Collectio Secunda Decretorum Prontificum Romanorum

APPENDIX TO THE DIONYSIAN COLLECTION.

COLLECTION II OF THE DECREES OF THE ROMAN PONTIFFS, ADDED TO COLLECTION I OF DIONYSIUS EXIGUUS.

CATALOGUE OF THE ROMAN PONTIFFS

WHOSE DECREES ARE LISTED IN THIS COLLECTION.

THE RULES OF HILARUS

IN THE CONSULSHIP OF THE MOST ILLUSTRIOUS FLAVIUS RASILICUS AND HERMINERICUS.

On the thirteenth day before the Kalends of December, while the venerable man Pope Hilarus was presiding in the basilica of Saint Mary, and Maximus of the city of Turin of the province of the Gauls. Ingenuus of the province of Embrun. The most holy of the province of Milan. The most holy of the province of Avignon. Saturninus of the province of Avignon.

Peter of Porto.

Primus of Alelano.

Gaudentius of Abitiae.

Paulinus of Aquaebiae.

Palladius of Salpina.

Solers of Naples.

Tiburtius of Capua.

Felix of Luna.

Eusebius of Siena.

Justus of Faberia.

Concordius of Baria.

Caprarius of Casitauum.

Constantine of Aquino.

Praetextatus of Interamna.

Claudius of Pansalano.

Adeodatus of Velitrae.

Crispianus of Subaugustum.

To Servodeus of Nomentum.

To Hilarius of Ameria.

To Paul of Foranova.

To Apuleius of Tarquinii.

To Asterius of Gabii.

To Asterius of Forum Julii.

To Gaudentius of Veccona.

To Gaudentius of Scyllate.

To Eubodius of Trifena.

To Majorian of Asta.

To Felix of Siponto.

To Uranius.

To Januarius of Praeneste.

To Adeodatus of Cumae.

To Tiberius of Curium Sabinorum.

To Gerontius of Camerinum.

To Lucifer of Tifernum Metaurense.

To Humanus of Alba.

To Florentius of Talesina.

To Candidus of Tibur.

To Eusebius of Sutrium.

To Gaudentius of Anagnia.

To Projectius of Nepi.

To Philip of Numanatia.

To Restitutus and Octavius of Africa.

With all the presbyters also in attendance, and the deacons likewise standing by, Hilarius, bishop of the catholic Church of the city of Rome, presiding over the synod, said: Since this religious assembly, gathered by the Holy Spirit, urges that whatever things are necessary for ecclesiastical discipline be handed down with more diligent care, if it please you, brothers, let us establish, with the Lord's help, those things which pertain to the order of ordinations, in accordance with the precepts of the divine law and the decrees of the Nicene canons, to endure for all ages, so that it may be lawful for no one, without peril to his own station, to violate either the divine constitutions or the decrees of the apostolic see; because we, who administer the offices of the chief priest, will be answerable for the guilt of such transgressions if we are found slothful in the causes of God, for we remember.

For we must fear what the Lord threatens against the negligence of priests, since he sins the more greatly who enjoys the greater honor; and the loftiness of dignities commits more grievous vices of sins. Therefore it must be guarded against above all, as was prescribed before in earlier acts, that no one who has taken a wife who was not a virgin should aspire to the sacred grades. He too must be rejected who has entered into marriage with a second wife contrary to the apostolic precepts. Also those ignorant of letters, and those who have suffered certain losses of members, and those who are from among the penitents, must not dare to aspire to the sacred orders. Whoever has been the consecrator of such persons, he himself will undo his own deed, and what he has committed unlawfully, or has found to have been committed by his predecessors, he shall condemn, if he wishes to avoid his own peril; for we wish to exercise the severity of vengeance in no case. But he who in the causes of God has sinned through contumacy or by choice, or has been unwilling to abolish what he has done perversely, will find in himself whatever he has not cut away in another. That this may hereafter be able to be kept the more firmly, if it pleases you, all of you lend your own subscriptions to these matters, so that access may be closed by the judgment of the synod to unlawful things.

By all the bishops and presbyters it was acclaimed: Hear, O Christ! Life to Hilary! — said six times. These things we confirm, these things we teach — said eight times. These things must be held, these things must be observed — said five times. We give thanks for your teaching — said ten times. That these things be observed forever, we ask — said fifteen times. Through the Lord Peter, that these things be observed forever, we ask — said eight times. Let this presumption never be made — said ten times. Whoever violates these things will find it against himself — said seven times. And when silence had been made, Bishop Hilary said: Furthermore, brothers, a new and unheard-of matter, as has come to us by letters sent from the Spains with a definite report, has reached us, in which in certain places the seeds of perversities are continually being born. For some think that the episcopate, which is given only for preceding merits, is not a divine gift but a hereditary profit, and they believe that the priesthood, like things falling away and mortal, can be dismissed as if by legal or testamentary right. For very many priests, when placed at the threshold of death, are said to substitute others in their place with designated names, so that, namely, a legitimate election is not awaited, but the gratification of the deceased is taken for the assent of the people. Consider how grave this is; and therefore, if it pleases you, let us generally remove even this license from the Churches, lest — which is shameful to say — a man of this kind think that what is God's ought to be his.

But so that what has been reported to us may also be able to come to your notice, the writings of our brothers and fellow bishops of Spain are read. Paul the notary read them.

To the most blessed Hilarus, pope, to be revered by us in Christ with apostolic reverence, Ascanius and all the bishops of the province of Tarraconensis.

How great the care your apostolate shows for the priests of its provinces we have learned from the report of our son Vincentius, the illustrious duke of our province, at whose urging our resolve rose up in ready devotion to the boldness of writing. Therefore, bringing to your crown the obedience due in the provincial letter's address, we ask that, with the condescension by which you deign to hold even the rest—and our own lowliness—in your prayers, most blessed and apostolic reverence to be revered by us in Christ, venerable father, we especially entreat this: that you deign to strengthen our deed, which is brought to your notice both by the vow of almost the whole province and by the example of antiquity, with your weighed assertions. And when he was reading, it was acclaimed by all the bishops and presbyters: Hear, O Christ! Life to Hilarus! — said ten times. Let this presumption never be made — said six times. The things that are God's cannot be given by man — said six times. Through the lord Peter, that they be preserved forever — said six times. We ask that these things be reserved. Bishop Hilarus said: Read. Paul the notary read.

Nundinatus, holy bishop of the city of Barcelona, fulfilled the lot of the human condition. He, leaving behind as bishop our venerable brother Irenaeus, whom he himself had previously established in his diocese with our consent, and leaving to him by the judgment of his supreme will what his poverty could possess, desired that he be substituted in his place, but the judgment of the deceased does not waver in regard to his merit. And when he was reading, Bishop Probus, rising from the assembly, said: That was permitted, this was not permitted. God gives successors; resist this matter by your apostolic authority. Bishop Hilarus said: Run through what you had begun. Paul the notary read. Indeed, all the clergy and the people of the same city, and the leading men, and very many of the provincials, hoped with our given consent that he would observe the same place, we, considering the judgment of the deceased, and approving his life, and the nobility and multitude of those who were asking, and at the same time the utility of the aforementioned Church, judged it best that a bishop of no lesser merit be substituted for so great a priest who had migrated to divine things, especially since it is established that the Church of that municipality, in which he had previously been ordained, always belonged to the diocese of this city. Therefore we suppliantly beseech your apostolate, that you confirm by your authority what has justly seemed to us to have been done by our humility.

Indeed, we had already long ago complained in our letters about the presumption of bishop Silvanus, and we wonder that we have received no replies from your apostolate; now, urging these same matters, we ask that you deign to inform us with apostolic words what ought to be observed in these matters; and lest perhaps through the negligence of the bearer, or through the difficulty of a long journey, the writings of our humility have not been able to reach you concerning this business, we repeat our suggestion also in the morning. And the subscription. May the divine eternity preserve your holy apostolate, praying for us, in continual age for us all and for His Church, our truly lord and apostolic pope. Bishop Hilarus said: Let another letter be read. The notary Paulus read: To the most blessed lord and pope Hilarus, to be revered by us in Christ with apostolic reverence, Ascanius and all the bishops of the province of Tarraconensis. Even if no necessity of ecclesiastical discipline existed, that privilege of your see would truly have been to be sought by us, by which, having received the keys of the kingdom after the resurrection of the Savior, the singular preaching of the most blessed Peter provided for the illumination of all throughout the whole world; whose vicariate's primacy, as it stands out, so is it to be feared and loved by all. Therefore we, first adoring God in you, whom you serve without complaint, flee to the faith praised by the apostolic mouth (Rom.

Seeking answers from that source whence nothing is done through error, nothing through presumption, but everything is ordered by pontifical deliberation. Such being the case, there is nevertheless among us a false brother, by whose presumption, just as it was not permitted to remain silent longer, so the necessity of the future judgment has compelled us to speak. Indeed Silvanus, bishop of Calagurris, situated in the farthest part of our province, by usurping for himself undue divinations, has brought our humility to this point, that we beg the sole remedy of your see against his most vain superstition. For this man, now more than seven or eight years ago, setting aside the rules of the Fathers and despising your ordinances, ordained a bishop for peoples who had requested none; and we, thinking that his hasty deed could be healed by a brotherly and peaceful admonition, he profited to the worse. Finally, against the antiquity of the canons, against the decrees of the synod, inflamed only by the spirit of presumption, he made a bishop of another brother of ours, a presbyter, in the very place that had been appointed for him, upon whom, against his will and resisting, he had imposed hands, and who had already been joined to our assembly. Hence it came about that our brother, the bishop of the city of Caesaraugusta, reported all these things to us concerning his most wretched temerity, whose diligence and solicitude would have greatly provided, if it had profited in anything.

Indeed, he very frequently contradicted all the bishops situated in the neighborhood, lest they join themselves to a schismatic; but with damnable obstinacy he did not blush to commit alone all that was illicit, and what is a shame for us to say. Accordingly, because these presumptions, which divide unity and create schism, must be swiftly opposed, we beseech your see, that we may be instructed by apostolic utterances as to what you wish to be observed in this matter, so that, with the brethren gathered together and the decrees of the venerable synod brought forward into the midst, supported by your authority against the spirit of rebellion, we may be able, with God's help, to understand what ought to be done both concerning ordination and concerning the one ordained. It will truly be your triumph if, in the times of your apostleship, the catholic Church hears what the chair of Saint Peter holds, if the new seeds of weeds have been uprooted. And subscription. May the divine eternity preserve your holy apostleship, praying for us, for an unending age. It was acclaimed by all the bishops and presbyters: We ask that these things be corrected, it was said six times. We ask that these things be cut off, it was said seven times. We ask that discipline be preserved, it was said eight times. We ask that ancient things be preserved, it was said seven times. We ask that discipline be preserved, it was said five times. We ask that the canons be kept, it was said seven times. We ask that vengeance be taken on the presumptuous, it was said seven times.

Let the apostolic ordination be preserved inviolate, was said eight times. Hear, O Christ, life to Hilary, was said five times. Worthy pope, worthy teacher, was said eight times.

Bishop Hilary said: Having received all that has been read out, now, brothers, with God inspiring us, bring forth your particular opinions. Maximus, bishop of the Church of Taurinum, said: In observing all the disciplines that pertain to sacred ordinations, I declare by the profession of my opinion that nothing of the things which are forbidden shall ever be done by me. Concerning the rest, I hold that whoever has done such things, or has been unwilling to cut out detected offenses in the churches, should know that he will render grave accounts in the judgment of the apostolic see, in which it will be necessary for him to undergo sentence. Ingenuus, bishop of Ebrodunum, said: The same opinion concerning all points is mine also, by which I bind myself, that nothing of the things which are forbidden be ever attempted by me, because I know my own state and profession. Concerning the rest also I hold: that whoever shall be a transgressor of the statutes should know that he is bound by the snares of the ecclesiastical rule, and incurs the guilt of the apostolic see. Paul, bishop of Aquævivæ, said: I also bind myself by a similar law, and concerning the rest who shall have been transgressors I hold likewise, that it not be permitted them to attempt any such thing without danger to themselves, which ought deservedly to be punished. Primus, bishop of the Church of Atella, said: I hold that this also is to be observed.

Bishop Palladius of the Church of Salapia said: I promise that I will do nothing contrary to ecclesiastical discipline or to the statutes of the holy canons. Bishop Tiberius of the Church of Sabina said: I profess that I will keep the statutes of the apostolic see in all things, and that if I find any cleric in my church acting contrary to the precepts of the holy canons, or having married a woman, or having two wives, he is to be separated from ecclesiastical office. It was said by all the bishops: We all follow the judgments of our brethren, we all confirm them, and we decree that they are to be observed. Hear, O Christ, life to Hilary, was said seven times. Let the things that have been wrongly done be corrected through you, was said eight times. What is not permitted, let it not be done, was said eight times.

Bishop Hilary of the Church of the city of Rome, presiding over the synod, said: Since we decree that the form of the present definition, which has been established according to the judgment of the holy fathers, is to come to the knowledge of all the churches, so that no one may be permitted, on account of his ignorance, to do what is not permitted, the diligence of the notaries shall see to it that the proceedings are published and recorded.

Bishop Hilarus to Ascanius and to all the fellow bishops of the province of Tarraco.

After we received the letters of your beloved selves, in which you requested that the presumptions of Sylvanus, bishop of the church of the Calagurritani, be checked, and again you seek that the excessively unlawful vows of the people of Barcelona be confirmed, it is established that letters of the leading men and landowners of the cities of Tirassona, Ascantum, Calagurris, Varegia, Tritium, Levia, and Verovisca, with the subscriptions of various persons, have been brought to us; by which they excused that which your complaint had set forth concerning Sylvanus. But their most just reproof was not without an equally just allegation, because it was clear that priests had been ordained for several cities without the knowledge of the metropolitan, our brother and fellow bishop Ascanius. Therefore, since we see that whatever has been indicated by either party is confounded by every kind of perversity, having taken into account the necessity of the times, we have determined by this reasoning that what has been done pertains to pardon, so that hereafter nothing may be attempted against the precepts of the blessed Apostle, nothing against the constitutions of the canons of Nicaea.

I. But we wish this first to be observed according to the rules of the same Fathers, that no one beyond the knowledge and consent of our brother Ascanius the metropolitan be consecrated as bishop in any way, because both the ancient order has held this and the authority of the three hundred and eighteen holy Fathers has defined it; whoever stretches out hands against this will confess himself unworthy of the fellowship of those whose precepts he has resisted.

II. In contempt of these, that part also is despised by a proud spirit, by which it is provided that no one, having left his own church, presume to pass over to another. This Irenaeus the bishop attempts to admit, with you conniving too wickedly and, to be grieved more deeply, with you asserting it: you who desire to be strengthened by our authority, whom you prove to be most inflamed with great indignation over unlawful matters. Therefore, when your letters had been read in the assembly of the brethren whom the festival of my birthday had gathered, you will learn from the tenor of the proceedings, which we have likewise sent, the sentence brought forth concerning the ordaining of bishops according to the statutes of the canons and the decrees of my predecessors.

III. Wherefore, Irenaeus the bishop having been removed from the Church of Barcelona and sent back to his own, and the desires having been quieted through priestly modesty—desires which through ignorance of the ecclesiastical laws they long for, which it is not permitted to obtain—let such a bishop be ordained forthwith for the Barcelonians from their own clergy as you especially, brother Ascanius, ought to choose and it befits you to consecrate. Lest, if perchance something similar had been done, our precept should strike back not without reproach to your name especially, because we have learned that something was committed to the injury of God, by whom especially the grace of priestly dignities is bestowed, and lest the episcopal honor be thought a hereditary right, which is conferred on us by the kindness of our God Christ alone.

IV. Therefore, as to the bishops ordained now, who, although they were advanced while you were ignorant of it, deserved with their authors to be removed, we confirm them on this condition: if no one is the husband of a widow, and he is in the marriage of one virgin, and the vows have agreed, as also the legal constitutions command, saying: A priest shall take a virgin as wife, not a widow, not a divorced woman (Lev. XXI; Ezek. XLIV); according to which also the blessed apostle Paul, Teacher of the Gentiles, did not keep silent concerning those who desire to become priests, saying in his own instruction (1 Tim. III): The husband of one wife; by the tenor of which sentence you ought to be so formed that, among the other things which must be guarded against, you should especially strive to keep these which you know are commanded before all things.

V. In these matters it must also be provided that there be not two priests in one church, and that no one ignorant of letters, or lacking some part of his members, or even any of the penitents, be permitted to approach the sacred ministry at all. Nor think that the petitions of the people avail so much that, in your desire to comply with them, you abandon the will of our Lord which forbids us to sin; whose indignation is the more grievously provoked by this, because his kindness is offended when unlawful things are done by those who are interpreters of propitiation.

VI. But that all things may be corrected according to these things which we have written, we have sent these present letters by our subdeacon Trajan, who is coming. But if Irenaeus the bishop, his base ambition having been laid aside, neglects to return to his own church—which will be granted him not by judgment but by kindness—let him know that he is to be removed from the episcopal fellowship. Given on the third day before the Kalends of January, in the consulship of the most illustrious Basiliscus and Herminericus (in the year of Christ 465).

DECREES OF POPE SIMPLICIUS.

I. Simplicius, bishop, to John, bishop of Ravenna.

If anyone had regard for ecclesiastical discipline, or if any priestly modesty were held in esteem among you, never would punishable excesses be committed; and if no precept of the paternal rules could restrain you, you should at least have been recalled by the example of your predecessor of holy memory, who, though he had sinned greatly by ordaining a priest against his will, had nonetheless felt that a fitting judgment was due for such an usurpation. Where did you learn the things which you perpetrated against our brother and fellow bishop Gregory, not from choice but from envy? Him you allowed to be dragged to you with inexcusable violence and to be harassed, so that you inflicted such an honor upon him not through tranquillity of mind but through madness, so to speak. For such things could not have been done with sound counsel. We do not wish to exaggerate what was done, lest we be compelled to judge what is fitting; for he deserves to lose a privilege who abuses the power granted to him. But one consideration makes us of a milder opinion, which we preferred to learn through the report of our brother and fellow bishop Projectus rather than to publish it in our letters, on account of the disgrace.

Our moderation has so checked that scandal at Narnia, of which you are acknowledged to be the author, that my brother and fellow bishop Gregory, who, it is evident, was not advanced but expelled, having no cause to remain with you, as he requested, shall govern the Church of Mutina, and he shall not refuse to embrace the spiritual fellowship which he ought not to have been forced to obtain against his will; and if any dispute should perhaps arise for him, let it be sought from him, or against him, by our examination. We shall also provide for the necessities which he is compelled to endure through your doing by this decree: that, with the estate refunded which he recalls was given to him a year ago and has reverted to the Church of Ravenna, a possession in the territory of Bologna of free revenues of solidi shall without doubt be handed over to him, namely for the term of his life, with the right of ownership of the Church of Ravenna preserved, to which it shall return after the death of the aforesaid. But if our constitutions are not obeyed, you yourself consider what remains for the contumacious after transgression. We further announce that if hereafter you presume anything of the kind, and should perhaps believe that you are making some bishop, or presbyter, or deacon against his will, know that the ordinations of the Church of Ravenna, or of Aemilia, are to be taken from you. Given on the third day before the Kalends of June, in the consulship of Severinus, of clarissimus rank. (In the year of Christ 481.)

II. Bishop Simplicius to Florentius, Equitius, and Severus, bishops.

The report of your belovedness has instructed us, and the series of proceedings has more fully revealed that Gaudentius, priest of the church of Aulinium, has perpetrated illicit ordinations contrary to the statutes of the canons and our precepts; we order that the entire power of these be wholly taken away from him. For we have written to our brother and fellow bishop Severus, and if it should be necessary, he himself shall go to the aforesaid church, and having considered the rules of the Fathers, he shall discharge this office by which that man is convicted of having abused it: so that those who have been illicitly advanced by him be removed from ecclesiastical ministries. At the same time also concerning the revenues of the church, or the offering of the faithful, let him promise that nothing is permitted to one who does not know what is fitting, but let only the fourth portion of these be remitted to him: two portions, to be of benefit for the fabric of the churches and for the distribution to strangers and the poor, are to be administered by the priest Onager at the peril of his own order: the last is to be divided among the clergy themselves according to the merits of each. But the true ministries of the church, which we have found to have been alienated, the presumptuous man shall be compelled by the insistence of the aforesaid brother to restore, to whom we have also specially commanded in this matter that he press on, so that he restore those three portions which for three years he is said to have claimed for himself alone. Given on the thirteenth day before the Kalends of December, after the consulship of Leo Augustus. (Year of Christ 475.)

DECREES OF POPE FELIX.

(The Roman Synod. In the year of Christ 487.)

In the consulship of Flavius Boetius, of illustrious rank. On the third day before the Ides of March, in the Constantinian basilica, with the venerable man Pope Felix presiding, together with

Candidus of Tibur,

Paschasius of Centumcellae,

Equitius of Matellica,

Epiphanius of Spello,

Herennius of Porto,

Agnellus of Telesia,

Urbanus of Fulginiae,

Martinianus of Forum Flaminii,

Cresconius of Tuder,

Basilius of Tollentinum,

Constandus of Aquinum,

Philippus of Numanum,

Bonus of Ostia,

Constantius of Trebia,

Constantinus of Capua,

Severus of Cassinum,

Martianus of Ameria,

Herculius of Utriculum,

Maximus of Blera,

Projectitius of Tarquinii,

Maximinus of Ferentium,

Felix of Anagnia,

Felix of Anteatum,

Andreas of Gabii,

Cyprianus of Numentum,

Vitalis of Fundi,

Constantius of Sutrium,

Gaudentius of Forum Clodii,

Asterius of Forum Novum,

Victor.......

Rusticus and Pardalius the Africans,

Petrus of Subaugustum,

Basso of Ferentino,

Jovocentius of Mibanum,

Benignus of Aquaevivae,

Decius of Trium Tabernarum,

Athanasius of Alba,

Peter of Lorium,

Felicissimus of Sabinium,

Boniface of Velitrae,

Romulus of Praeneste,

Donatus, bishops;

and the presbyters:

Also present were the deacons. Felix, bishop of the catholic Church of the city of Rome, presiding over the synod, said: The grief is common and the groaning general, because we have learned that even bishops, presbyters, and deacons within Africa have been rebaptized; this matter has doubtless come to the notice of your holiness also. Concerning what ought to be observed in this matter, it is fitting that we ordain. Therefore, that our opinion on this may be clear, let what has seemed right to us be read out. Anastasius the deacon read it out.

To all the most beloved brothers in Christ Jesus, bishops established throughout the various provinces.

How the cunning of the devil has raged among the Christian people in the regions of Africa, and has burst forth upon them with manifold deception, so that it has plunged into the depths of death not only the incautious common folk but even the priests themselves, no part of the world has failed to groan over, no land has been ignorant of. Therefore, placed in great sorrow, we cannot dissemble the peril of those who are perishing and of the souls that must be required of us; wherefore a fitting remedy must be applied to such wounds, lest a premature ease of curing, deadly to those who are caught, profit them nothing, but a destruction handled too sluggishly should involve both the wounded and the healers alike in the guilt of unlawful healing.

First of all, therefore, the profession and the person of the one who has been deceived, coming to you and seeking a remedy, must be carefully examined, so that a fitting cure may be provided. And he who is to make satisfaction to God through penance and has grieved that he was lawfully rebaptized must be asked whether he rushed into this crime or came to it under compulsion. He must know that he deceives himself who deceives, and that nothing is derogated from the exalted judgment of the tribunal by our leniency, for those things are ratified by it which are pious, true, and just; and the account of the will must be handled otherwise in a case of necessity. But worse is the case of him who perhaps was solicited by a bribe so that he might perish. For the enemy has left nothing untried; and those who have been ensnared must be helped, so that he may not be allowed to rejoice in his capture, and the snare of the hunter must be crushed, so that those who lament their fall may return, by the moderation of justice as well as by the compunction of piety, to the court which they had left, and so that they may not be ashamed or regret to obey the appointed times of fasting and groaning, or to submit to other precepts of a more salutary observance, because grace is given to the humble, not to the proud (James 4).

If, therefore, anyone who seeks to be raised up in Christ, laid low by the grief of his ruin, and through the ministry of our dispensation (which it behooves your charity to follow, nor is it lawful for anyone either to wish or to be able to overstep it), let us treat with priestly vigor and humanity the case of him who, contrary to apostolic doctrine, gave himself over too greatly to the repetition of an utterly ill-fated baptism, or of him who by certain arguments has cunningly thought his own consent was to be excused, so that in them the faith (which, if it is not one, is now nothing) may be restored to salvation by the help of the Lord, the Judge, without offense to our haste; because when the satisfaction of a sinner is prolonged by us, his mind is found purer for pardon, not without our praise and joy. And therefore you should remember that we hold this judgment concerning these matters, that, with discretion preserved regarding those who sin, not all who have fallen are to be weighed with the same scale, since a greater measure of chastisement is to be exacted from him to whom the discipline of the house of the Lord has been entrusted.

Therefore, so that we may begin from the highest ranks of the Church: those who are established to have been bishops, presbyters, or deacons, and who have been shown to have made shipwreck of that one saving laver, whether perhaps willingly or under compulsion, and to have stripped off Christ, whom they had put on not only by the gift of regeneration but also by the grace of the honor they had received—since it is certain that no one could come to a second washing unless he had openly denied that he was a Christian and professed himself to be a pagan. And while this is to be execrated generally in all, it is proved much more horrible in bishops, presbyters, and deacons, even at the mere hearing and report of it. But because the same Lord and Savior is most merciful and wills that no one perish, it will be fitting that they lie in penance until the day of their departure, if they come to their senses, and that they by no means take part in the prayer not only of the faithful but not even of the catechumens; at their death, lay communion is to be restored to them. A most approved priest's care ought diligently to investigate and carry out this matter.

But concerning clerics, and monks, or virgins of God, or secular persons, we command that this course be observed which the Nicene synod established was to be observed concerning those who have lapsed or shall lapse: namely, that those who, under no necessity, through fear or peril of any thing, impiously handed themselves over to heretics to be rebaptized, if nevertheless they repent from the heart, shall be among the hearers for three years, and shall lie among the penitents under the hands of the priests for seven years, and shall by no means be permitted to make offerings for two years, but shall only be joined with the people in prayer; nor let him be ashamed to submit his neck to God, who did not fear to deny Him. But if, as is mortal, within the bounds of the prescribed time the end of life should begin to press upon him, help must be given to the one imploring it, and whether by the bishop who gave the penance, or by another who has proved that it was given, or likewise by a presbyter, the viaticum as he departs from this world is not to be denied him.

But for those who are still young, who from puberty onward are called by that name, whether clerics or laypersons, or even girls of like age, whom the ignorance of their years supports, after they have been held for some time under the imposition of hands, communion must be restored, nor is penitence to be expected of those whom the censure exempts from coercion, which has been providently established by us, lest those in whom more or less of life remains amid the contagion of earthly corruption, while they are still in penitence, should perhaps commit things to be repented of. But if, before the appointed time of penitence, someone despised by the physicians or pressed by evident indications of death, having received the grace of communion, recovers, let us observe in his case what the canons of Nicaea ordained, that he be reckoned among those who communicate in prayer alone, until the span of time appointed for him is fulfilled.

Nor do we pass over our catechumens who have been baptized under such a profession, because the case is not dissimilar (as the same holy canons ordained) to that of one who by any means has abjured Christ, whom he once confessed: let them be among the hearers for three years, and afterward be permitted to pray with the catechumens, to receive the grace of catholic communion through the imposition of hands.

With the exception, of course, only of bishops, presbyters, and deacons, for whom we have already said that reconciliation is to be granted only at the time of death, we decree that the others—whether clerics, or monks or nuns, or laypersons, persons of either sex—who it is established underwent a repetition of baptism under compulsion of violence and perils, or who by some contrivance have said that they are not bound by the penalties of this crime, are to remain in penance for three years, and are to be received into the fellowship of the sacrament through the imposition of hands. This being guarded in all things, that none of these who at any age whatsoever have been either unbaptized or rebaptized elsewhere than in the catholic Church be permitted to approach the ecclesiastical militia at all; for whom it ought to be sufficient that they have been received into the number of catholics, since whoever of the bishops violates this, or who does not remove one whom he knows to have crept in from among these to the clerical ministry, will be seen to bring judgment upon his own order and communion. But it must especially be seen to, and provided for with all caution, that no one of our brothers and fellow bishops, or even of presbyters, in another's city or diocese receive a penitent, or one placed under the hand of a priest, or one who has said that he has been reconciled, without the testimony and letters of the bishop or presbyter—whether a presbyter in a parish, or a bishop in a city—since this, neglected through some dissimulation, [brings harm] to whom...

It also touches clerics who dwell in places where this has been less attended to. These matters therefore being duly arranged and brought to the knowledge of your churches by our deliberation, it is fitting that you obey, for whom, although nothing seems to be lacking for the restoration of souls, yet if anything new has been revealed to anyone, and what could have escaped us, let him confidently make it known according to the blessed apostle Paul (I Cor. 14), when the former is silent, because the Holy Spirit inspires where he wills, especially when his own cause is being treated; nor will it grieve us to hear, and if anything has been omitted, not to reject it arrogantly but to order it reasonably. Given on the Ides of March, in the consulship of the most illustrious men Danum and Siphidius. In the year of Christ 488.

THE DECRETALS OF POPE SYMMACHUS.

(The Roman Synod. In the year of Christ 499.)

After the consulship of the most illustrious man Paulinus, on the Kalends of March, in the basilica of the blessed apostle Peter, with the most blessed pope Symmachus presiding over the synod, the archdeacon Fulgentius said: Your Beatitude, having previously sent letters through the provinces, has frequently convoked a synod of the priests of Italy, whose presence seems to be established before your eyes; now let your Beatitude deign to arrange in a tractable manner those things which pertain to the indemnities of the churches, or to the peace of the whole Church, or to concord. It was acclaimed by all the bishops and presbyters: Hear, O Christ; life to Symmachus, it was said ten times. His see and years, it was said eight times. We ask that you do it, it was said ten times.

Symmachus, bishop of the catholic Church of the city of Rome, said: Our solicitude for the Church's indemnity has specifically assembled the council of your love, the harshness of winter notwithstanding, so that by common deliberation we may henceforth be able to cut off robustly and vigorously episcopal ambitus, and the uncertainty of confusion or popular tumult, which is established to have arisen through subreption; and therefore let us beware for the future, lest the subversion of discipline or the audacity of the presumptuous strive to attempt similar things, and let us treat with equal donation, sanctioning with express sentences, namely, what ought to be observed concerning the ordination of the Roman bishop. All the bishops or presbyters said: We ask that it be done, it was said ten times. We ask that scandals be cut off, it was said nine times. We ask that ambitus be extinguished, it was said twelve times. Hear, O Christ; life to Symmachus, it was said six times. Whose seat, and years, it was said five times. That it be done concerning the presence, it was said ten times.

Symmachus the bishop said: Since your brotherhood has stirred up our provision's care by its exhortations, and, in contemplation of our God, shows an equal mind concerning the Church's tranquility, as we have said before, with deliberation held at present, let it be made known from all your opinions what is pleasing, which are recited through the ecclesiastical offices in this venerable council. And when they had risen, and a little later sat down again, Aemilianus the notary published the decrees of the synod.

I. On account of the frequent canvassing of certain persons, and the nakedness of the Church, or the collision of the people, which the greedy desire of those inappropriately desiring the episcopate has generated as a burden, in order that such a pernicious presumption may be extinguished for future times: the holy synod has decreed that if any presbyter, or deacon, or cleric, while the pope is safe and without his consultation, shall attempt either to lend his subscription for the Roman pontificate, or to promise by pact, or to offer an oath, or certainly to promise any support, or on this account to deliberate and decide in private gatherings held for the purpose, he shall be deprived of the dignity of his place or of communion. The whole synod, rising, acclaimed: Hear, O Christ; life to Symmachus, said ten times. Here peace with Symmachus, said fifteen times. Whose seat and years, said eight times.

By equal severity must be struck down him who, while this pontiff was alive (as has been said), is convicted of having in any way sought or at least attempted it, all alike to be smitten with the penalty of this anathema.

Symmachus the bishop said: Therefore does it please the whole assembly, and is it acknowledged and approved by all, that this sentence be held? The whole synod said: It pleases, and what pleases all, let it be done.

II. If (which God forbid) an unexpected passing of the pope should occur, so that he cannot beforehand decree concerning the election of his successor, as was decided above, then if the election of the whole ecclesiastical order has inclined to one man, let the elected bishop be consecrated. But if, as is wont to happen, the preferences of those among whom the contest has arisen begin to be divided, let the judgment of the majority prevail, yet in such a way that he be deprived of the priesthood who, captivated by a promise, has decreed concerning the election by a corrupt judgment. The synod said: It pleases; it has been said ten times.

III. But on account of hidden frauds and the secret snares of conspiracies, which the sentence of this severity overtakes, if anyone has brought to the notice of the Church the counsels of those who have acted against this synod concerning the pontifical office, and has convicted them by reasonable proof, let him be a partaker of this action, and not only be cleansed from all guilt, but also be raised up by a recompense that is not unworthy. The whole synod, rising, cried out: All things please us; and it added: Hear, O Christ; life to Symmachus—this was said thirteen times. We ask that these things be so observed—this was said ten times. We beseech that no one hereafter come to the Roman episcopate in any other way—this was said ten times. We ask that you confirm our decrees—this was said ten times.

Symmachus, bishop of the catholic Church of the city of Rome, said: The present acts shall receive your acclamations and the judgment of the synod. And he added that those things which, for the quieting of the errors of inveterate presumption, or of the diseased maladies of hostility toward ecclesiastical affairs, with which the deliberation of the universal Church was afflicted, he has resolved to be agreeable to religion and to be endured, shall obtain perpetual firmness, so that, with God providing—whom it is established is the guardian of good things—the synodal ordinance may flourish, and all who presume to come without distinction of any person shall be struck by the severity imposed above. And seventy-five bishops subscribed.

Caelius Symmachus, bishop of the holy catholic church of the city of Rome, agreeing with these synodal decrees approved and confirmed by me, have subscribed.

Caelius Rusticus, bishop of the city of Minturnae, have subscribed, and have agreed to the synodal decrees, and I profess to remain in this sentence.

Caelius Bonifacius, bishop of the church of Velitrae, have subscribed, and have agreed to the synodal decrees, and I profess to remain in this sentence.

Missenus of Cumae.

Cresconius of Tuder.

Basilius of Tolentinum.

Decius of Trium Tabernae.

Valentinus of Amiternum.

Vitalis of Fanum.

Maximus of Blera.

Benignus of Aquae Viva.

Palladius of Sulmo.

Constantius of Otriculum.

Germanus of Pisaurum.

Candidus of Tibur.

Vitalianus of Narnia.

Justus of Acherontia.

Stephanus of Nursia.

Fortunatus of Anagnia.

Clarus of Alife.

Rufinus of Canusium.

Vitalis Fundanus.

Innocentius Mibanatis.

Bassus Ferentininovi.

Vilalianus Rosellanus.

Constantinus Capuanus.

Fortunatus Sucssanus.

Vindemius Antiatinus.

Joannes Ariminensis.

Martyrins Terracinensis.

Laurentius Trebiensis.

Serenus Numentanus.

Adeodatus Cerrensis.

Dulcitius Sabinensis.

Paschasius Vulturnensis.

Fortunatus, bishop of the church of Anagnia, for Sanctulus, bishop of the city of Signia, because he was unable to subscribe, I have subscribed for him.

Valerius Calenotanus.

Felicissimus Forosemproniensis.

Valentinus Amilerninus, for Romanus, bishop of the church of Pitinum, I have subscribed.

Colonius Foroclodiensis.

Joannes Spoletinus.

Maximianus Perusinus.

Lucianus Tarquinicnsis.

Florenlius Pestanus.

Fortunatus Fulgentanus.

Gaudentius Tadinatis.

Felix Nepesinus.

Aucupius Puteolanus.

Rosarius Surrentinus.

Epiphanius Beneventanus.

Constantius of Venafrum.

Salustius of Ameria.

Malensis of Centumcellae.

Maximianus of Subaugustum.

John of Vivona.

Mercurius of Sulrinum.

Serenus of Nola.

Timotheus of Abellinum.

Stephen of Naples.

Rosarius, bishop, subscribed on behalf of my brother Ursus, bishop.

Ius of Volsinii.

Likewise Gaudentius, bishop of Volsinii, on behalf of Projectitius, bishop of Foronovum.

Quintus of Theca.

Bellalor of Ostia.

Lampadius of the city of Alba.

Ursus of Stabiae.

Gaudentius of Salerno.

Marius of Tifernum.

Adeodatus of Forbium.

Saturninus of Herdonia.

The presbyters subscribed, to the number of 67. Caelius Laurentius, archpresbyter of the title of Praxedis, subscribed here, and I have consented to the synodal constitutions, and I profess to remain in this opinion.

Januarius, presbyter of the title of Vestina.

Martianus, presbyter of the title of Saint Cecilia.

Gordianus, presbyter of the title of Pammachius.

Peter, presbyter of the title of Saint Clement.

Urbicus, priest of the title of Saint Clement.

Paulinus, priest of the title of Saint Julius.

Valens, priest of the title of Saint Sabina.

Peter, priest of the title of Chrysogonus.

Soranus, priest of the title of Vestina.

Asterius, priest of the title of Pudens.

Justinus, priest of the title of Pudens.

Felix, priest of the title of Equitius.

Redemptus, priest of the title of Chrysogonus.

Projectitius, priest of the title of Damasus.

Jovinus, priest of the title of Aemiliana.

Bonus, priest of the title of Crescentiana.

Paschasius, priest of the title of Eusebius.

John, priest of the title of Pammachius.

Sebastianus, priest of the title of Nicomedes.

Martinus, priest of the title of Cyriacus.

Andreas, priest of the title of Saint Matthew.

Servusdei, priest of the title of Saint Clement.

Opilio, priest of the title of Vestina.

Peter, priest of the title of Chrysogonus.

Romanus, priest of the title of Tigrida.

Marcellinus, priest of the title of Julius.

Dominicus, priest of the title of Crescentiana.

Abundantius, priest of the title of Sabina.

Marcellus, priest of the title of Romanus.

Asellus, priest of the title of Vizans.

Agatho, priest of the title of Equitius.

Sebastianus, priest of the title of Vizans.

Valentinus, priest of the title of Eusebius.

Anastasius, priest of the title of Anastasia.

Genesius, priest of the title of Nicomedes.

Dionysius, priest of the title of Aemiliana.

Epiphanius, priest of the title of the Apostles.

Acontius, priest of the title of Fasciola.

Paulinus, priest of the title of Fasciola.

Agapetus, priest of the title of the Apostles.

Adeodatus, priest of the title of Equitius.

Benedictus, priest of the title of Gaius.

Dominicus, priest of the title of Prisca.

Redemptus, priest of the title of Trigrida.

Severus, priest of the title of Gaius.

Stephanus, priest of the title of Marcellus.

Crescentius, priest of the title of the Apostles.

Julianus, priest of the title of Anastasia.

Septiminus, priest of the title of Julius.

Cyprianus, priest of the title of Marcus.

Epiphanius, priest of the title of Fasciola.

Bonifacius, priest of the title of Caecilia.

Petrus, priest of the title of Praxedis.

Timotheus, priest of the title of Marcellus.

Hilarius, priest of the title of Lucina.

Victorius, priest of the title of Sabina.

Laurentius, priest of the title of Saint Laurence.

Eutyches, priest of the title of Aemiliana.

Julianus, priest of the title of Anastasia.

Marcus, priest of the title of Lucina.

Vincemalus, priest of the title of Crescentia.

Abundantius, priest of the title of Marcus.

Venantius, priest of the title of Marcellus.

Stephanus, priest of the title of Eusebius.

Paulinus, priest of the title of Saint Laurence.

Subscription of the deacons.

Cyprianus, deacon of the holy Roman Church, of the seventh region, I have subscribed to these and consented to the synodal constitutions, and I profess that I remain in this opinion.

Anastasius, deacon of the first region, I have subscribed.

Citonatus, deacon of the fifth region, I have subscribed.

Joannes, deacon of the second region, I have subscribed.

Tarrensis, deacon of the first region, I have subscribed.

Tertullus, deacon of the fourth region, I have subscribed.

OTHER DECREES OF POPE SYMMACHUS.

(The Roman Synod. In the year of Christ 503.)

With Flavius Avienus, of clarissimus rank, the younger, as consul, on the eighth day before the Ides of November, in the basilica of the blessed apostle Peter, with the venerable man Pope Symmachus presiding, together with the venerable men the bishops,

With the priests also present:

Also standing by were the deacons Anastasius, Hormisdas, John, and Agapetus. Symmachus, bishop of the catholic church of the city of Rome, said: I. Your brotherhood has indeed acted well in obeying the ecclesiastical laws under the fear of divine judgment, and has determined what was to be established, and has reached the summit of justice, in that it sufficiently encompasses all things, nor does its fullness need any addition—especially concerning the clergy, whom the love of domination has invaded and has made to reject the yoke of ecclesiastical discipline, and who for this reason, it is established, have caused schism among you. Nevertheless, you have not denied them the mercy which God commands to be shown to all, as was fitting, provided that the hardness of their heart does not acquire for itself punishment, while it despises the remedies offered—whose excesses it is difficult to recount. One thing, however, which has occurred to me, I do not delay to make known to your venerable order. They said, among other things, that a certain writing was composed by Basil of illustrious memory, as if out of love for ecclesiastical property, in which no bishop of the Roman church either took part or subscribed, by whom it could have obtained legitimate firmness. Therefore, lest I dispute about a matter on which your council can judge, let it be sought out and brought into the midst, so that by reading you may recognize what substance it can have. The holy synod responded: Let it be brought into the midst, so that it may be recognized what sort it is; and as he was speaking, the deacon Hormisdas read it out. II.

When they had sat together in one place at the blessed apostle Peter's, the lofty and most eminent man, the praetorian prefect and patrician Basilius, acting also as deputy of the most excellent king Odoacer, said: Although it is a matter of our zeal and religion that in the election of a bishop concord should be preserved first of all for the Church, lest on the occasion of sedition the state of the city be called into doubt, nevertheless you remember that the admonition of the most blessed man our pope Simplicius, which we ought always to keep before our eyes, was entrusted to us under oath: that on account of that uproar and the loss of the venerable Church, if it should happen that he depart from this light, no election of anyone should be held without our consultation. And when he was reading, Cresconius, bishop of the church of the city of Tuder, rising from the assembly said: Let the holy synod consider this, that, setting aside religious persons, who have the greatest care concerning so great a pontiff, they should be brought into their own power; which is manifestly contrary to the canons. Likewise the deacon Hormisda read: Lest the venerable Church should sustain any confusion and loss, we wonder that, with us set aside, anything should have been attempted, since, while our priest survives, nothing ought to have been assumed.

Wherefore, if it pleases your greatness or your holiness, let us preserve inviolate, with religious care, all things that pertain to the election of the future bishop, setting forth this law in particular, which by the devotion of a Christian mind we establish for ourselves and our heirs:

That never shall a rural or urban estate, or the ornaments or furnishings of the churches which now exist, or which by any titles shall have come into the rights of the churches, be alienated by him who is now to be ordained bishop by common election, or by those who shall follow in future ages, under any title or device; and if anyone shall wish to alienate them, let it be judged ineffective and void, and let anathema fall upon the one who does it, or consents to it, or receives it. Maximus, bishop of the church of Bleda, said: Now let the holy synod deign to declare: was it lawful for a layman to pronounce anathema against the ecclesiastical order? Or if a layman could pronounce anathema against a priest, and against the canons, what did it not befit him to establish? Tell me, what seems to you concerning me? Was it lawful for a layman to give a law? The holy synod said: It was not lawful; and it added: Read the following. Hormisda the deacon read. And he who shall have obtained a rural or urban estate of ecclesiastical right, let him know that he is protected by no law or prescription; but whether it be he who alienated it, or those who follow him, if with contrary will he shall attempt to recall such an estate thus alienated, let him who obtained it restore it with its fruits.

And when it was being read, Stephen, bishop of the church of Venusia, rising from the assembly, said: Let it be read through. Hormisdas the deacon read it.

It also pleased them that heirs and successors should be bound by this penalty. In this matter let any of the clergy have free faculty to contradict. For it is unjust, and akin to sacrilege, that what each one has contributed or at least left for the salvation or pious sake of his own soul to the venerable Church for the sake of the poor should be transferred to the heights by those whom it most behooved to preserve this. Plainly, whatever among gems or gold and silver, and also among garments, shall appear less suited for the uses or ornament of the Church, which cannot be kept and long remain, let them be sold at a just valuation, and let the disbursement profit religiously. And when it had been read, Laurence of the church of Milan said: This writing could bind no pontiff of the Roman city, because it was not permitted to a layman to establish anything in the Church, nor for anyone to have any power except the Roman pope, to whom remains the necessity of obeying, not the authority of commanding, especially since neither the Roman pope has subscribed, nor is the assent of any metropolitan according to the canons read.

Peter, bishop of the church of Ravenna, said: It is manifest that the document which has been circulated in our assembly stands with no force, because it is neither in accord with the canons and appears to have been conceived by a lay person, especially because it is shown that no bishop of the apostolic see was present at it, or confirmed it by his own signature. Eulalius, bishop of the church of Syracuse, said: It is established by the most evident proofs that the document which has been read in the sacerdotal council is invalid. First, because it appears to have been made against the rules of the Fathers by laymen, however religious, to whom it is read that no faculty of disposing of anything concerning ecclesiastical property was ever granted; then, because it is shown not to have been confirmed by the signature of any bishop of the apostolic see. But if the priests of any province, having held a council within their own territories, have attempted anything without the authority of their metropolitan bishop, the holy Fathers ordained that it must be void; how much more is it beyond doubt that what is known to have been presumed by laymen—even with some bishops consenting, who nevertheless could not inflict prejudice upon the Pontiff by whom they are proved to have been consecrated—when no bishop was present at the apostolic see who, obtaining the prerogative of the blessed apostle Peter, who holds the primacy of the priesthood throughout the whole world, has been accustomed to give firmness to synodal decrees, lacks force, and cannot in any way be reckoned among ecclesiastical statutes.

III. The holy synod said: Although, according to the account of our venerable brothers Laurentius, Peter, Eulalius, Cresconius, Maximus, and Stephen, it is not uncertain among us that this same document is of no weight—even if it could stand on some rationale, it ought by every means, in the synodal assembly, to be weakened and brought to nothing by the provident sentence of your blessedness, lest it remain as an example for any laymen whatsoever, however religious, or for the powerful, to decree anything concerning ecclesiastical property in any city and in any manner. For it is taught that the care of disposing of these things has been committed by God, without dispute, to priests alone.

Bishop Symmachus said: Now, since God has granted me your longed-for presence on this occasion, I wish, if it pleases you, that a firm measure be taken, which I believe accords with ecclesiastical property, so that all whom vain fury has stirred up against me may recognize that I strive for nothing more than that what has been committed to me by God under stewardship may be kept safe, and that it should also be pleasing to any successors whatsoever who fear God, and should pertain to the guardianship of the ecclesiastical patrimony. The holy synod said: We know that your provision attends to what is necessary, and therefore it is in your power to arrange what must be followed.

Symmachus, bishop of the catholic church of the city of Rome, said: Great cultivation is indeed owed to the venerable and priestly purpose, which is intent from zeal, not from necessity, on arranging what is right. But since in certain persons who demand what belongs to others, avarice, the mother of vices, having cast aside the bars of honesty, thinks that whatever is permitted is expedient, and thus, while it gapes after prey, it abuses the patience of supernal piety, those who await correction, with heaven governing, think that they are not bound by judgments, and it is clear that among certain persons the delay of the divine sentence proceeds to an occasion of plundering. But for us, whom pastoral care and the reason that must be rendered for the substance entrusted to us by dispensation bind, there is need that we extend our solicitude not only to present matters but also to future ages, lest it come about to the detriment of our soul, if those who are able, when the freedom of one presuming has erred against the statutes owed to innocence, since both we and our successors can be supported by religious authority, serving the laws of the church.

IV. Having therefore weighed these matters, with the consideration of our God destined to endure, we sanction by decree that it shall not be permitted to any bishop of the apostolic see, from the present day until, by the Lord's disposing, the saving doctrine of the catholic faith shall have remained, to transfer a rural estate, of whatever size it may be, whether of magnitude or of smallness, under perpetual alienation or exchange, to the rights of anyone whatsoever, nor are they to be excused on the pretext of any necessity. Since indeed what we speak is not personal, nor is any of the clergy or laity to be protected under this occasion having been accepted, but neither is it permitted for the rights of usufruct to be given to any persons, nor for what has been given to be retained, except by clerics, and captives, and pilgrims, lest an occasion of ill treatment be furnished, since for that liberality other channels are reserved. Of course only the houses established in whatever cities, whose condition it is necessary to sustain with no small expense, if it happens that they be taken away, are to be exchanged under a just estimation of revenues, and out of fear of divine judgment.

V. We likewise wish that the presbyters of the churches throughout all the titles of the city of Rome, or whoever else they may be, be bound by this law as guardians, since it is sacrilege to say that a man of the second order in the Church is not held by the obligation by which the supreme pontiff binds himself through the love of Christ. But whoever, forgetful of God and unmindful of this decree — by which we wish the priests of the city of Rome to be bound by religious ties — committing anything against the present constitution, shall attempt in any way whatsoever to alienate anything from the right of the titles, or of the aforesaid Church, beyond gold, silver, or gems, and also vestments, if they exist or have been added, or any movable goods pertaining to divine adornment — saving, however, under the aforesaid condition, the houses — let the donor, the alienator, and the seller be punished by the loss of his honor.

VI. Moreover, whoever has sought or received, or whoever of the presbyters, deacons, or defenders has subscribed to the giver, let him be struck with anathema, by which God, angered, smites souls; and let the same penalty, which we have set forth above in the matter of the alienator, be visited upon the receiver or the subscriber among the persons comprehended above, that is, those whom we have decreed to be struck with anathema, unless perhaps both the alienator, when he reclaims it, and the one who received it, have provided for themselves by speedy restitution.

VII. But if anyone, with too little care for his own soul, should perhaps neglect the remedy offered, then beyond those kinds of penalties which are recorded above, contrary to right, if any document shall have been drawn up, it shall be made effective with all its force (even though from the beginning it had none). But it shall also be permitted to any ecclesiastical persons whatsoever to raise a voice of contradiction and to be supported by ecclesiastical authority, so that with its fruits it may reclaim what belongs to another, nor may anyone shield himself by any obstacle before the tribunal of Christ, because what has been left to religious souls for the substance of the poor he scatters contrary to right, without any consideration of piety. But we wish the law of this constitution to be observed only in the apostolic see, while in all the churches throughout the provinces, according to the consideration of souls, the custom being preserved, the rulers of those churches shall see to it that it accords with the purpose of religion. And they subscribed.

Caelius Symmachus, bishop of the Church of Rome, subscribed to this constitution made by us.

Caelius Laurentius, bishop of the holy church of Milan, have subscribed to this constitution made by the venerable pope Symmachus.

Peter, bishop of the catholic church of Ravenna, have subscribed to this constitution made by the venerable pope Symmachus.

Eulalius, bishop of the holy church of Syracuse, have subscribed to this constitution made by the venerable pope Symmachus.

Felix of Interamna,

Aemilianus of Vetella,

Tigridius of Turin,

Bassus of Modena,

Maximus of Blera,

Rufentius of Ignatia,

Martinianus of Ostia,

Fortunatus of Vessana,

Eucarpus of Messana,

Stephen of Venusia,

Romulus of Praeneste,

Vindemius of Antium,

Fortunatus of Fulgenae,

Martianus of Aecanum,

Chrysogonus of Alba,

Laurentius of Bovianum,

Paschasius of Vulturnum,

Aprilis of Nuceria.

Innocentius of Forum Sempronii,

Felix of Nepi,

Amandus of Potentia,

Colonius of Forum Clodii,

Projectus of Forino,

Bonifacius of Foroflaminio,

Huslicus of Bursento,

Victor of Duno,

Sylvianus of Velletri,

Areston of Ostia,

Felix of Nepi,

Asterius of Aquino,

Eusebius of Faneslro,

Cresconius of Todi,

Jocundus of Augusta,

Vitalis of Fundi,

Pacatianus of Coanilia,

Martyrius of Terracina,

Basilius of Tullentino,

Benignus of Acquaviva,

Severinus of Tundarino,

Joannes of Spoleto,

Valentinus of Amiterno.

Probus of Carmejano,

Candidus of Tivoli,

Proculeianus of Sepino,

Maximianus of Perugia,

Eutychius of Trani,

Fortunatus of Anagni,

Marcus of Samnium,

Memor of Canosa,

Florentius of Blestino,

Concordius of Meseno,

Asellus of Populino,

Elpidius of Voliterno,

Veneriosus of Pello,

Sebastianus of Sira,

Venantius of Senogallia,

Innocentius of Tiferno,

Justus of Signia,

Augustus of Lipari, for Ursus,

Propinquus of Trebia, Romanus of Numentum, the Roman Synod, in the year of Christ 501. In the consulship of the most illustrious men Ruffus Magnus and Faustus Avienus, on the day before the Kalends of November. The holy synod, gathered in the city of Rome by the command of the most glorious king Theodoric from diverse regions, said in the name of Christ: Since the royal authority had commanded the priests to assemble at the city of Rome from diverse provinces, so that the holy council might judge concerning those things which were being said and charged by his adversaries against the venerable Pope Symmachus, prelate of the apostolic see, the necessity arose of consulting the king regarding the bishops of Liguria, Aemilia, and the Veneto, whom the course of his journey had brought into the presence of the prince, as to which of them he had wished to be gathered together on account of their broken age and bodily weakness. The aforesaid most pious king replied with the disposition of good conduct that many dreadful things concerning the acts of Pope Symmachus had been reported to him, and that it ought to be treated in the synod, so that by judgment it might be established whether the objection of his enemies was true.

The aforementioned pontiffs, who had the occasion to allege [matters], suggested that he who was said to have been attacked ought himself to convoke the synod, knowing that the first merit, or primacy, of Peter the apostle of his see, and then, by the command of the Lord, the authority of the venerable councils, handed down to it a singular power in the Churches, and that the bishop of the aforesaid see had not been subject to the judgment of the least [persons], and that in a similar proposition the form could easily be attested by some example. But the most eminent prince signified that the pope himself had also demonstrated his will by letter in gathering the synod. From his meekness the requested pages were sought, which it was established had been sent by him; he decreed that they be given to the priests without delay, or whatever had been done in the same matter, [and] what had come to Rome in writing from diverse parts of lands or regions by God's furtherance. And while in the venerable assembly the matter was being begun, as the nature of the case required, the holy pope Symmachus, as he had care, quickly entered the basilica of Julius, in which the gathering of the pontiffs was held, and gave thanks to the most clement king for the synodal summons, and testified that the matter of his desire had come to pass.

The cause, then, of the grief among the minds of the priests, which arose from the council not yet confirmed, was cut off; he professed to give authority for assembling the order, as the ecclesiastical statutes demanded, in the presence of all the bishops who had gathered there, hoping that the visitor who had been demanded against religion, against the statutes of the ancients, or against the rules of the elders, on the part of the clergy or by some laymen, might, by the ordination of the bishops, as befitted his holy purpose, withdraw from the first rank, and that all things which he had lost through the suggestions of his enemies might be restored to his power by the honorable council, and that the prelate of so great a place might first be legally restored to his former state, and then come to the cause, and if it so seemed right, answer the propositions of the accusers. The matter seemed worthy to the greatest number of the priests, and, as it deserved, was carried into effect. The synod, however, did not presume to decree anything without the king's notice, but the just suggestion, through the negligence of the legates, did not obtain a favorable response according to its wishes. Pope Symmachus was ordered by the king's commands, before the recovery of the patrimony of the churches which he had lost, to contend in dispute with his assailants; but he was unwilling on this occasion to resume the privileges of his power and the things which he had submitted for the amendment of his conscience (as we justly estimate).

But when the synod had been assembled in Jerusalem in the basilica of the Sessorian palace, it seemed good to some of the priests that the libel which the accusers had prepared, who were daily calling for seditions, should be received by the synod; and in receiving it there were two things which were either hostile to the truth or, as far as is shown, opposed to the ecclesiastical purpose of the assembled fathers. The one, because they said that the crimes of the aforementioned Pope Symmachus had come to the notice of the royal court, which he declared to be false; for he would not have committed a new cause of hearing, if he knew that his conscience, convicted of error, awaited only his sentence. The other, that through slaves he said he could be convicted of the things which they objected against him, adding that he himself should hand over the slaves, by whom, as they asserted, he could be overcome in the judgment. This matter was hostile both to the canons and to the public laws themselves, since the statutes of the Fathers had ordained that those whom the laws of the world do not admit to accusation should not be granted the license of speaking in an inquiry or of accusing anyone. And while it was being discussed among these things which were to be done, the aforesaid pope kept coming forward to plead his cause; and on arriving he was so treated by the crowds of his rivals rushing upon him that for many priests who were with him, through that very slaughter, there was an occasion of death, and the illustrious man Count Aligernus, and lofty men, [bore] the traces of wounds still fresh.

When Gudila and Vedeulfus, the chief officers of the royal household, had perceived that he had betaken himself, from where he had gone out, to the precincts of the blessed apostle Peter. These things having been done, and affairs thrown into various confusion, we again applied ourselves to the principal justice, knowing that the Lord governs his own divinity, which itself provided for the governance of Italy, to whose gentleness we brought in everything through a series of reports, as the matter demanded. We also informed him that the often-named pope, after the slaughter to which he had been subjected together with his own, had been admonished, if he again had the will to come out to judgment, but that he had alleged through the bishops sent to him that, by the mandates of the canons granted to him, in the affection of his purgation he humbles the height of his cause, and how great were the dangers by which they had been almost overwhelmed. That the lord king had it in his power to do what he wished; that he himself, in the meantime resisting justice, could not be compelled by the statutes of the canons. To these things the most serene king, with God inspiring him, responded thus: That it was within the judgment of the synod to prescribe what should be followed in so great a matter, nor did anything pertaining to ecclesiastical matters belong to him beyond reverence, committing it also to the power of the pontiffs, that whether they wished to hear the proposed matter or not, they should deliberate what they thought more useful: provided that by the provision of the venerable council there be peace in the city of Rome for all Christians, and that the commandments of God be fulfilled, whatever is justly offered.

Recognizing that a ruler must be given to their Italy, and that no other task remained for us except to exhort those who disagreed, with the humility of our purpose, to concord—since one thing remained of such great matter, whereby we might obey God—we summoned the most ample senate, with such a legation as was fitting to be sent, in accordance with the will of the holy prince, admonishing and instructing them that the causes of God must be committed to his own judgment, who is able to kill the body and send the soul into hell (Matt. 10); who says, Vengeance is mine, and I will repay (Ezek. 9); before whom conscience is naked (Rom. 12), and to whom hidden things are not concealed. Prudent men ought to consider how many things had inappropriately and prejudicially occurred at the beginning of this affair, and that we do not open but close the way to sins through this very thing which they themselves called remission, since what was said we reserve for a greater judgment, instructing them that through those Christ became known (John 10), and that it is not the wolf's snares that the sheep should foresee, but the shepherd's—especially because in the aforesaid cause error had entangled many whom they deigned to recognize and to satisfy God. And because the members of the Church could not be scattered further under this occasion, but rather should be sustained through gentleness, as Paul, the teacher of good works, had instructed us (2 Tim. 4), saying that very many are to be healed through patience and doctrine.

And all who are considered guilty and entangled in grave sins—although there is no one free from fault, as the apostle John testifies (1 John 1): If I say that I have no sin, I am a liar—yet they are the more to be supported in the pressures of men, and to be terrified by these passions, while divine judgments are suspended; especially since those things which we have set forth above, among others concerning the authority of the see, stood in the way, because what its possessor, the blessed Peter, once merited has accrued to the nobility of the possession, and gives you ancient clarity; may he give, from the gift of Christ, to rulers, crying out that it is written by the prophet in the person of God (Isa. 50): Is my hand not able to consume those who have erred? We have very often admonished these same things, as was fitting, so that they might depart with their purpose held, and not scrutinize our deed, which God had inspired, against the command of the prince, but follow it, as was fitting for children of the Church, and not contend under this omission, and the losses of the Church increase. This matter demanded that help be given with haste, and the necessity of this speed was upon us and of obedience upon them; especially since we see almost the whole people to have adhered inseparably to his communion, concern for whom, not small, was goading us, lest he slip into some error.

With these things alleged, we decree with the adjuration of our God, constrained by the consideration of these necessities and religious matters, and with heavenly inspiration, all things that were in the case having been weighed by secret inspiration, that Pope Symmachus, prelate of the apostolic see, having been assailed by propositions of this kind, as far as pertains to men—since it is established that the whole matter, by the causes standing in the way designated above, was left to the divine judgment—be immune and free, and that he deliver the divine mysteries to the Christian people without any offering concerning the objections, in all his churches pertaining to the jurisdiction of his see, because we have known that he could not be bound on account of the assault of his opponents, for the causes designated above. Hence, according to the principal precepts which grant this to our power, we restore to him whatever of ecclesiastical law is within the sacred city of Rome or outside it, reserving the whole case to the judgment of God, and we exhort all that they receive the sacred communion from him, as the matter demands, and that they be mindful of God and of their own souls, because he is both a lover of peace and himself peace, who admonishes, My peace I give to you, my peace I leave to you (John XIV; Matthew X). And affirming that peace must be confirmed in whatever city, he says that the peacemakers are blessed (Ibid., V).

Whoever, by our instruction (which we do not reckon highly), either does not accept these things or believes they can be reconsidered, let him see that in the divine judgment he will render an account of his contempt, as we trust in God. Concerning the clerics of the aforementioned pope who at some time before departed from their bishop contrary to the rules and made a schism, we have decreed that this be done: that mercy follow them as they make satisfaction to their bishop, and that they rejoice to be restored to the ecclesiastical offices, because our Lord and Redeemer rejoices that the lost sheep are found from their error, and the heavenly physician grants fatherly freedom to the runaway son (Luke 15). But whoever of the clerics, after this form approved by us, presumes to celebrate masses in any place consecrated to God in the Roman Church, apart from the knowledge of Pope Symmachus, while he lives according to the canonical statutes, let him be struck down as a schismatic. Let this suffice to have been set forth sincerely with the knowledge of God. And they subscribed.

Laurentius, bishop of the Church of Milan, have subscribed to this our decree, in which we have committed the whole cause to the judgment of God.

Petrus, bishop of the Church of Ravenna, have subscribed to this our decree, in which we have committed the whole cause to the judgment of God.

Felix of Iteramnum,

Maximus of Blera,

Maximus of Ticinum,

Gerontius of Fundi,

Laurentius of Boea,

Mercurius of Sutri,

Hilarus of Tempsa,

Innocentius of Fertinatum,

Vitalis of Fundanus,

Aristus of Ostia,

Victor of Luna,

Chrysogonus of Alba,

Romanus of Numentum,

Cresconius of Tuder,

Joannes of Spoleto,

Laurentius of Vergomma,

Rufentius of Agnani,

Martianus of Aca,

Fortunatus of Agninum,

Innocentius of Forosempromen,

Hilarus of Tempranum,

Severinus of Tundaritanum,

Sebastianus of Sura,

Felix of Atella,

Propinquus of Tribensis,

Bonifacius of Camerinum,

Vindemius of Antium,

Valentinus of Amiternum,

Bonifacius of Aquaviva,

Aemilianus of Suranum,

Cassianus of Mutina,

Stephanus of Venusia,

Fortunatus of Fulginiae,

Stephanus of Naples,

Maximianus of Perusia,

Concordius of Mesina,

Castus of Prata,

Martyrius of Terracina,

Asterius of Aquinum,

Arnantius of Potentia,

Ursus of Reate,

Innocentius of Mivanum,

Eustasius of Cremona,

Eucarpus of Meresape,

Serenus of Nola,

Eutychius of Tranum,

Paschasius of Vulturnum,

Felix of Nepete,

Innocentius of Direntum Tiberinorum,

Sylvanus of Velitrae,

Mercurius of Gabii,

Rusticus of Buxentum,

Adeodatus of Formiae,

Justus of Signatia,

Augustus of Lipari,

Fortunatus of Suessa,

Jocundus of Augusta,

Viticanus of Celcnia,

Proculeianus of Sepina,

Aprilis of the Lateran,

Memor of Canusium,

Elpidius of Volaterrae,

Adeodatus of Silva Candida,

Rogatus of Tauromenium,

Probus of Carmeiana.

Tigridius of Taurianum,

John of Ariminum,

Candidus of Tibur,

Asellus of Populonium,

Collonicus of Forum Clodii,

John of Turris,

Venerius, of Palla,

Servus Dei of Ferentium,

Dulcitius of Saint Antimus.

DECREES OF POPE HORMISDAS.

Justin Augustus to Pope Hormisdas.

By the same zeal with which we have always been and are now devoted to reconciling the opinions of those who cultivate the catholic faith, so that all may with one mind venerate the indivisible light of the Trinity, we are known to have made this plain: now sending of our own accord a legate to your blessedness for this very purpose, the honorable man Gratus, master of the scrinium, so that a remedy may at last be found for the discord of those who contend in various ways; now receiving with ready and willing affection the most religious men whom your apostolic see has deemed should be sent as intermediaries of unity. For indeed, as though peace itself, we have looked upon them with joyful eyes and have drawn them to be embraced with outstretched hands. Moreover, we shall ordain with all intent that the venerable Church of Constantinople, and not a few others besides, may receive your wishes, not only in other matters, but also in the removal of names from the sacred diptychs, which you have most especially demanded should be removed.

But there were certain cities and Churches, both in Pontus and in Asia, and especially in the East, whose clergy or peoples, though assailed by all threats and persuasions, were nevertheless in no way bent to remove the bishops and reject the names of those whose reputation flourished among them; but they judged a life harder than death, if they should condemn the dead whose life they boasted of while they survived. What then shall we do with such obstinacy, which neither listens to what is said nor despises torments to such an extent that it deems it a great and festive thing if it departs from the body before it departs from religious counsel? It indeed seems to us that there is need to act more gently and more clemently—things which, if they cannot now be found in your holiness, cannot be found in another either; for we have not received a libel of those desirous of blood and punishments (which is even grievous to say), nor that the desires of concord remain imperfect at small risk; but to prolong, in whatever order we can, the conjunction of the members of the Church. Whether, then, will it be more excellent that, for the sake of the lesser, such great multitudes be wholly adverse to us, or that, with small concessions and remissions granted, the greater matters and those to be sought by every reckoning be corrected: so that what was not permitted in all things may at least be alleged from necessary parts?

We ask therefore for a list of names, not of Acacius, not of either Peter, not of Dioscorus or Timothy, whose names the letter of your Holiness contained for us: but those whom episcopal reverence has celebrated in other cities, and this with the exception of those cities where the little book of your Beatitude has already been fully admitted, unless your Benevolence has decided that this part also should be more gently corrected. But the matter is not lacking even the judgment of the Apostolic See, so that it should be called not so much a pardon as a deliberate and already well-considered definition. For Anastasius, of most religious memory, had openly and plainly established at the summit of the Church, when he wrote this same matter to our predecessor, that for those who seek peace it is enough that only the name of Acacius be passed over in silence. Therefore he follows the earlier decrees of your see, who does not judge that all memorials of the dead are to be despised, so that it would be held unworthy and incongruous if your gentleness were not spread abroad more placidly to all, not only to the dead but also to the living, in every end of the earth: and this indeed we have not doubted will be pleasing to you, so that with a peacemaking response at once the world may be made more joyful. But let your Holiness remember that we wrote a while ago that supplications had been sent to us from the East containing their will and judgment, in which they show that they will persist firmly, and from which they think they must by no means desist.

We have therefore rightly believed that this little document, according to our promises, should be sent to you in the present matter through John, a most reverend bishop: so that its tenor, once accepted by your see as well, may be profitable for gathering and uniting the venerable Churches everywhere, and especially the Church of Jerusalem: to which all bestow such great favor, as to the mother of the Christian name, that no one dares to separate himself from her. It is fitting, therefore, that your Holiness also declare your own consent by an epistolary page as well: so that, when the tenor of this same little document has become known and made clear to all, and is also praised by you and tenaciously kept, the world may be the more joyful. Given on the fifth day before the Ides of September at Chalcedon, in the consulship of Rusticius; received on the day before the Kalends of December in the consulship of the aforesaid. (In the year of Christ j.

Copy of the petitions.

II. A prayer and supplication to the God-beloved and most pious emperor, Augustus from God, and to the most Christian prince Justin, from the clerics and abbots and possessors of the province of Syria, of Jerusalem, and of Antioch, and of Second Syria.

Draw water with joy from the fountains of salvation, cries the prophet Isaiah and proclaims (Isa. 12), plainly showing that the fountains of salvation are the evangelical truths and preachings, from which the blessed apostles, and those who were disciples in succession, and the wise teachers of the Church, drawing the saving water of faith, irrigated the whole holy Church of God, which, founded upon the rock of the chief of the apostles and keeping the right and inflexible confession, confidently cries out with him to the only-begotten Son of God at all times, saying: You are the Christ, the Son of the living God (Matt. 16). Receiving this saving confession from the four holy synods, which are honored by the evangelical precepts, we have never through the grace of Christ deviated from the right doctrines handed down to us, as the proof of events testifies and the constancy of faith in the time of necessity demonstrates. If therefore, as Christians, we are partakers of the reason of faith, we hasten most piously toward the common peace and unity, and we make known to your piety by this our manifest satisfaction the same faith which we received from the beginning: so that it may be known that we both run together toward peace and, with God's help, do not turn aside from the right faith; but we execrate every heresy equally, and not only the Eutychianists and Acephalians, but also the Nestorians, and those who worship a man we hate with our whole soul and anathematize.

But we, most Christian emperor, as was said above, having been baptized from the beginning in the Father and the Son and the Holy Spirit, and as believers we adore one essence of God in three subsistences according to the teaching and symbol of the holy Fathers, believing in one God the Father almighty, and in one Lord our Jesus Christ, the only-begotten, God the Word, and likewise in one Holy Spirit. And according to this divine teaching we also understand and receive the definition promulgated by the holy synod of Chalcedon, confessing and believing that one substance, or person—which the same holy synod proclaimed in two natures, that is in deity and humanity, indivisibly and without confusion—is God the Word, and our Lord Jesus Christ is one from the holy and consubstantial Trinity. For if we accept one God in three subsistences, as has been said, but the Father is not incarnate, nor the Holy Spirit, while God the Word was incarnate and became man, he is one from the holy and consubstantial Trinity according to the property of sonship. Thus, therefore, believing according to the four holy synods forementioned and according to the word of God, we do not refuse to confess his birth according to the flesh.

Hence the holy Virgin is properly believed to be the Mother of God, inasmuch as she bore, according to nature and in truth, the Son of the one essence of the Father, God the Word, by an immutable nature, having taken man from herself; and we confess two natures in Christ united in essence or substance, as in one person or substance, neither removing the diversity or property of these after the union, nor are we taught to divide them into two persons and substances through the union. And we know the same only-begotten Son of God, both before His incarnation and after it, to be at once the same God and man, passible in the flesh, impassible in the Godhead, circumscribed by the body, not circumscribed by the spirit, the same earthly and heavenly, whom the world received as man and could not contain as God, mortal and immortal, nowhere abolishing the diversity of the natures, nor dividing the union by essence. For this is truly the great mystery of godliness, that one of the holy Trinity and one essence was incarnate, and God the Word became man, and in both natures, of divinity and humanity, is known and adored indivisibly and without confusion, undergoing no conversion or change, but preserving in Himself the property of each nature in one person.

Therefore, receiving and guarding the aforesaid holy synods on account of this faith, we anathematize all who at any time or in any manner wrote anything against them, especially John Egota, who, as a Nestorian, spewed forth many blasphemies against the aforementioned holy synod of Chalcedon, similarly condemning also Timothy, surnamed Ælurus, as a Eutychianist, barking against it together with his followers. Thus, therefore, with God's help, we have always held and even now hold this view, and for this reason we have offered this satisfaction to your piety. For you have deigned to command us to set forth our own understanding and how we hold concerning the sound faith, because certain heretics, while hastening to conceal their own evil, attempt to disparage our freedom in Christ and the right faith. We therefore beseech your clemency that you should have solicitude for the perfect union of the holy Churches, so that the unity which has been brought about with God's help may not hereafter be disturbed by any occasion of strife, whether reasonable or unreasonable. May God fulfill the pious desire of all of you, to the glory of His name and the discipline of the commonwealth.

Hormisdas to Justin Augustus.

III. Among those matters which pertain to the unity of the Church, for the sake of which God chose the empire of your clemency, you have set down in writing this also, venerable emperor, which the care of the faith—to which you declare that you devote yourselves in manifold ways—has added: that the petitions of certain persons, to be brought forward, might be joined to the notice of my lowliness, so that I might either recognize what question arose from them, or, to remove the ambiguity of the proposed consultation, a response befitting religious knowledge might be returned by me. All these things have been covered with the solicitude that was fitting, and although it could have sufficed for the fullness of a response if I were to write back only those things which were defined by the ancients, nevertheless, in order to repay the affection of your religious purpose, I believed that the service of my own discourse also should not be withheld—which service, concerning the emerging poisons of Nestorius and Eutyches, the paternal instruction omitted; and almost all the impieties, together with the inventors of such abominable dogmas, have preceded in agreement into one the synodal decrees.

Nor is there any further place, now that the most dire seeds of perfidy have been cut off, either for believing that Christ our Lord existed without the truth of the flesh, or that the same one came forth as both God and man from the inviolate fruitfulness of his mother's womb, since the one of them, by denying the dispensation by which we have been saved, would make it void as far as in him lies, while the other, by the contrary opinion but with like impiety, would exclude divine power from true humility in the same our Lord Jesus Christ; neither did the latter remember that Christ showed his flesh to be touched (Luke 24), nor did the former keep in mind the Gospel which says that the Word was made flesh (John 1). To him the voice of the Lord should have sounded without ceasing, by which he said and taught (John 3): No one has ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven. These things have often been grasped in many statements of those who came before, but neither will your clemency be able to recognize them, even though they have been said, as repeated with distaste, nor is it a shame to us to go over again the things which were proclaimed by our predecessors. For it is not possible that there be a diversity of preaching where there is one form of truth, nor will it be judged alien to the matter if we are in agreement in doctrine with those with whom we are in agreement in faith. Let the synodal decrees be turned over to the pious ears of your gentleness, and the constitutions of the blessed pope Leo consonant with the sacred faith, and you will find the same things in those which you review in ours.

What then remains after that font of faithful statutes for even the most curious searcher to inquire further, provided he keeps within the boundaries of the faith? There is no need either for an addition by the people or for instruction for the perfect, unless perhaps someone wishes to doubt rather than believe, to contend rather than to know, to follow uncertainties rather than to keep the decrees. For if the Trinity is God, that is, the Father, the Son, and the Holy Spirit, and God is one, as the lawgiver specifically says (Deut. 6): "Hear, O Israel, the Lord your God is one," how can it be necessary either to divide the Godhead into many, or specifically to thrust suffering upon the very essence of the Trinity? And—far be it from the minds of the faithful—this is either to introduce many gods after the manner of profane paganism, or to transfer sensible punishment to that nature which is alien to all passion. The holy Trinity is one; it is not multiplied in number, not increased by addition, nor can it be comprehended by understanding, nor can that which is God be separated by distinction. Who, then, would attempt to thrust a profane division upon that secret of the eternal and impenetrable substance, which no nature even of invisible creatures could investigate, and to reduce divine and hidden mysteries to the reckoning of human custom?

Let us adore the Father, and the Son, and the Holy Spirit, the distinct yet undivided, the incomprehensible and ineffable substance of the Trinity, where, if the reckoning of persons admits number, unity nonetheless does not admit a singularity of essence, yet in such a way that we preserve what is proper to the divine nature and preserve what is proper to each person, so that neither is a singularity of the Godhead generated in the persons, nor is that which is proper to the names transferred to the essence. Great and incomprehensible is the mystery of the holy Trinity. God the Father, God the Son, God the Holy Spirit, a Trinity undivided; and yet it is known that it is proper to the Father to beget the Son; proper to the Son of God to be born equal from the Father to the Father; it is known also what is proper to the Holy Spirit, that he proceeds from the Father and the Son under one substance of deity. But it is proper to the Son of God that, according to what is written, in the last times the Word should become flesh and dwell among us (1 Pet. 1; John 1). Thus within the womb of holy Mary, Virgin and Mother of God, with both natures united without any confusion, so that he who before the ages was the Son of God should become the son of man, and should be born in time after the manner of a man, opening by his birth the womb of his mother, and not dissolving the virginity of his mother by the power of his deity—a mystery plainly worthy of God being born—so that he should preserve the birth without corruption, who made the conception to be without defilement, preserving what was from the Father and representing what he received from the mother.

For whence did he who lay in a manger appear in heaven, wrapped in swaddling clothes be adored by the magi, brought forth among the animals, announced by angels, scarcely past infancy yet declaring mystical doctrines without an instructor, and amid the rudiments of boyish years giving forth the signs of heavenly powers? For the same is God and man—not, as is said by the faithless, under a fourth introduction of a person, but the very Son of God, God and man, the same power and weakness, humility and majesty, redeeming and sold, placed on the cross and bestowing the kingdoms of heaven. Thus, that our infirmity might be able to be destroyed, he was buried by his unbegotten power, lest it be consumed by death; according to that which as man he willed to be born, and according to that which made him like the Father, he rose again, suffering wounds and the savior of the sick, one of the dead and the life-giver of the dying, descending to the underworld and not departing from the Father's bosom. Whence also the soul, which he laid down for the common condition, he straightway took up again for his singular virtue and admirable power. That these things are so, and that no doubt ought to be admitted—namely, lest our Lord Jesus Christ either be not believed to be God amid the sufferings of the body, or lest he be believed to be God only and not also man amid the wondrous works of his marvelous powers—he instructed us by the example of two apostles, declaring Christ our Lord to be God by the faith of Peter, and man by the doubt of Thomas.

For what difference did it make that he wished to ask his disciples whom men said he was, except that, when Peter answered, "You are the Christ, the Son of the living God," he might make known that this was not revealed by flesh and blood, but inspired by God the Father, and that through the testimony of the praised answer the faith of the truth might be made manifest? What difference did it make that, when the Lord appeared after the resurrection, Thomas was either absent from the others or alone doubted, except that the world might believe what the doubting disciple had verified, so that while he allowed himself to be touched by the hands of one man, it might be recognized by the whole body of the faithful what he was? The doubt was therefore not interposed to condemn the disciple, but the instruction of posterity was sought. Or does he expect anything else from what the same Lord inserted concerning himself, when, as Cleophas and the other disciple were walking toward Emmaus and speaking of him, he joined them? And although they had learned of the Lord's resurrection through the women who had first come to the tomb, yet, so that through their doubt he might give firmness to believers in future ages, beginning from Moses and all the prophets, he interpreted and showed that it was necessary for Christ to enter thus into his glory, and that through the passion human nature, and through the glory divine nature, were in him.

These things are suggested by the manifold examples of the holy Scriptures, and they are not said, as though unknown, before your religious conscience, venerable emperor; for the faith itself, which is steadfastly asserted by you, renders you this service, that it both implants in your senses a love of itself and pours in the knowledge by which it may be more diligently asserted. And yet it is a matter of the stewardship entrusted to me that I too should not be silent about things known even to the learned, so that, as the catholic preaching succeeds itself in turn through the changes of times, what is asserted without ceasing may be believed without end. I could have discussed more broadly these things which pertain to the divinity and humanity of our Lord Jesus Christ, and in him the unity of two natures without confusion, according to the definitions of the ancients, if there were need to dispute against those who dissent from them; but since both the synodal decrees and the dogmas of the blessed Pope Leo are in the hands of all, I have believed it more fitting to touch briefly on a few points than to unfold them all. Now truly it is enough for him to know this much, to be on guard in this way: that the property and essence be so understood that it be known what a person is, and what we ought to attribute to substance. Those who ignorantly fail to know these things, or dissemble them with cunning impiety, while they omit what is proper to the Son in the Trinity, are laying snares for unity. But if the things foretold are held fixed by strong roots, there is no departure from the paternal tradition, and the questions are steadfastly met. Given on the eighth day before the Kalends of April, in the consulship of Valerius and Victorius.

(Anno Christi 521.)

Hormisdas to the presbyters, deacons, and archimandrites of Second Syria.

IV. Having read the letter of your beloved selves, in which the madness of the enemies of God has been laid bare and the stubborn fury of the faithless has been set forth with grief—those who, while with a revived spirit they hate God, impiously persecute His members—as far as the acknowledgment of your constancy is concerned, I blessed God, who preserves the faith of His soldiers amid adversities; but again, considering the shaking of the churches and the troubles and labors of the servants of God, in the manner of a prophet...

DECREES OF POPE GREGORY THE YOUNGER.

In the name of the Lord God and of our Savior Jesus Christ, with our lord the most pious Augustus Leo, crowned by God, the Great Emperor, reigning, in the sixth year of his reign, and also with Constantine, his son, the new emperor, in the second year, in the month of April, in the fourth indiction.

With the most holy and thrice-blessed Gregory, the apostolic pope, presiding in the basilica of the blessed Peter, prince of the apostles, before the confession, with the most holy bishops also seated...

To Agnello of Ferentino,

Vitalis of Alatri,

Martianus of Gabii,

Tiberius of Silva Candida,

Georgius of Nepi,

Andreas of Albano,

Tribunatius of Falari,

John of Blera,

Sergius of Palestrina,

Synderetus archbishop of Spain,

Sedulius bishop of Britain,

Fergustus bishop of Scotland,

Majorinus of Polimartium,

John of Beliternum,

Opportunus of Maturano,

Georgius of Porto,

Gregory of Anagni,

John of Signia,

Agnello of Sutri,

Anastasius of Tibur,

Uviliaritus of Narni,

Peter of Ameria,

and to the venerable presbyters,

and to the deacons standing by,

Peter the archdeacon,

Gregory Macoseus,

Benedict and the deacons, and the whole clergy,

the most holy and most blessed Pope Gregory said: Since by heavenly compassion we are rulers of the Lord's people, it behooves us the more earnestly, with God's protection, to think often for their salvation, lest, having defrauded the souls entrusted to us (which God forbid), we be compelled, by the snares of the ancient enemy, before the Shepherd of all, unless correction of offenses comes first through prevention, to render a strict account.

While I weigh and bring back to mind with how great circumspection we ought to stand watch against the wickedness of each one's crime and resist its blow, and if at any time it has leapt in to disturb the minds of the faithful, to withstand it with heavenly aid, I am greatly shaken and waste away exceedingly, lest by serpentine cunning (which God forbid) it deceive even the more frivolous; with God truly favoring us, we ought, with very great solicitude of soul, of a calmer mind, and relying on divine help, to strive for the salvation of all, so that with unconfused countenance, not struck down by anyone's fraud, we may deserve to stand before the eternal Judge and to hear the voice saying: Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things; enter into the joy of your Lord (Matthew 25; Luke 19). For it is shameful, which I say with groaning, that I hear certain ones of the Christian people dwelling throughout this province of Italy to hold against the catholic faith and the statutes of the Fathers, such that they presume to take women consecrated to God as wives and to join relatives in marriage, which it is fitting to cut off with the spiritual blade and, if it pleases your holiness, to root out utterly, lest the crop of the good farmer, mixed with tares, grow foul with fruits to be shuddered at (Matthew 13).

The most holy bishops and the venerable presbyters responded:

We truly recognize that by the grace of the Holy Spirit the heart of your apostolate has been kindled, so that the foulness of such great misery may be wiped away from the minds of the faithful, and, as it were, a wound fixed in the body may be healed by a saving antidote, with the approach of such misery shut off, just as has been well foreseen by the interposition of anathema, lest anyone again—Roman, Lombard, or of whatever people he may be, and washed in the wave of holy baptism—should attempt it, so that one oppressed by the weight of such great sin may not fall headlong or be plunged into the abyss of iniquity; it must be avoided and utterly rooted out.

After this harmonious response of all, Gregory the apostolic pope, before the aforementioned body of the venerable prince of the apostles of Christ, pronouncing sentence, said:

I. If anyone has taken a presbytera in marriage, let him be anathema; and all responded for the third time: let him be anathema.

II. If anyone takes a deaconess in marriage, let him be anathema; and all responded for the third time: Let him be anathema.

III. If anyone takes in marriage a nun, whom they call a handmaid of God, let him be anathema; and all responded for the third time: Let him be anathema.

IV. If anyone takes in marriage his spiritual comother, let him be anathema; and all responded for the third time: Let him be anathema.

V. If anyone takes in marriage his brother's wife, let him be anathema; and all responded for the third time: Let him be anathema.

VI. If anyone takes in marriage his granddaughter, let him be anathema; and all responded for the third time: Let him be anathema.

VII. If anyone takes in marriage his stepmother or his daughter-in-law, let him be anathema; and all responded for the third time: Let him be anathema.

VIII. If anyone takes in marriage his cousin, let him be anathema; and all responded for the third time: Let him be anathema.

IX. If anyone takes as wife a woman from his own kindred, or one whom his kinsman had, let him be anathema; and all responded for the third time: Let him be anathema.

X. If anyone steals a widow to make her his wife, or with her consent, let him be anathema; and all responded for the third time: Let him be anathema.

XI. If anyone steals a virgin to make her his wife, unless he has first betrothed her, or with her consent, let him be anathema; and all responded for the third time: Let him be anathema.

XII. If anyone has recourse to soothsayers, diviners, or enchanters, or has made use of an amulet, let him be anathema; and all responded for the third time: Let him be anathema.

XIII. If anyone in any part violates the precepts issued by the apostolic Church concerning the olive groves and various places, and does not observe them in all things, let him be anathema; and all responded for the third time: Let him be anathema.

XIV. Let Hadrian, son of Exhilaratus, who after having given his oath in the apostolic confession has taken the deaconess Epiphania as his wife in an unlawful venture, be anathema; and all responded for the third time: Let him be anathema.

XV. Epiphania the deaconess, who after giving her oath fled with Hadrianus, son of Exhilaratus, and was taken as his wife, let her be anathema; and all responded for the third time: Let her be anathema.

XVI. If anyone has given assent to them in such a cruel deed, let him be anathema; and all responded for the third time: Let him be anathema.

XVII. If any of the clergy has let his hair grow long, let him be anathema; and all responded for the third time: Let him be anathema.

I, Gregory, bishop of the holy catholic and apostolic Roman Church, have subscribed to this decree promulgated by us.

Agnellus, bishop of the holy Church of Ferentinum, has subscribed to this decree promulgated by us.

Joannes, humble bishop of the holy Church of Beliternum, has subscribed to this decree promulgated by us.

I, Vitalis, bishop of the holy Church of Alatrium, have subscribed to this decree promulgated by us.

Opportunus, by the grace of God bishop of the holy Church of Maturianum, has subscribed to this decree promulgated by us.

Martinianus, bishop of the holy Church of Gabii, I have subscribed to this decree promulgated by us.

Georgius, bishop of the holy Church of Portus, I have subscribed to this decree promulgated by us.

Tiberius, bishop of the holy Church of Silva Candida, I have subscribed to this decree promulgated by us.

I, Gregorius, bishop of the holy Church of Anagni, have subscribed to this decree promulgated by us.

Georgius, bishop of the holy Church of Nepi, I have subscribed to this decree promulgated by us.

Joannes, unworthy bishop of the holy Church of Segni, I have subscribed to this decree promulgated by us.

Andreas, bishop of the holy Church of Albano, I have subscribed to this decree promulgated by us.

Agnellus, sinner and bishop of the holy Church of Sutri, I have subscribed to this decree promulgated by us.

Tribunatius, unworthy bishop of the holy Church of Falerii, I have subscribed to this decree promulgated by us.

Anastasius, bishop of the holy Church of Tibur, I have subscribed to this decree promulgated by us.

Joannes, bishop of the holy Church of Blera, I have subscribed to this decree promulgated by us.

Vuillari, bishop of the holy Church of Narnia, I have subscribed to this decree promulgated by us.

Sergius, by the grace of God bishop of the holy Church of Praeneste, I have subscribed to this decree promulgated by us.

Petrus, humble bishop of the holy Church of Ameria, I have subscribed to this decree promulgated by us.

Majorinus, bishop of the holy Church of Polimartium, I have subscribed to this decree promulgated by us.

Synderedus, bishop from Spain, I have subscribed to this decree promulgated by us.

Sedulius, bishop of the race of the Scots, I have subscribed to this decree promulgated by us.

Fergustus, bishop of the Picts, I have subscribed to this decree promulgated by us.

Likewise the subscription of the presbyters.

Sisinnius, humble presbyter of the holy Roman Church, of the title of Saint Lawrence, which is called of Lucina, I have subscribed to this decree promulgated by us.

Joannes, presbyter of the holy Roman Church, of the title of Saint Cecilia, I have subscribed to this decree promulgated by us.

Sisinnius, presbyter of the holy Roman Church, of the title of Saint Xystus, I have subscribed to this decree promulgated by us.

Joannes, presbyter, of the title of Saint Marcellus, I have subscribed to this decree promulgated by us.

Joannes, humble presbyter of the holy Roman Church, of the title of Saint Susanna, I have subscribed to this decree promulgated by us.

Eustratius, humble presbyter of the holy Roman Church, of the title of Saint Anastasia, I have subscribed to this decree promulgated by us.

Georgius, unworthy presbyter of the holy Roman Church, of the title of Saints John and Paul, I have subscribed to this decree promulgated by us.

Thalassius, humble presbyter of the holy Roman Church, of the title of the Holy Mother of God, which is called of Callistus across the Tiber, I have subscribed to this decree promulgated by us.

Marinus, humble presbyter of the holy Roman Church, of the title of Saint Sabina, I have subscribed to this decree promulgated by us.

Constantinus, presbyter of the holy Roman Church, of the title of Saint Cyriacus, I have subscribed to this decree promulgated by us.

Gregorius, humble presbyter of the holy Roman Church, of the title of Saint Clement, I have subscribed to this decree promulgated by us.

Epiphanius, humble presbyter of the holy Roman Church, of the title of Saint Lawrence, which is of Damasus, I have subscribed to this decree promulgated by us.

Marinus, unworthy presbyter of the holy Roman Church, of the title of the Apostles, I have subscribed to this decree promulgated by us.

Joannes, humble presbyter of the holy Roman Church, of the title of Saint Prisca, I have subscribed to this decree promulgated by us.

Peter, unworthy archdeacon of the holy apostolic see, I have subscribed to this decree promulgated by us.

Gregory, unworthy and humble deacon of the holy apostolic see, I have subscribed to this decree promulgated by us.

Muschus, humble deacon of the holy apostolic see, I have subscribed to this decree promulgated by us.

Benedict, unworthy deacon of the holy apostolic see, I have subscribed to this decree promulgated by us.

On the day before the nones of April, in the sixth year of the reign of our lord, the most pious Augustus Leo, great emperor crowned by God, and in the sixth year of his consulship; but also in the second year of the new emperor Constantine, his son, in the fourth indiction (the year of Christ 721).