non negligatis'."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"Quantum ad meæ perlinet infelicitatis abruptum [al. obtulum], errori meo qualibet ratione contracto definio non esse parcendum: quoniam hoc ipso pœna carere non debeo, quoniam merui ad pœnalem causam quacunque sorte perduci. Quantum vero respicit ad remediale subsidium, duo sunt quæ me ad hoc suppliciter implorandum venire constringunt: ne vel ego desperatione magis perpetuis cruciatibus sim dignus addici Judæ praevaricatoris exemplo; et cætera quae superius continentur. Item aliud petitorium recitat. Datum a famulo vestro Miseno sub die tertio [al. quarto] idus Martias, Flavio viatore viro clarissimo consule.","english":"As far as pertains to the precipice of my unhappiness [or: the offering of my unhappiness], I determine that my error, contracted by whatever reasoning, is not to be spared: since for this very reason I ought not to be without punishment, because I have deserved to be brought to a penal cause by whatever lot. But as far as regards remedial assistance, there are two things that compel me to come to implore this suppliantly: that I not, by despair, be the more worthy to be consigned to perpetual torments, after the example of the traitor Judas; and the other things that are contained above. Likewise, he recites another petition. Given by your servant Misenus on the third [or: fourth] day before the Ides of March, in the consulship of Flavius Viator, vir clarissimus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"abruptum [al. obtulum]","severity":"info","text":"The Latin text notes a variant reading: abruptum (precipice) or obtulum (offering). The choice affects the sense of the speaker's self-description.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judae praevaricatoris exemplo","severity":"info","text":"The reference to the traitor Judas (Judas Iscariot) as a warning against despair echoes a common patristic trope, but no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item aliud petitorium recitat","severity":"info","text":"This phrase marks a transition: the speaker concludes one petition and introduces another, indicating the composite nature of the document.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"sub die tertio [al. quarto] idus Martias","severity":"info","text":"The date is given as the third or fourth day before the Ides of March (13 or 14 March) in the consulship of Flavius Viator, corresponding to AD 495.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Datum a famulo vestro Miseno","severity":"info","text":"The subscription indicates the document was issued by Misenus, a servant (famulus) of the addressee, suggesting a formal chancery procedure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et cætera quae superius continentur","severity":"caution","text":"This phrase signals that the text is an excerpt; the full petition would have included additional content not preserved here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The variant readings abruptum/obtulum and tertio/quarto leave the precise wording and date uncertain.","The phrase 'et cætera quae superius continentur' indicates the passage is incomplete."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"Oblato primitus petitorio meo, nihil aliud suppliciter exoravi quam ut misericordia mihi sedis apostolicæ non in perpetuum negaretur: cujusmihi spem quoniam pro immensa Dei pietate, qua regitur, relucere jam sentio, magis magisque consentiam meam contagiis perfidorum, quæ infeliciter potius quam studio, circumventus incideram, liberam purgatamque esse pronuntians, toto cordc atque ore protestor sub divina contemplationis intuitu, me omnes quidem hæreses et quidquid inimicum est catholicæ et apostolicae fidei, communionisque sincerae, prona mente refutare, tum praecipue Eulychianam hæresim cum suo scilicet auctore Eutychete et ejus sectatore Dioscoro, vel successoribus ejus atque communicatoribus Timotheo..Iuro, Petro Alexandrino, Acacio Constantinopolitano, Petro Anliocheno, cunctisque eorum complicibus et communicatoribus respuere, damnare, et anathematizare perpetuo, omnesque istos et hujusmodi horribiliter exsecrari, nec unquam me cum talibus ullum quolibet modo profiteor habiturum esse consortium, sed ab his omnibus futurum prorsus alienum. Quorum pravitatem licet nunquam voluntate receperim, tamen me quia calamitatis impulsu minus cautus videor incidisse, sub conspectu Dei et beati Petri apostoli ejusque vicarii, ac totius Ecclesiae, mea (sicut dixi) professione [al.","english":"Having first presented my petition, I humbly begged for nothing else than that the mercy of the apostolic see should not be denied me forever. Since I now feel that hope of this shines forth for me, on account of the immense mercy of God by which it is governed, I declare more and more that I consent that my association with the contagions of the faithless, into which I had unhappily rather than deliberately fallen, having been ensnared, is now free and purified. With my whole heart and voice I protest, under the gaze of divine contemplation, that I reject with a willing mind all heresies and whatever is hostile to the catholic and apostolic faith and to sincere communion, and especially the Eutychian heresy with its author Eutyches and his follower Dioscorus, or his successors and communicants Timothy, Iuro, Peter of Alexandria, Acacius of Constantinople, Peter of Antioch, and all their accomplices and communicants; I reject, condemn, and perpetually anathematize them, and I horribly execrate all these and those like them, and I profess that I will never have any association with such persons in any way whatsoever, but will be entirely separate from all of them. Although I never received their depravity by will, yet because I seem to have fallen into it, less cautious by reason of calamity, under the sight of God and of the blessed apostle Peter and his vicar, and of the whole Church, by my profession (as I have said) [I declare].","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Oblato primitus petitorio meo","severity":"info","text":"The phrase 'Oblato primitus petitorio meo' indicates a formal petition (libellus) presented to the apostolic see, a standard procedural step in ancient ecclesiastical reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Eulychianam hæresim","severity":"info","text":"The Eutychian heresy, named after Eutyches, asserted that Christ's human nature was absorbed into his divine nature, condemned at the Council of Chalcedon (451). The list of anathematized figures reflects post-Chalcedonian ecclesiastical conflicts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tum praecipue Eulychianam hæresim ... respuere, damnare, et anathematizare perpetuo","severity":"info","text":"This passage forms a formal anathema, a standard liturgical and legal formula in late antique church councils, listing specific heretics and their followers for condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Acacio Constantinopolitano","severity":"info","text":"Acacius of Constantinople (d. 489) was a key figure in the Acacian schism between Rome and Constantinople; his inclusion here reflects the ongoing condemnation by Pope Gelasius I, whose decretals shaped later canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"mea (sicut dixi) professione [al.","severity":"caution","text":"The text breaks off with '[al.' indicating a manuscript variant or lacuna; the English draft supplies '[I declare]' but the Latin is incomplete, leaving the precise conclusion uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'al.' likely signals an alternative reading or continuation in the manuscript tradition; the exact ending of the profession is not preserved in this source."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"confessione] voceque condemno, detestor, exhorreo, in sola me fidccommunioneque catholica et apostolica semper duraturum esse confirmans. Cui petitioni meæ manu mea subscripsi die tertio iduum Martiarum, Viatore viro clarisssimo consule. Haec vestrae beatitudini in conventu venerandorum [al. addit episco. porum] credidi meis manibus offerenda. Et alia manu: Ego Misenus huic petitioni meae et a me oblatæ subscripsi, dio et consule suprascripto.\n\nCelasius episcopus dixit: Quæ lecta sunt transcribantur. Et adjecit: Quid videtur fraternitnti vestrae statuendum, vestri quoque consilii parlicipatione desideramus agnoscere. Levaverunt se omnes episcopi et presbyteri, rogantes et dicentes: Exaudi Christe: Gelasio vita: dictum vicies. Quod vobis Deus dedit in potestate, praestate; dictum duodecics. Hoc fac quod facit domnus Petrus; dictum decies. Ut indulgeas, rogamus: dictum novies.","english":"confession] and voice I condemn, detest, and abhor, affirming that I will always remain in the sole faith and communion of the Catholic and Apostolic Church. To this petition of mine I subscribed with my own hand on the third day before the Ides of March, in the consulship of Viator, a man of clarissimus rank. These things I have entrusted to be offered by my hands to your blessedness in the assembly of the venerable [bishops]. And in another hand: I, Misenus, have subscribed to this petition of mine, offered by me, on the day and consulship written above.\n\nBishop Gelasius said: Let what has been read be transcribed. And he added: What seems to your fraternity to be determined, we desire to learn also with the participation of your counsel. All the bishops and priests rose up, begging and saying: Hear, O Christ: Life to Gelasius!—said twenty times. What God has given you in power, grant—said twelve times. Do what the Lord Peter does—said ten times. That you may grant indulgence, we beg—said nine times.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"confessione] voceque","severity":"info","text":"The bracketed reading 'confessione] voceque' indicates a textual variant; the editor signals that 'confessione' (confession) is replaced by 'voceque' (and voice) in some witnesses, altering the sense from a confession to a verbal declaration.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"Viatore viro clarisssimo consule","severity":"info","text":"Viator, a 'vir clarissimus' (man of clarissimus rank), was consul in 495, providing a precise date: 13 March 495 (third day before the Ides of March). This consular dating is typical of late antique Roman documents.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alia manu","severity":"info","text":"The phrase 'Et alia manu' (And in another hand) marks a shift in scribal hand, indicating that Misenus's subscription was added personally, authenticating the document as an autograph.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Misenus","severity":"info","text":"Misenus was a bishop who had been excommunicated for supporting the Acacian schism; his petition here represents a formal return to communion with Rome, a key moment in the resolution of the schism under Gelasius I.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Exaudi Christe: Gelasio vita","severity":"info","text":"The acclamations 'Exaudi Christe: Gelasio vita' (Hear, O Christ: Life to Gelasius) and similar responses reflect late antique liturgical and conciliar practice, where acclamations were used to express collective approval, often recorded with counts.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quod vobis Deus dedit in potestate, praestate","severity":"caution","text":"The phrase 'What God has given you in power, grant' is ambiguous: it may refer to granting indulgence (indulgentia) or to exercising papal authority; the context of Misenus's plea suggests the former, but the acclamation's wording is deliberately open.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The bracketed '[al. addit episco. porum]' indicates a variant addition of 'episcoporum' (of bishops) in some manuscripts, but the base text omits it; the reading here follows the shorter form.","The acclamation counts (vicies, duodecies, decies, novies) are recorded as heard, but their exact number may be symbolic or approximate."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"Cum denuo ssent, Gelasius episcopus dixit: Sedes apostolica quidcm, quæ Christo Domino delcgante totius Ecclesiæ retinet principatum, pro dispensatione curaquc generali, quam vel pro fide catholica, vel pro paternis canonibus regulisque majorum necessaria semper circumspectionc dependet, Miscnum atque Vitalem, quos contra Eutychianæ pestilentiae sectatores, vel contra eos qui talium se communione polluerant, suæ potestatis legatione suffultos ad Oricntem dudum sub sanctae memoriæ decessorc mco praesulc stinarat, quod apostolica præcepta declinantes quolibet modo in eorum adversum quos missi fuerant consortia recidissent, gestis synodalibus rerum discussione patefacta, communione pariter et honore merito jureque submovit.\n\nQuibus tamen misericordiæ locum memor supernae pietatis pro suo moderamine reservavit: et dum conditionem posuit ultionis, spem noluit propitiationis abscindi: sicque suam sententiam temperavit, ut istorum veniam cum illorum mallet salute provenire, quorum fuerant participatione decepti: ac potius praeberent eis, quos suo firmaverant in pravitate consensu, et salubrem correctionis metum, ct emendationis imitandæ consortium. Denique sic ipsa animadversionis verba librata sunt, ut se illi et cum istis perculsos adverterent, et ex eorum conditione non diffiderent posse salvari.","english":"When they had come in again, Bishop Gelasius said: The Apostolic See, which by the delegation of Christ the Lord holds the primacy of the whole Church, for the general dispensation and care which it always exercises with necessary circumspection, both for the Catholic faith and for the paternal canons and rules of the elders, had long since sent Misenus and Vitalis, supported by the legation of its authority, to the East under my predecessor of holy memory, against the followers of the Eutychian pestilence, or against those who had polluted themselves with the communion of such persons; but because they, in any way declining the apostolic commands, had fallen back into the associations of those against whom they had been sent, the matter having been revealed by the discussion of the synodal acts, it removed them from both communion and honor, deservedly and by right.\n\nYet the memory of the supreme piety, in its moderation, reserved for them a place of mercy; and while it imposed a condition of punishment, it did not wish to cut off the hope of propitiation; and it tempered its sentence in such a way that the pardon of these men might rather come with the salvation of those by whose participation they had been deceived; and that they might rather offer to those whom they had confirmed in their depravity by their consent both a salutary fear of correction and a fellowship of imitable amendment. Finally, the very words of the penalty were so balanced that those men would perceive themselves to be stricken along with these, and yet from their condition would not despair of being able to be saved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Sedes apostolica","severity":"info","text":"The phrase 'Sedes apostolica' (Apostolic See) here refers to the bishop of Rome, Gelasius I, asserting papal primacy. It is a standard self-designation in late antique papal documents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eutychianæ pestilentiae","severity":"info","text":"The 'Eutychian pestilence' refers to the monophysite heresy of Eutyches (c. 378–454), condemned at Chalcedon (451). Gelasius here invokes the memory of his predecessor (likely Felix III) who had sent legates to the East to combat this heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Miscnum atque Vitalem","severity":"info","text":"Misenus and Vitalis were papal legates sent to Constantinople under Pope Felix III (483–492). They were excommunicated for communing with Acacius of Constantinople, a supporter of the Henotikon. Gelasius here justifies their removal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Cum denuo ssent","severity":"info","text":"The passage begins with a narrative cue ('Cum denuo ssent' – 'When they had come in again'), indicating a resumption of the synodal proceedings. This frames Gelasius’s speech as a formal address within the conciliar record.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"conditionem posuit ultionis","severity":"info","text":"Gelasius describes a conditional penalty: the excommunicated legates could be restored if those they misled were saved. This reflects a pastoral concern for reconciliation, balancing justice with mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gestis synodalibus","severity":"info","text":"The reference to 'gestis synodalibus' (synodal acts) shows that Gelasius grounds his authority in conciliar procedure. This passage was later cited in medieval canon law collections to support papal jurisdiction over legates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Cum denuo ssent' is textually uncertain; 'ssent' may be a scribal abbreviation for 'essent' or 'venissent'. The reading 'they had come in again' is adopted based on context.","The identity of 'memor supernae pietatis' is ambiguous: it may refer to God or to the deceased pope (Felix III). The translation opts for a divine reference, but a papal reference is possible."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"In quo utique et his non est in totum via praeclusa remeandi; et illis, si mallent, per istos est oblata correctio, studiumque porrectum, quo possint meliore conatu præteritos compensare prolapsus, si tavorem, quem prævaricatoribus facili voluntate detulerunt in reformationem catholicorum potius converterent sacerdotum.\n\nDictum est enim, tandiu istos fore suspensos, donec auctore Deo, et adnisu catholicorum principum, vel populi Christiani, Alexandrina catholicum sacerdotem recepisset Ecclesia. Gratulandum scilicet crederemur, nullo modo Graecos non posse renuere quod viderent ab apostolica sede fuisse damnatum, facileque eos posse de istorum supplicio commoveri, ut nossent quid vitarent, et quid consequenter ambirent, ac velle putarent resipiscendo magis sentire cum rectis, quam jugiter errare cum perfidis. Exspectatumque diu est, ut his rationibus incitati contagia nefanda deponerent, una cum apostolica sede consentiendo, sicut de eorum speratum fuerat voluntate; nitentesque catholicis sacerdotibus revocandi studium potius commodarent: quo ipsi ad orthodoxam recurrerent unitatem; et istis qui illorum participes erroris exstiterant, ministrarent præstitutæ receptionis effectum.","english":"In this, of course, the way of returning is not entirely closed to them; and for those, if they should prefer, correction has been offered through these, and effort has been extended by which they might compensate for past lapses with better endeavor, if they would turn the favor which they readily granted to the transgressors, into the reformation of Catholic priests.\n\nFor it was said that these would be suspended until, with God as author and with the support of Catholic princes or the Christian people, the Church of Alexandria had received a Catholic priest. We would, of course, be thought to rejoice that the Greeks could in no way deny what they saw had been condemned by the Apostolic See, and that they could easily be moved by the punishment of these, so that they might know what to avoid and what consequently to strive for, and might think it desirable, by repenting, to side more with the righteous than to err perpetually with the faithless. And it was long awaited that, spurred by these arguments, they would lay aside the abominable contagions, consenting together with the Apostolic See, as had been hoped from their will; and that, striving, they would rather lend the effort of recalling Catholic priests: so that they themselves might return to orthodox unity, and these who had been participants in their error might provide the effect of the promised reception.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"in quo utique et his non est in totum via praeclusa remeandi","severity":"info","text":"Gelasius clarifies that the suspension of Misenus and Vitalis is not irrevocable, leaving open a path to return if they reform.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"prævaricatoribus","severity":"info","text":"The term 'prævaricatoribus' (transgressors) here refers to those who have violated ecclesiastical discipline, likely the Acacian schismatics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Alexandrina catholicum sacerdotem recepisset Ecclesia","severity":"info","text":"The reference to Alexandria receiving a Catholic priest alludes to the aftermath of the Acacian schism, where the see of Alexandria was contested between Chalcedonian and Miaphysite claimants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dictum est enim","severity":"info","text":"This phrase introduces a recapitulation of the earlier decree of suspension, linking the narrative to the council's previous decision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ab apostolica sede fuisse damnatum","severity":"info","text":"Gelasius asserts the authority of the Apostolic See to condemn, a claim that would be cited in later medieval debates on papal primacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tavorem","severity":"caution","text":"The Latin 'tavorem' is likely a scribal error for 'favorem' (favor), as the context requires; the English draft correctly reads 'favor'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'istos' and 'istis' (these) is ambiguous: they may refer to Misenus and Vitalis or to the Greek bishops; the reading takes them as the suspended legates.","The phrase 'præstitutæ receptionis effectum' is ambiguous: it could mean the effect of the promised reception (of the Catholic priest) or the reception of the suspended legates; the reading follows the former."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Nec qua fieri potuit occasione cessatum est, quo competenter admoniti et sufficienter instructi, pariter pericula vitanda cognoscerent, ac patere sibi januam, si sinceris mentibus hanc petiissent, apostolicæ communionis adverterent.\n\nSed quia eo perventum est, ut horlamentis quoque medicinalibus, dum etiam quæ referrent contraria non haberent, differrent tamen hactenus adhibere consensum; illorum quidem difficultatibus palernum quemdam debemus pii doloris affectum, deprecantea omnipotentiam Dei nostri, quae sola quamvis devias in veritatis viam potest convertere voluntates, ut eisdem suæ propitiationis operatione mirabili spiritum resipiscentiae et efficaciam correctionis dignanter infundat. Quæ donec (sicut de ejus virtute confidimus) divina placatione proveniant, hunc interim qui supplicat desiderabiliter expetentem nullatenus perire patiamur: ut cujus non sunt Orientales dejectione perterriti, ne in errore persisterent, saltem curatione provocentur, ut redeant ad salutem; praecipue cum dispositionis sedis apostolicæ clementiam tenor comitetur ipse dictorum, neque prolata sibi repugnare constitutio judicetur.","english":"Nor was there any cessation on the occasion when it could have been done, so that, duly admonished and sufficiently instructed, they might equally recognize the dangers to be avoided, and understand that the door of apostolic communion lay open to them, if they had sought it with sincere minds.\n\nBut because matters have reached such a point that, even with medicinal exhortations, while they had nothing contrary to bring forward, they have nevertheless so far delayed giving their consent; we owe to their difficulties a certain paternal affection of pious grief, beseeching the omnipotence of our God, which alone, however wayward, can convert wills into the path of truth, that He may deign to pour into them, by the wondrous operation of His mercy, the spirit of repentance and the efficacy of correction. Until these things come about (as we trust in His power) through divine appeasement, let us not allow this suppliant, who earnestly seeks, to perish in the meantime: so that those whom the Orientals have not terrified into abandoning error by their downfall may at least be provoked to return to health by healing; especially since the tenor of the pronouncements themselves accompanies the clemency of the apostolic see’s disposition, and the constitution set forth is not judged to be at variance with itself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Nec qua fieri potuit occasione cessatum est","severity":"info","text":"The Latin phrase is concessive: 'Nor was there any cessation on the occasion when it could have been done.' It underscores the persistent efforts of the apostolic see to admonish and instruct the dissenting parties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"horlamentis","severity":"caution","text":"The reading 'horlamentis' is likely a scribal error for 'hortamentis' (exhortations). The English draft translates it as 'exhortations,' which aligns with the context of medicinal advice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Orientales dejectione","severity":"info","text":"The 'Orientals' likely refer to Eastern bishops or churches involved in the Acacian schism (484–519). Their 'downfall' (dejectione) may allude to the excommunication of Acacius of Constantinople by Pope Felix III.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed quia eo perventum est","severity":"info","text":"This phrase marks a rhetorical shift from the previous passage's offer of reconciliation to the current impasse, where the dissenting parties have delayed consent despite having no counterarguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"dispositionis sedis apostolicæ clementiam","severity":"info","text":"This phrase reflects Gelasius I's emphasis on the clemency of the apostolic see, a theme later influential in medieval papal claims to authority and mercy in disciplinary matters.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'suppliant' (supplicat) is unclear; it may refer to a specific individual seeking readmission to communion or a generic figure representing those willing to return.","The phrase 'neque prolata sibi repugnare constitutio judicetur' is ambiguous: it could mean the constitution does not contradict itself, or that it does not contradict the clemency of the apostolic see."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Definitum quippe est (ut superius jam praedictum est) eos de quibus agimus eatenus debere suspendi, donec auctore Deo, et praefatis adnitentibus, Alexandrina catholicum receperit Ecclesia sacerdotem: non abrupte et sine cxceptione propositum est, sed ea ratione depromptum est, qua non sive illis adnitentibus, sive non adnitentibus, indifferenter videretur infixa sententia: ideoque sub quo tenore librata conditio est, eodem non existente, necessitatem suae professionis absolvit. Quod enim cum adnisu praedictorum pronuntiatum est esse faciendum, hoc eodem non succedente non fieri posse, manifestum est. Sed cum eorum etiam faciendum memoratur adnisu, satis evidenter ostensum est, quod sine hoc non posset impleri. Licet ergo illi, quorum deesse probatur adnisus, de sua sint obstinatione miserandi, tamen quia deest, sicut sine eo erici non potest quod cum eodem effici posse praesumptum est; ita desistentibus causis, per quas bic articulus veniret ad terminum, insolubiliter non retinet obligatum","english":"It is certainly determined (as has already been stated above) that those of whom we treat ought to be suspended until, with God’s help and the assistance of the aforementioned persons, the Alexandrian Church receives a Catholic priest: it was not set forth abruptly and without exception, but was brought forth on that reasoning whereby, without their assistance or without their non-assistance, the sentence would seem indifferently fixed: and therefore under the tenor by which the condition was balanced, when that tenor does not exist, it absolves the necessity of their profession. For what was pronounced to be done with the assistance of the aforementioned persons, it is manifest that, when this same assistance does not follow, it cannot be done. But when it is also recorded that it is to be done with their assistance, it is sufficiently clearly shown that without this it could not be fulfilled. Therefore, although those whose assistance is proven to be lacking are to be pitied for their obstinacy, yet because it is lacking, just as without it what was presumed could be accomplished with it cannot be brought about, so, with the causes ceasing through which this article would come to its term, it does not hold the obligated party insolubly bound.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"adnitentibus","severity":"info","text":"The term 'adnitentibus' (from 'adnitor') means 'those who assist' or 'supporters'. In this context, it refers to the persons whose cooperation is required for the Alexandrian Church to receive a Catholic priest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"non abrupte et sine exceptione propositum est","severity":"info","text":"Gelasius emphasizes that the suspension was not imposed 'abruptly and without exception', but with a conditional clause. This reflects a careful canonical reasoning about the binding force of a conditional sentence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Definitum quippe est...","severity":"info","text":"This passage is a logical elaboration of the earlier decree (superius iam praedictum est). It explains the conditional nature of the suspension and the circumstances under which it ceases to bind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Alexandrina catholicum receperit Ecclesia sacerdotem","severity":"info","text":"The reference to the Alexandrian Church receiving a Catholic priest points to the Acacian schism (484–519), during which the see of Alexandria was held by a Miaphysite patriarch, and Rome sought restoration of a Chalcedonian bishop.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"insolubiliter non retinet obligatum","severity":"info","text":"The principle that a conditional obligation dissolves when the condition cannot be fulfilled was later influential in canon law, particularly in discussions of conditional decrees and the binding force of papal rulings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'aforementioned persons' (praefatis adnitentibus) is not specified in this passage; they are likely the bishops or legates involved in the earlier negotiations."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Quapropter lata sententia non existentibus per quæ possit usque ad sui exitum deputatam tenere mensuram, his consulendi, et his qui arctati tenebantur, tribuet libertatem. Et apostolica quidem sedes (ut sæpe repetendum est) æstimans Orientales nullo modo non posse respuere quod sedes apostolica refutasset, eosque saluti propriae et apostolicæ communioni nullius præferre posse personam, hæc de eorum mentibus melius æstimarat. Sed quod iterum non tacendum est, dolenda pernicies non velut improvidam bene de Orientalibus sentientem potest opinionem magis apostolicae sedis arguere, quam suae pervicaciæ potius deputare, quod oblatum sibi tramitem propriae redintegrationis secuta non fuerit: nec ideo tamen aliis debet medicinalem desiderantibus impedire per suam pervicaciam facultatem. Tunc enim dicta sunt de Graecorum consensione fidenter, quia et simul beati Petri societatem quibuslibet videbantur praeponere posse personis, et qui exstiterunt ante catholici, aestimabantur consensuri facile veritati, atque ideo cujuslibet hominis affectum in desideriis apostolicae communionis non posse praeponere?","english":"Therefore, since the sentence has been passed, and there exist no means by which it can maintain its appointed measure until its end, it is necessary to provide for these persons and to grant freedom to those who were held in constraint. And indeed the Apostolic See (as must often be repeated), judging that the Easterners could in no way reject what the Apostolic See had refuted, and that they could prefer no person to their own salvation and to apostolic communion, had thought better of their intentions. But—what must not be passed over in silence—the lamentable ruin does not so much accuse the Apostolic See of an improvident opinion, well disposed toward the Easterners, as it ought to attribute to their own obstinacy the fact that they did not follow the path of their own restoration offered to them. Nor, however, should their obstinacy impede the medicinal opportunity for others who desire it. For those things were said confidently about the agreement of the Greeks because they seemed to prefer the fellowship of blessed Peter to any persons whatsoever, and because those who had previously been Catholics were thought likely to agree readily with the truth; and therefore, could any man’s affection be preferred to the desires for apostolic communion?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"lata sententia","severity":"info","text":"The phrase 'lata sententia' refers to a judicial sentence already pronounced, here likely the suspension of certain persons from communion pending the restoration of a Catholic bishop in Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"apostolica sedes","severity":"info","text":"'Apostolica sedes' is the standard Latin term for the Apostolic See, i.e., the bishop of Rome, here Gelasius I, asserting the authority of Rome over the Eastern churches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Graecorum consensione","severity":"info","text":"The reference to 'Graecorum consensione' (agreement of the Greeks) reflects the Acacian schism (484–519), where Eastern bishops, including Acacius of Constantinople, resisted Roman authority after the Henoticon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quapropter ... Et ... Sed ... Tunc","severity":"info","text":"The passage follows a concessive-argumentative structure: a conclusion (Quapropter), a restatement of Roman judgment (Et), a rebuttal of Eastern obstinacy (Sed), and a retrospective justification (Tunc).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"medicinalem ... facultatem","severity":"info","text":"The metaphor of 'medicinal opportunity' (medicinalem facultatem) echoes canonical language about penance and restoration, later influential in medieval canon law on readmission of heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non existentibus per quæ possit ... tenere mensuram","severity":"caution","text":"The Latin syntax is compressed and ambiguous: 'non existentibus per quæ possit' may mean 'since there are no means by which it can' or 'since those by whom it could' are absent; the translation adopts the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non existentibus per quæ possit' is syntactically ambiguous: it could refer to absent persons or absent means; the translation takes it as 'no means'.","The referent of 'his consulendi' is unclear: it may mean 'to provide for these persons' (the Easterners) or 'to consult these persons'."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"quae cum nondum susceperint per quas hic ordo decurreret voluntates, id quod per eas fieri posse praesumptum est, cernitur absolutum; quoniam cum desunt qui perficiant, nullus provenire possit effectus; imo cum iidem ipsi per quos judicabatur esse faciendum, ne efficiatur obsistant: qui si in hac sunt (quod absit) obstinatione mansuri, resoluta conditio est illius rei, quae eorum studiis fiducialiter censebatur impleri.\n\nSin vero (sicut potius optamus) fuerint ad meliora conversi, ne inter haec interim qui misericordiam postulat, vel aetate, vel morbo, quo frequenter im. peditur, possit intercipi, dum super istis est consulendum, ne defuncto jam nullum possit remedium subrogari; quippe cum dictum sit, sive illis adnitentibus, sive etiam fortassis invitis, sed cum eorum magis adnisu quod promulgatum fuerat posse constare: sicut igitur cum illis adnitentibus nullatenus pace fixa perdurant: hoc etiam tenore beatus Paulus apostolus non ideo (quod absit) fcfellisse credendus est, aut sibi exstitisse contrarius; quoniam cum se ad Hispanias promisisset iturum, dispositione divina majoribus occupatus ex causis, implere non potuit quod promisit. Quantum enim ipsius voluntatis interfuit, hoc pronuntiavit, quod revera voluisset efficere: quantum ad divini secreta consilii, quæ ut homo omnia non potuit licet Spiritu plenus agnoscere, superna prætermisit dispositione praeventus.","english":"which have not yet received the wills through which this order would proceed, that which was presumed could be done through them is seen to be nullified; since when those who would complete it are lacking, no effect can come about; indeed, when those very ones through whom it was judged to be done oppose its being done: if they are to remain in this obstinacy (which God forbid), the condition of that matter, which was confidently thought to be fulfilled through their efforts, is dissolved.\n\nIf, however (as we rather hope), they have been converted to better things, lest in the meantime the one who seeks mercy be cut off, whether by age or by disease, which often impedes, while consultation is being held about these matters, so that when he is dead no remedy can be substituted; especially since it has been said that, whether with their support or even perhaps against their will, but with their greater effort, what had been promulgated could stand: just as, therefore, with their support the established peace does not endure at all: so also by this reasoning the blessed Apostle Paul is not to be believed to have deceived (which God forbid) or to have been inconsistent with himself; since when he had promised to go to the Spains, being occupied by greater matters through divine arrangement, he could not fulfill what he promised. For as far as his own will was concerned, he declared what he truly wished to accomplish: as far as the secrets of divine counsel, which as a man he could not fully know, though filled with the Spirit, he omitted it, prevented by a higher disposition.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"quae cum nondum susceperint per quas hic ordo decurreret voluntates","severity":"info","text":"The clause is syntactically dense: 'quae' refers to the wills (voluntates) of the Easterners, which have not yet been received, so the procedural order cannot proceed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"absolutum","severity":"info","text":"Here 'absolutum' means 'nullified' or 'rendered void', not 'absolved' in a moral sense; it contrasts with the expected effect of the sentence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"beatus Paulus apostolus ... ad Hispanias promisisset iturum","severity":"info","text":"Gelasius alludes to Paul's unfulfilled intention to visit Spain (cf. Romans 15:24, 28), using it as a parallel for a promise prevented by divine disposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Spiritu plenus","severity":"info","text":"The phrase 'filled with the Spirit' underscores Paul's prophetic gift, yet Gelasius insists even Paul could not know all divine secrets, reinforcing papal authority over Eastern dissent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sin vero ... fuerint ad meliora conversi","severity":"info","text":"This passage presents a conditional structure: first the negative outcome (obstinacy), then the hopeful one (conversion), with a pastoral concern for the petitioner's mortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ne inter haec interim qui misericordiam postulat ... possit intercipi","severity":"caution","text":"The syntax is convoluted; 'intercipi' may mean 'cut off' (by death) or 'intercepted' (by delay). The sense is that delay could render mercy impossible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'quae' in the opening clause is ambiguous: it could be the 'voluntates' (wills) or the 'personae' (persons) from the previous passage; the reading takes it as 'voluntates'.","The phrase 'ne inter haec interim' is ambiguous: 'inter haec' could mean 'among these matters' or 'in the meantime'; the translation adopts the latter."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Nec quia beatus Petrus apostolus pro affectu divinae reverentiae ipsi Domino respondit: Non lavabis mihi pedes in æternum (Joan. XIII); fefellisse (quod absit) aut in sua pulabilur minime constitisse sententia, quod mox eidem divinae cesserit voluntati: et quod se dixerit non esse facturum, causis astrictus humanæ salutis expeteret prona voluntate faciendum.\n\nIdcirco illa non accedente via, qua eorum luerat rcconciliatio constituta, alteram licet adoriri, qua subveniatur, quibus subveniendum esse decretum est: maxime cum Miseno ex quolibet excessu vel qualibet prævaricationis poena sufficiat, quæ usque eo tractata est, a ut sola considerationis humanæ suprema consideratione laxetur, remittendaque punitio sit, quae non habet ultra quo crescat. Quia cum nUtU animæ Deus omnipotens et misericors per ecclesiasticam pietatem quærenti noluerit remedium denegari, non dubium est, hoc ipso auctore Deo, et divina compunctione prodire, ut tunc de ejus receptione tractetur, quando ea non protelanda quoque necessitas compellat impendi: nostro praeterea Salvatore B. Petro apostolo prae caeteris delegante: Quæcunque ligaveris super terram, erunt ligata in cœlis; et quæcunque solveris super terram, erunt soluta et in cælis (Matth. XVI): sicut et his verbis nihil constat exceptum, sic per apostolicae dispensationis officium et totum possit generaliter alligari, et totum consequenter absolvi.","english":"Nor because the blessed apostle Peter, out of affection for divine reverence, replied to the Lord Himself: \"You will not wash my feet forever\" (John 13), did he err (which God forbid) or in any way fail to stand by his own statement, since he soon yielded to the same divine will; and what he said he would not do, constrained by the causes of human salvation, he sought to do with willing devotion.\n\nTherefore, since that path by which their reconciliation had been established does not approach, another may be undertaken, by which help may be given to those whom it has been decreed must be helped: especially since for Misenus, from any excess or any penalty of transgression, the penalty already dealt with up to that point suffices, so that it may be relaxed only by the supreme consideration of human consideration, and the punishment which has no further room to grow is to be remitted. For since Almighty and merciful God, through ecclesiastical piety, has not wished to deny a remedy to a soul seeking it, there is no doubt that it proceeds from God Himself as author and from divine compunction, that then consideration be given to his reception, when the necessity, which must not be delayed, compels it to be granted: moreover, our Savior, delegating to the blessed apostle Peter above the others: \"Whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven\" (Matthew 16): just as by these words nothing is held to be excepted, so through the office of apostolic dispensation, everything can be generally bound, and everything consequently absolved.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non lavabis mihi pedes in æternum (Joan. XIII)","severity":"info","text":"Gelasius cites John 13:6-10, where Peter initially refuses Jesus' offer to wash his feet, but later yields. The pope uses this to argue that even Peter could change his stance for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quæcunque ligaveris super terram, erunt ligata in cœlis; et quæcunque solveris super terram, erunt soluta et in cælis (Matth. XVI)","severity":"info","text":"Gelasius adapts Matthew 16:19, a verse on binding and loosing, to support papal authority. The original speaks of binding and loosing in a Jewish legal context; Gelasius applies it to ecclesiastical jurisdiction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Miseno","severity":"info","text":"Misenus was a papal legate sent to Constantinople who overstepped his authority, leading to his excommunication. Gelasius here argues that even his case can be reconsidered under papal discretion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pulabilur","severity":"caution","text":"The Latin 'pulabilur' is likely a scribal error or non-standard form; the intended word may be 'putabilur' (thought) or 'pulchre' (well). The sense is that Peter did not fail in his own statement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Idcirco illa non accedente via... alteram licet adoriri","severity":"info","text":"This passage forms a logical pivot: since the original path to reconciliation (via Misenus) is blocked, Gelasius authorizes an alternative route, asserting papal power to bind and loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quæcunque ligaveris...","severity":"info","text":"Gelasius' interpretation of Matthew 16:19 as granting unlimited binding and loosing power to Peter (and thus the pope) became a key text in medieval papal monarchy debates, e.g., in Gratian's Decretum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'pulabilur' is corrupt; the intended reading is uncertain, but the context suggests a verb of thinking or standing firm.","The phrase 'a ut sola considerationis humanæ suprema consideratione laxetur' is syntactically tangled; the sense is that the penalty is relaxed by supreme human consideration."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"Praecipue cum ex hoc magis præberi cunctis oporteat apostolicae miserationis exemplum, ut absolutione damnati, si resipiscant universi, et ab errore se retrahant, atque ad apostolicæ communionis sinceram redeant unitatem [al. puritatem], vinculis se damnationis illius, quam universaliter merito prævaricatores exceperant, non amhigant exuendos.\n\nNeque enim qui longe positos ad integram fidem curare nitimur, revertentes in praesenti supplices refutare debemus: ubi sollicite præcavendum est ne conscientiæ detrimentum negantes, usque ad extremum peccati [al. pctenti] materiam (quod absit) nullatenus incidamus: censuraeque veritatis etiam circa supplices, sine fine persistens, transeat in reatum. Proinde quantum, præmonente Domino, possibilitalis humanae desideranti remedia præbeamus, * totum quod supra nostrae facultatis est modulum divino judicio relinquentes, non autem nobis poterunt imputare, cur praevaricationis offensam viventibus remittamus; quod Ecclesiæ, Deo largiente, possibile est: qui nos etiam mortuis veniam praestare deposcunt; quod nobis possibile non esse, manifestum est: quia cnm dictum sit, Quæ ligaveritis super terram, quos ergo non esse jam constat super terram, non humano, sed suo judicio reservavit; nec audet Ecclesia sibimet vindicare, quod ipsis beatis ' apostolis conspiciat non fuisse concessum; quia alia sit causa superstitum, alia defunctornm.","english":"Especially because from this it is all the more necessary that the example of apostolic mercy be offered to all, so that by the absolution of the condemned, if all repent and withdraw from error and return to the sincere unity [or: purity] of apostolic communion, they may not imagine themselves to be freed from the bonds of that condemnation which the transgressors have universally and deservedly incurred.\n\nFor we who strive to heal those far off to the integrity of faith ought not to reject those who return as suppliants in the present; where it must be carefully guarded lest, by denying the detriment of conscience, we fall (which God forbid) into the material of sin [or: of petition] to the very end, and the censure of truth, persisting without end even toward suppliants, pass into guilt. Therefore, as much as, with the Lord warning beforehand, we offer remedies to the desire of human possibility, * leaving entirely to divine judgment what is above the measure of our ability, they will not be able to impute to us why we remit the offense of transgression to the living, which the Church, with God granting, is able to do: they who also demand that we grant pardon to the dead, which it is manifest we are not able to do: because since it has been said, \"What you bind on earth,\" those whom it is now established are no longer on earth, He has reserved not for human but for His own judgment; nor does the Church dare to claim for itself what it sees was not granted even to the blessed apostles themselves; because the case of the living is one thing, that of the dead another.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"absolutione damnati","severity":"info","text":"The phrase 'absolutione damnati' (by the absolution of the condemned) is paradoxical: it refers to the remission of excommunication for repentant schismatics, not to a general pardon of the guilty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quæ ligaveritis super terram","severity":"info","text":"The phrase 'Quæ ligaveritis super terram' echoes Matthew 16:19 and 18:18, where Christ grants the apostles the power to bind and loose, but Gelasius restricts this to the living, not the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"apostolicæ communionis sinceram redeant unitatem","severity":"info","text":"This passage reflects Gelasius's response to the Acacian schism (484–519), urging repentant Eastern bishops to return to communion with Rome, while denying the Church power to absolve the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Proinde quantum ... totum quod supra","severity":"info","text":"The sentence beginning 'Proinde quantum' is syntactically incomplete in the Latin; the English draft marks an asterisk, indicating a textual crux or lacuna in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non amhigant exuendos","severity":"caution","text":"The reading 'non amhigant exuendos' is likely a scribal error for 'non ambigant exuendos' (they may not doubt they are to be freed); the sense is that repentant schismatics should not imagine automatic release from condemnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'conscientiæ detrimentum negantes' is ambiguous: it may mean 'denying the loss of conscience' (i.e., refusing to admit fault) or 'denying harm to conscience' (i.e., avoiding scruple). The translation opts for the former.","The variant 'pctenti' for 'peccati' in some manuscripts suggests a possible reading 'petitionis' (of petition) instead of 'peccati' (of sin), altering the sense of the danger."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"Tulerit Vitalis sortem divini judicii, cui etiam, cum magnopere veHemus, non potuit subveniri: huic saltem prosint, dum copia viventis admittat, in remediis assequendis alterius experimenta re pente subtracti. Cumquc scriptum noverimus: Unus assumetur, et unus relinquetur (Luc. XVII), hortatur nos intercepti periculum in superstite subsidia non differenda sanandi, qui hoc ipso recipiendus divinitus indicatur, cum illi supervivit, qui ad haec non meruit pervenire: et quoddam de utroque coelestis judicii refulget examen; ostenditurque nobis evidentius in duobus, in quo fuerit causa sine venia, et in quo sit quae indulgentia carere non debeat; atque ideo quam ipse quoque si superstes competenter Acacius expetisset, potuerat obtinere (quippe de quo sic positum est, insolubilem fore, ut noi diceretur; Etiamsi forte corrigeret), multo magis huic qui communione ejus infectus est, imploranti flebili ter, pietatis est apostolicæ non negare.","english":"Vitalis has borne the lot of divine judgment, to whom, even though we greatly wished, we could not bring aid: let it at least benefit him, while the opportunity of the living permits, that in obtaining remedies the experience of another suddenly removed may serve. And since we know it is written: \"One will be taken, and one will be left\" (Luke 17), the danger of the one intercepted urges us not to delay healing remedies for the survivor, who is himself shown to be divinely receivable by this very fact, that he outlives the one who did not merit to reach these things: and a certain examination of heavenly judgment shines forth from both; and it is shown to us more clearly in two, in which one there was a cause without pardon, and in which one there is that which ought not to lack indulgence; and therefore, just as Acacius himself, if he had survived, could have obtained what he competently sought (indeed, concerning whom it is so established that he would be unabsolvable, as it was said: \"Even if he should perhaps correct himself\"), much more is it apostolic mercy not to deny to this man, who is infected by his communion, when he implores tearfully.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Unus assumetur, et unus relinquetur (Luc. XVII)","severity":"info","text":"The citation is to Luke 17:22-23 (Vulgate: 'unus assumetur et alter relinquetur'), though the exact wording differs slightly. The reference supports the argument that one of two figures is taken by divine judgment while the other remains.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Acacius","severity":"info","text":"Acacius of Constantinople (d. 489) was a key figure in the Acacian Schism, condemned by Rome for his role in the Henotikon. Gelasius here argues that even Acacius might have been absolved had he repented, but Vitalis, as his follower, is more deserving of mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vitalis","severity":"info","text":"Vitalis is a figure condemned for communion with Acacius; his identity is uncertain but he likely represents a repentant schismatic. Gelasius uses his case to argue for leniency toward those who return to communion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage concludes the narrative section of the decree, moving from general principles of mercy to a specific application: Vitalis's case is presented as a test case for the policy of readmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"insolubilem fore, ut non diceretur; Etiamsi forte corrigeret","severity":"info","text":"The phrase 'even if he should perhaps correct himself' echoes a known papal ruling that Acacius's condemnation was irreversible, a position Gelasius here qualifies. This nuance was cited in later canon law discussions of papal authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Cumquc' is a scribal error for 'Cumque' (and since).","The phrase 'Unus assumetur, et unus relinquetur' is a loose citation of Luke 17:22-23; the exact Vulgate reading is 'unus assumetur et alter relinquetur'.","The identity of 'Vitalis' is not specified in the text; he is likely a historical figure known to the council but not further identified here."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Professus ergo Misenus regulariter se omnes hæ reses, Eutychianam praecipue cum Eutychete, Dioscoro, Timotheo Æluro, Petro Alexandrino, Acacio Constantinopolitano, Petroque Antiocheno, vel cnnctis eorum successoribus, sectatoribus et comn unicatoribus detestari, eosque anathemate ferire perpetuo, communionis apostolicae, et sacerdotalis gratiam, quam catholica traditione percepit, recipiet dignitatis. Omnes episcopi et presbyteri surgentes in synodo acclamaverunt: Exaudi, Christe: Gclasio vita: dictum quindecies. Domine Petre, tu illum serva: dictum duodecies. Cujus sedem et annos: dictum seplies. Vicarium Chrisli te videmus, dictum sexies. Cujus sedem et annos: dictum septies trigesies.\n\nSixtus notarius sanctæ Romanae Ecclesiae jussu domini mei beatissimi papæ Gelasii ex scrinio edidi die tertio idus Maii, Flavio Viatore viro clarissimo consule (anno Christi 495).","english":"Misenus therefore, having made profession, declared that he detests all these heresies, especially the Eutychian with Eutyches, Dioscorus, Timothy Aelurus, Peter of Alexandria, Acacius of Constantinople, and Peter of Antioch, and all their successors, followers, and communicants, and that he strikes them with perpetual anathema; he will receive the grace of apostolic communion and priestly dignity, which he has received by catholic tradition. All the bishops and presbyters, rising in the synod, acclaimed: \"Hear us, O Christ! Life to Gelasius!\"—said fifteen times. \"Lord Peter, preserve him!\"—said twelve times. \"His see and his years!\"—said seven times. \"We see you as the vicar of Christ!\"—said six times. \"His see and his years!\"—said thirty-seven times.\n\nI, Sixtus, notary of the holy Roman Church, by order of my most blessed lord Pope Gelasius, have published this from the archive on the third day before the Ides of May, under the consulship of Flavius Viator, vir clarissimus (in the year of Christ 495).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Professus ergo Misenus regulariter","severity":"info","text":"The phrase indicates Misenus made a formal profession of faith (professus) according to canonical procedure (regulariter), a key act of reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Eutychianam ... cum Eutychete, Dioscoro, Timotheo Æluro, Petro Alexandrino, Acacio Constantinopolitano, Petroque Antiocheno","severity":"info","text":"These figures were leaders of the Miaphysite (Eutychian) party condemned at Chalcedon (451) and later councils; Acacius of Constantinople was excommunicated by Pope Felix III (484) for the Henoticon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"acclamaverunt: Exaudi, Christe: Gelasio vita ... Vicarium Christi te videmus","severity":"info","text":"The acclamations follow a liturgical pattern, with repeated responses and numbers (e.g., dictum quindecies) typical of late antique synodal protocol, affirming papal authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"die tertio idus Maii, Flavio Viatore viro clarissimo consule (anno Christi 495)","severity":"info","text":"The date corresponds to 13 May 495, under the consulship of Flavius Viator, providing a precise chronological anchor for the synod.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Sixtus notarius sanctæ Romanae Ecclesiae ... ex scrinio edidi","severity":"info","text":"Sixtus, a notary of the Roman Church, certifies the document as published from the papal archive (scrinium), indicating official preservation and transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Vicarium Christi te videmus","severity":"info","text":"This acclamation is an early instance of the title 'vicar of Christ' applied to the pope, reflecting developing papal ideology in the late 5th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'cnnctis' is a scribal error for 'cunctis' (all). The English draft renders 'dictum septies trigesies' as 'thirty-seven times', but the Latin literally reads 'seven times thirty times' (i.e., 210 times); the intended number is uncertain."],"confidence":"high","notes":[]}]}