mittat: sed neque de ecclesiasticis praeteritis causis aliquam securitatem cuiquam audeat facere, sive promittere, aut quasi factus episcopus ea quae direpia sunt non repetat, sed apud eos a quibus direpta sunt permanere libere patiatur: sciens quod si tale aliquid fecit, vel fecerit, nec a nobis omnino permittitur valere ipsa promissio, et cum judicii nostri, quod de ipso habuimus, damno, pastoralis consecrationis ordinem promereri non poterit.
XI.
Pelagius papa Cresconio illustri. De exactionibus episcoporum.
Illud te volumus modis omnibus custodire, ne qui episcoporum Siciliae de parochiis ad se pertinentibus nomine cathedratici amplius quam duos solidos praesumant accipere, neque compellere presbyteros, aut clerum parochiarum (suarum supra vires suas eis convivia præparare.
XII.
Pelagius papa Benegesto defensori. Ante judicem civilem clerici non accusentur.
he is to send; but neither concerning past ecclesiastical causes let him dare to give anyone any security, or promise, or, as if made bishop, not reclaim the things that have been plundered, but allow them to remain freely with those by whom they were plundered; knowing that if he has done or shall do any such thing, that very promise is by no means permitted by us to be valid, and with the loss of our judgment, which we have held concerning him, he will not be able to obtain the order of pastoral consecration.
XI.
Pope Pelagius to Cresconius the illustrious. Concerning the exactions of bishops.
We wish you to guard this in all ways, that none of the bishops of Sicily presume to receive, by the name of cathedraticum, from the parishes belonging to them more than two solidi, nor compel the presbyters or the clergy of their parishes to prepare banquets for them beyond their means.
XII.
Pope Pelagius to Benegestus the defender. Clerics are not to be accused before a civil judge.
Experientiae tuae praesenti auctoritate mandamus, ut in causis, in quibus quaelibet ecclesiastici officii persona loco petitoris existit, quemquam laicum pulsatura apud suae provinciae judicem suas proponere actiones non deserat. In iis vere negotiis, in quibus ecclesiastici officii persona pulsatur, totius submoto pulsationis obstaculo, ad episcopi, vel presbyterorum in loco, ubi quaestio vertitur, constitutorum occurrat indifferenter examen.
XIII.
Item Sergio cancellario.
Si quisquam clericus, sive inferioris, sive potioris gradus petitor existat, et contra laicam personam suas dirigat actiones, iste modis omnibus non alibi, quam apud provinciæ judicem negotium suum dicturus occurrat. Si quis autem laicus clericum cujuscunque gradus duxerit esse pulsandum, ad episcoporum judicium in eadem civitate vel territorio constitutorum proponat eas quas se habere exisUmat actiones. Quem ordinem legibus per omnia convenientem, atque consentaneum demonstrari Illa regula manifestat, quae præcepit aclorem forum semper sequi pulsati. Clericis vero pulsatis in episcopali judicio forum competere, principalium quoque sanctionum designat auctorilas.
By the present authority of your Experience we command that in cases in which any person of ecclesiastical office stands in the place of plaintiff, he who is about to sue any layman is not to fail to set forth his claims before the judge of his own province. But in those matters in which a person of ecclesiastical office is sued, with every obstacle to the suit removed, let him appear without distinction before the examination of the bishop, or of the presbyters established in the place where the dispute is being conducted.
XIII.
Likewise to Sergius the chancellor.
If any cleric, whether of lower or of higher rank, is the plaintiff and directs his claims against a lay person, he is by all means to appear to plead his case nowhere else than before the judge of the province. But if any layman has decided that a cleric of whatever rank is to be sued, let him set forth before the judgment of the bishops established in the same city or territory the claims which he considers he has. That this order is in all respects fitting and consonant with the laws, that rule makes clear which has ordained that a plaintiff always follow the forum of the defendant. But that for clerics who are sued the forum belongs to the episcopal judgment, the authority of imperial sanctions also designates.
PELAGII U EPISTOLARUM FRAGMENTA.
Synodorum congregandarum auctoritas Apostolicæ sedi privata commissa est potestate, nec ullam synodum generalem ratam esse legimus, quæ ejus non fuerit auctoritate congregata vel fulta. Haec auctoritas testatur canonica, hæc historia ecclesiastica roborat, hæc sancti Patres confirmant
XiV.
Pelagius Eucarpo episcopo Messanensi.
Charitatem illam, qua Dilectionem tuam semper amavimus, omnia superare secundum Apostolum credimus, et nullum sanctitati tuæ laborem pro ecclesiastico statu onerosum existere. Scit Fraternitas tua, quia pro peccatis nostris omnes quae sua quaerunt, non quae Jesn Christi. Hæc ideo prælibavimus, quia tibi rursus Catinensis Ecclesiae visltationem injungimus, cujus episcopus de hac luce transisse suscepta cieri relatione didicimus. (lmpossibile est enim ut nos In provincia Illa dunLaxat in Syracusanis partibus alii cuilibet causas,... ad Deum pertinent, committamus, nisi forte talem per te Deus nunc in Catinensi eligere voluerit, de cujus conscientia possimus esse securi, ut a te labores istos paululum removere possimus.) Mox ergo Dilectio tua ad supradictam Gatinensem ecclesiam pergat, et bominem de clero, qui nec morem habeat, nec filios. nec crimen aliquod canonibus inimicum, eligi cum auxilio Dei compellat atque suadeat, et statim eum ad urbem Romam cum decreto et testificatione relationis tuae transmitte b.
FRAGMENTS OF THE LETTERS OF PELAGIUS II.
The authority of convening synods has been committed to the Apostolic See by a private and peculiar power, nor do we read that any general synod was ratified which was not convened or supported by its authority. This the canonical authority attests, this ecclesiastical history confirms, this the holy Fathers affirm.
XIV.
Pelagius to Eucarpus, bishop of Messina.
We believe, according to the Apostle, that that charity with which we have always loved your Belovedness surpasses all things, and that no labor is burdensome to your Holiness on behalf of the state of the Church. Your Fraternity knows that, for our sins, all seek their own interests, not those of Jesus Christ. We have premised these things for this reason, that we again enjoin upon you the visitation of the Church of Catina, whose bishop we have learned has passed from this light, having received the report of the clergy. (For it is impossible that we should entrust the causes pertaining to God to any other person in that province, at least in the parts of Syracuse, unless perhaps God now wishes to choose such a man through you in the Church of Catina, concerning whose conscience we can be secure, so that we may be able to remove these labors from you for a little while.) Therefore let your Belovedness go at once to the aforesaid Church of Catina, and with the help of God compel and persuade that a man be chosen from the clergy who has neither a wife nor sons nor any crime hostile to the canons, and send him immediately to the city of Rome with the decree and testimony of your report.
IDEM.
* Fraternitatis tuae relatione suscepta, ejus latorem secundas quidem nuplias expertum non fuisse didicimus, castitatem tamen eum priori non servasse conjugio designasti. Et quamvis multa sint quae in hujusmodi casibus observari jubeat subtilitatis auctoritas, tamen quia defectus temporum nostrorum, quibus non solum merita, sed corpora ipsa hominum defecerunt, districtionis illius non patitur in omnibus manere censuram, et aetas istius, de quo agitur, futurae incontinentiæ suspicionem auferre dignoscitur, ut diacouatus possit ordinem provehi, temporum condescendentes, ut dictum est, derectui, eo.. cessisse nos noveris; ita tamen, ut de moribus et vita vel actu ipsius tu In die Judicit ante tribunal illud terribile reddas communi Domino rationem: quia sic praeterita prae angustia temporis mitigamus, ut caute atque sollicite futuris excessibus obviemosPropter quod jubemus Micinam ancillam, de qua se post uxoris transitum habere confessus est filios, neque cum ipso manere liceat, et quicunque monasterio continenliam professura, tua dispositione tradatur, ut meliori sorte ad quod promovetur officium sub bonæ possit famae merito ministrare, nec aliqua opinionls ejus maculandæ relinquatur occasio (Gratianus Dist. 34, cap. Fraternitatis).
THE SAME.
Having received the report of your Fraternity, we have learned that the bearer of it was indeed not a man who had experienced second marriage, but you have indicated that he did not preserve chastity in his former marriage. And although there are many things which the authority of strictness commands to be observed in cases of this kind, nevertheless, because the weakness of our times—in which not only merits but the very bodies of men have failed—does not allow the censure of that strictness to remain in all things, and the age of this man in question is recognized to remove suspicion of future incontinence, so that he can be advanced to the order of the diaconate, yielding, as has been said, to the condition of the times, know that we have given way; yet in such a way that you will render an account to the common Lord on the day of judgment before that terrible tribunal concerning his morals and life or conduct: for we thus soften past matters out of the straitness of the time, so that we may cautiously and solicitously forestall future excesses. Wherefore we command that Micina, the maidservant by whom he has confessed he had sons after the passing of his wife, may not remain with him, and that whoever is to profess continence in a monastery be handed over by your arrangement, so that by a better lot she may be able to minister in the office to which she is promoted with the merit of good repute, and no occasion be left for staining her reputation.
PELAGII Ii DECRETA,
Ex Gratiano aliisque.
ADMONITIO COLLECTORIS.
Pelagii papæ II decreta quaedam ex Gratiano Labbeus dedit, sed ita collecta ut nonnulla omiserit. Ne quid ergo ad plenam eorumdem decretorum collectionem desit, quæ illiua diligentiam fugerunt, supplenda hic assumpsi.
XV.
Pelagius papa clero Narniensic.
Quia frater et coepiscopus noster ioannes, ecclesiasticæ utilitatis studio suadente, et natoræ suæ simplicitate laudabili consideratione tractata, ob boe quod se in gerenda patrimonii gubernandi cura, vel in disciplina ecclesiastica conservanda minime fatetur idoneum; Constituti presbyterl ad haee explenda sibi exposcit adhiberi personam: ut ea quae sunt necessaria, competenti disponente sollicitudine fiant, nihil indecens fieri, vel inutile permittatur. Ideoque præsenti vobis jussione praecipimus, ut servata primo in loco episcopo memorato reverentia, quam vos | Cod. V at., nos] convenit inculpabiliter exhibere, in omnibus, quae ad divini cultus obsequium pertinent, vel quae ecclesiasticae utilitatis peragere eura suaserit, praebeatis obedientiam Constituto (Constituto abest a Cod. Vat.
DECREES OF PELAGIUS II,
From Gratian and others.
COLLECTOR'S NOTE.
Labbe published certain decrees of Pope Pelagius II from Gratian, but collected them in such a way that he omitted several. Therefore, so that nothing may be lacking for a complete collection of the same decrees, I have undertaken to supply here those things which escaped his diligence.
XV.
Pope Pelagius to the clergy of Narni.
Since our brother and fellow bishop John, urged by zeal for ecclesiastical utility and having considered with praiseworthy deliberation the simplicity of his own nature, declares himself in no way fit for carrying out the care of administering the patrimony or for preserving ecclesiastical discipline, he requests that the person of the appointed presbyter be joined to him for accomplishing these things: so that what is necessary may be done under the direction of competent solicitude, and nothing unbecoming be permitted to be done or left useless. And therefore by the present command we enjoin you that, preserving in the first place the reverence toward the aforementioned bishop which it behooves you to show him blamelessly, in all things which pertain to the service of divine worship, or which the care of ecclesiastical utility has persuaded to be carried out, you show obedience to the appointed presbyter.
ubique] competentem, in nullo dispositionibus ejus spiritu contumaci resoltantes (Forsan reluctantes), imo, competenti vigilantiae vestrae studio, quae pro ecclesiastica utilitate gerenda Constitutus monuerit, adimplentes; ut his ita dispositis, et consueta vobis stipendia ministrentur, et quaecunque in praefatae ecclesiæ patrimonio, vel de rebus ad eam pertinentibus repetendis sunt necessaria, eompleantur.
XVI.
Pelagius papa II Oplioni defensori.
Nullam potestatem de eetero, nullam licentiam monachi. relinquimus pro arbitrio suo aut abbatem expellere aut sibimet alios ordinare, quia nulla auctoritas remanebit abbati, si monachorum potestati cœperit subjacere, ut de cætero fideliter [Vat. Cod., discrete] et studiose universa quæ ad divini cultus reverentiam vel ad utilitatem ejusdem ( Deest in Vatic.] monasterii pertinent, abbatis sollicitudo ad quem potestas tota pertinere convenit, debeat adimplere. (Gratian, XVIII. q,. 2, cap. Nullam.)
everywhere the competent [authority], resisting his arrangements in no way with a stubborn spirit (perhaps "resisting"), but rather, with the zealous care of your vigilance, fulfilling what the appointed [official] has admonished should be done for the benefit of the church; so that, once these matters have been thus arranged, both the customary stipends may be supplied to you, and whatever is necessary for recovering the patrimony of the aforesaid church or the things belonging to it may be completed.
XVI.
Pope Pelagius II to Oplio the defender.
We leave no power, no license hereafter to a monk to expel an abbot or to appoint others for himself by his own judgment, because no authority will remain to the abbot if he begins to be subject to the power of the monks; so that hereafter the abbot's solicitude, to whom all power ought to belong, must faithfully and diligently fulfill all things that pertain to the reverence of divine worship or to the utility of the same monastery.
APPENDIX AD EPISTOLAS ET DECRETA PELAGII PAPÆ II.
EPISTOLA [Olim. f].
AD BENIGNUM ARCHIEPISCOPUM a.
Reprobat episcoporum de una ad alam ecclesiam tran situs,ecclesiœ utilitate id non expostulante.
Dilectisimo fratri Benigno archiepiscopo PeJagius episcopus.
Lectis Fraternitatis tuae litteris (S. Leo,epist. 3), vigorem fidei tuæ, quem dudum noveramus, agnovimus, congratulantes Dilectioni tuae, quod ad custodiendum gregem Christi pastoralem curam vigilanter impendis, et pro tibi subditis sollicitus existis. Ad nostram enim lætitiam et beoefacta perTimuit (S. Cœlest, epist. 2); et si aliqua secus quam oportet provenerint, non modico nos meerore conturbant, Magnan enim gratulationem divina concedit gratia (Conc. Tolet. x), quando tribuit inter nos et salutaris disciplinæ norman literis conferre consulta sedis apostolicae, si licitum foret episcopum transire, aut mutare de civitate ad civitatem, dum quidam canones (ut tibi videtur) hoe fieri prohibeant Significasti etiam liueris tuis, quemdam fratrem, nomine et actu Dei Senum, causa utilitatis mutare te velle in locum et civitatem defuncti, licet quidam dicant hoc fieri non licere, nisi [etiamsi] conseusum apostolicae sedis habuisses. Quapropter scias, frater dilectissime, aliud esse causam necessitatis et utilitatis, et aliud causam præsumptionis et propriae voluntatis.
APPENDIX TO THE LETTERS AND DECREES OF POPE PELAGIUS II.
LETTER [formerly f].
TO BENIGNUS, ARCHBISHOP.
He disapproves of bishops transferring from one church to another when the usefulness of the church does not require it.
Pelagius, bishop, to his most beloved brother Benignus, archbishop.
Having read the letters of your Fraternity (St. Leo, letter 3), we have recognized the vigor of your faith, which we had long known, congratulating your Belovedness because you vigilantly devote pastoral care to guarding the flock of Christ and are solicitous for those subject to you. For your good deeds bring us joy (St. Celestine, letter 2); and if anything has turned out otherwise than it ought, they disturb us with no small grief. For divine grace grants great rejoicing (Council of Toledo X), when it bestows upon us the norm of salutary discipline, conferring in writing the counsels of the apostolic see, [namely] whether it would be permitted for a bishop to transfer or move from one city to another, while certain canons (as it seems to you) forbid this to be done. You have also signified in your letters that you wish, for the sake of usefulness, to move a certain brother, in name and deed a man of God, to the place and city of a deceased [bishop], although some say this is not permitted unless you had also obtained the consent of the apostolic see. Wherefore know, most beloved brother, that one thing is the cause of necessity and usefulness, and another the cause of presumption and one's own will.
Non ergo mutat sedero, qui non mutat mentem, id est, qui non causa avaritiæ, aut dominationis, aut propriae voluntatis, vel suae electionis migrat de civitate ad civitatem, sed causa necessitatis aut utilitatis mutatur. Nam et plurimorum utilitas unius utilitati aut voluntati præferenda est. Aliud est enim mutare, et aliud mutari; sicut aliud ministrare, et aliud ministrari. Unde Dominus in Evangelio loquitur, dicens: Non veni ministrari, ud ministrare(Matth.xx). Quod enim in canonibus legitur, non debere epscopumde dvitate ad civitatem transire (Concil. Antioch., can. 21), vel transferri, non de his dicitur, qni aut vi expulsi, autnecessitate coacti, aut auctoritate majorum hoc agunt: sed de his, qai avaritiæ ardore inftammati, sponte sua prosiliunt, et potius ambitioni quam utilitati Ecclesiæ servire, et ut dominationem agant, insistere cupiunt b. Unde et in subjectis canonibus continetur: Si aliquis exstiterit temerarius (Conc. Sard., c. 2), qui forsitan excusationem afferat, quod populi litteras acceperit, et ideo migravit, dum manifestum sit præmio et mercede paucos, qui sinceram fidem non habent, potuisse corrumpi, ut clamarent in ecclesia, et ipsum petere viderentur, omnino has fraudes removendas esse censemus.
He therefore does not change his see who does not change his mind—that is, who does not migrate from city to city for the sake of avarice, or domination, or his own will, or his own choice, but is moved for the sake of necessity or usefulness. For the usefulness of many is to be preferred to the usefulness or will of one. For it is one thing to change and another to be changed, just as it is one thing to minister and another to be ministered to. Hence the Lord speaks in the Gospel, saying: I did not come to be ministered to, but to minister (Matthew 20). For what is read in the canons—that a bishop ought not to pass from city to city (Council of Antioch, can. 21), or to be transferred—is not said of those who do this either driven by force, or compelled by necessity, or by the authority of their superiors, but of those who, inflamed with the ardor of avarice, rush forth of their own accord, and desire to serve ambition rather than the usefulness of the Church, and to insist on exercising domination. Hence it is also contained in the canons cited below: If anyone proves to be rash (Council of Sardica, c. 2), who perhaps offers the excuse that he received letters from the people and therefore migrated, since it is manifest that a few who do not have sincere faith could have been corrupted by a bribe and a payment, so as to cry out in the church and seem to request him—we decree that these frauds are to be entirely removed.
His verbis et aliis multis exemplis liquet non de his dicere ( ut paulo superius praelibatum est) qui pulsi, ut non recepti a civibus, vel a quibuscunque, aut necessitate cogente, vel auctoritate majorum transeunt de civiLate ad civitatem; sed de his qui sponte prosiliunt, aut temeritatis, aut ambitionis causa hoc faciunt. Nam aliud est sponte transire, et aliud est coacte aut necessitate venire. Unde non isti mutant civitates, sed mutantur: quia non sponte, sed coacte hoc agunt. Quis enim unquam audet dicere, sanctium Pctrum apostolorum principem non bene egisse, quando mutavit sedem de Antiochja in Romam? Aut quis eum negat ob id sanctum non esse, aut meritum unquam apostolatus tam in caelis, quam in terris perdidisse? Aut quis negat sanctos non esse muJtos alios episcopos, qui de civitatibus ad civitates translati sunt, aut meritum pontificatus perdidisse; quorum nomina si coeperim enumerare, ante dies pertransiret, quam haec omnia perscribere possem [AI., scribi possent], et prolixior erit epistola quam necesse sit? Aut quis unquam potest approbare, sanctum non esse Alexandrum qui Hierosolymam de altera, civitate translatus est (Soc. VII, c. 3ö)? aut sanctum Gregorium Nazianzenum, qui in Nazianzo constitutus est? aut sanctum Proclum, qui de Gyzico translatus, et Constantinopolim inthronizatus est?
From these words and many other examples it is clear that he is not speaking of those (as was touched upon a little above) who, having been driven out—as not received by the citizens, or by anyone at all—whether compelled by necessity or by the authority of their elders, pass from city to city; but of those who leap forth of their own accord, and do this for the sake of rashness or ambition. For it is one thing to cross over of one's own will, and another to come under compulsion or necessity. Hence these do not change their cities, but are changed, because they do this not willingly but under compulsion. For who would ever dare to say that Saint Peter, the prince of the apostles, did not act rightly when he changed his see from Antioch to Rome? Or who denies that he is holy on that account, or that he ever lost the merit of his apostleship, whether in heaven or on earth? Or who denies that many other bishops are not holy, who were transferred from city to city, or that they lost the merit of their pontificate—whose names, if I were to begin to enumerate them, the day would pass away before I could write all these things down, and the letter would be longer than is necessary? Or who can ever approve that Saint Alexander was not holy, who was transferred to Jerusalem from another city? Or Saint Gregory of Nazianzus, who was appointed in Nazianzus? Or Saint Proclus, who was transferred from Cyzicus and enthroned in Constantinople?
Non ergo bene intelligunt ecclesiasticas regulas, qui hoc negant causa utilitatis aut necessitatis fieri non posse, quoties communis utilitas aut necessitas persuaserit Nullus enim ex his, aut ex aliis, qui meMori consilio mutaverunt civitates necessitate quadam, vel utilitate ecclesiastica, aut laica communione carerp reperimus, nec ullatenus unquam fieri debet. Sententia vero que in Antiocheno concilio habetur (Can. 21), ut episcopus ab alia parocbia nequaquam migret ad alim, tota, atque omnes sententiae de ea [eadem] re vim superius comprehensam retinent, et nihil prætaxato modo translationibus episcoporum actis aut agendis nocent, sed magis robur eis ac Domini Salvatoris quae omnes canonicos superexaltat libros, auctoritatem praestant. Tales autem quaestiones magis ei invidia quam ex charitate aut utilitate nasci videntur, cum ipsa per se Veritas dicat: Si vos persecuti fuerint in unam civitatem, fugite in aliam (Matth. x), et reliqua. Huic ergo sententiae nullus catholicorum usquam contradicere potest, quae non alterius, sed ipsius proprio Domini ore prolata, et firmata esse dignoscitur. Cui si aliquis contradixerit, non solum extorris, sed etiam anathematizatus ab ecclesia pellatur a. Et Dominus in Evangelio alias dicit: Beati qui persecutionem patiuntur propter justitiam (Matth. v).
Therefore those who deny that this cannot be done for the sake of utility or necessity do not rightly understand the ecclesiastical rules, as often as common utility or necessity has persuaded it. For we find that none of these, or of the others who by my counsel changed cities out of some necessity or ecclesiastical or lay utility, lacked communion; nor should it ever in any way be done. But the sentence that is held in the Council of Antioch (Can. 21), that a bishop should by no means migrate from one parish to another, retains entirely, along with all sentences concerning this same matter, the force comprehended above, and in no way harms translations of bishops already done or to be done in the manner set forth before, but rather gives them strength and the authority of the Lord Savior, which surpasses all canonical books. But such questions seem to arise more from envy than from charity or utility, since Truth itself says: If they have persecuted you in one city, flee to another (Matt. 10), and the rest. To this sentence, therefore, no one of the catholics can ever contradict, which is known to have been brought forth and confirmed not by another's mouth but by the Lord's own. And if anyone has contradicted it, let him be driven from the church not only as an exile but even as anathematized. And the Lord says elsewhere in the Gospel: Blessed are those who suffer persecution for righteousness' sake (Matt. 5).
Si eos Dominus beatos dicit, qui persecutionem patiuntur propter justitiam, quis eos damnare potest? Et si ipse de civitate ad civitatem propter persecutionem fugere praecipit, quis eos detrahere, aut damnare propterea audet vel potest, quod verbis dominicis obtemperant? Profecto is qui contradicit aut resistit, seipsum damnat, quia ori Domini cootumax et inobediens existit. Unde et ipsa per se Veritas dicit: Quis ex vobis arguet me de peccato? Si veritatem dico, quare vos non creditis mihi? Qui ex Deo eat, verba Dei audit. Propterea vos non auditis, quia ex Deo non estis (Joan. VIII). Omnino oportet Deo obedirc plus quam hominibus (Act. v). Et idcirco quod Deo obedimus, et de civitate ad civitatem (ipso praecipiente) persecutionis causa, id est, necessitatis aut utilitatis transimus, damnandi sumus? Non omnino, sed potius venerandi atque portandi, quoniam ne ipsis episcopis hoc imputari potest. Qui his resistit, profecto Dei ordinationi resistit, et est infideli deterior: quia melius est non cognoscere viam veritatis, quam post agnitionem retrorsum abire. Nam et ipse Dominus de loco ad locum secessit, id est, transivit, Judaeis illum quaerentibus. Fugiens ille quaerentes et persequentes se, dedit nobis exemplum fugere non persequentes, et de civitate ad civitatem transire, dicens: Si vos persecuti fuerint in civitate ista, fugite in aliam (Matth. x), et caetera his similia.
If the Lord calls those blessed who suffer persecution for the sake of righteousness, who can condemn them? And if he himself commands them to flee from city to city because of persecution, who dares or is able to disparage or condemn them for obeying the words of the Lord? Indeed, whoever contradicts or resists condemns himself, because he is stubborn and disobedient to the mouth of the Lord. Hence the Truth itself says: Who among you will convict me of sin? If I speak the truth, why do you not believe me? Whoever is of God hears the words of God. The reason you do not hear is that you are not of God (John 8). Altogether it is necessary to obey God rather than men (Acts 5). And therefore, because we obey God and, at his command, move from city to city for the sake of persecution—that is, of necessity or utility—are we to be condemned? Not at all; rather we are to be honored and supported, since this cannot be imputed even to the bishops themselves. Whoever resists these things truly resists God's ordinance and is worse than an unbeliever, because it is better not to know the way of truth than to turn back after knowing it. For the Lord himself also withdrew from place to place—that is, he moved on—when the Jews were seeking him. Fleeing those who sought and persecuted him, he gave us an example to flee those who do not persecute, and to move from city to city, saying: If they persecute you in this city, flee to another (Matthew 10), and other things similar to these.
Nam si fugere, malum est (Hist. Trip., c. 22, lib. VI, ex apologia S. Ath. pro fuga sua), persequi, multo deterius. Hic quidem ne moriatur absconditur; hic autem persequitur ut occidat; et ut fugiatur, præcipitur: quia qui quaerit occidere praevaricatur legem, et magis fugiendi praebet occasionem. Si fugam improperant persequentes, erubescant potius semetipsos, et quiescant insidiari, et quiescent continuo fugientes. Ncmo enim mitem fugit aliquando, sed magis ferocem simul et callidum. Omnis enim qui gemebat et vexabatur a Saul, fugiebat et veniebat ad David (J Reg. XXII). Si ergo piissimus atque justissimus David sciret peccatum esse, persecutionem fugientes, et transeuntes de loco ad locum, et de civitate ad civitatem, tales nequaquam reciperet, nec secum teneret, nec in aliis civitatibus eos collocaret. Qui enim persequuntur Domini episcopos, eosque de civitatibus ad civitates transire compellunt, non eos tantum persequuntur, quantum Dominum nostrum Jesum Christum, cujus legatione funguntur. Nec ipsi in hoc peccant episcopi, quoniam non sponte, sed coacte hoc agunt; sed illi a quibus persequuntur; nec ipsis episcopis hoc imputari potest, sed illis qui eos hoc agere eoguut. Sanctus enim protomartyr Stephanus lapidabatur, sed Jesus suscipiebat plagas. Ideoque unicuique prævidendum est (Hadr., col., cap.
For if to flee is evil, to persecute is much worse. Here one hides so as not to die; there one persecutes in order to kill; and it is commanded that one be fled from, because he who seeks to kill transgresses the law and provides all the more occasion for fleeing. If the persecutors reproach flight, let them rather be ashamed of themselves and cease to lie in wait, and those who flee will cease at once. For no one ever flees from a gentle man, but rather from one who is both fierce and cunning. For everyone who groaned and was harassed by Saul fled and came to David. If therefore the most pious and most just David knew it to be a sin to flee persecution and to pass from place to place and from city to city, he would by no means receive such men, nor keep them with him, nor settle them in other cities. For those who persecute the Lord's bishops and compel them to pass from city to city do not persecute them so much as our Lord Jesus Christ, whose legation they discharge. Nor do the bishops themselves sin in this, since they do it not of their own will but under compulsion; but those by whom they are persecuted do; nor can this be imputed to the bishops themselves, but to those who compel them to do it. For the holy protomartyr Stephen was being stoned, but Jesus was receiving the blows. And therefore each one must take forethought (Hadr., col., cap.
66) ne aliquem injuste persequatur, judicet, vel puniat, ne Jesum persequatur, judicet, et puniat. Qui autem negant misericordiam faciendam fugientibus, ac necessitatem patientibus, ipsum Chrislum negant, qui est misericordia, et veritas, et omnibus necessitatem patientibus subvenirc jubet. Pauca sunt, frater, quæ asserui; sed quanta ex his pendeant, tua providentia poteris aeslimare. Quare hanc annituntur malevoli irrumpere misericordiam (Ennodius in apologia pn Symmacho papa)? Cur illudere vanis intentionibus felicitatem? Excusationem jam non babet furor iste in credentibus; nec interest quibus itineribus ad mundi principem currat, qui a benevolentia fratrum desciscit, aut necessitatem patientibus misericordiam negat. Negat misericordiam necessitatem patientibus, qui populis indigentibus divinis mysteriis, et non habentibus proprium episcopum qui eos instruat, causa utilitatis atque necessitatis, ex alia civitate (licet mi. nor sit) in eam quae non babet episcopum, doctiorem vel utiliorem, meliori consilio, non sponte transeuntem, sed majorum exhortatione mutare, aut episcopum ejectum et persecutionem patientem, causa utilitatis aut necessitatis inthronizari non permittit. Apud veteres enim (Hist. Trip, cap. 8, lib. xn, a Socrate lib.), sine ulla differentia de una civitate ad alteram migrabat episcopus, dum utilitas aut necessitas evocaret.
66) lest he persecute, judge, or punish anyone unjustly, lest he persecute, judge, and punish Jesus. But those who deny that mercy should be shown to fugitives and to those enduring necessity deny Christ himself, who is mercy and truth, and who commands that aid be given to all who endure necessity. These things, brother, which I have asserted are few; but your foresight will be able to estimate how much depends upon them. Why, then, do the malevolent strive to break in upon this mercy (Ennodius in his apology on behalf of Pope Symmachus)? Why do they mock felicity with vain intentions? That fury no longer has an excuse among the faithful; nor does it matter by what paths he runs to the prince of the world, who falls away from the benevolence of the brethren, or denies mercy to those enduring necessity. He denies mercy to those enduring necessity, who does not permit a people lacking the divine mysteries, and not having a bishop of their own to instruct them, for the sake of usefulness and necessity, to move from another city (even if it be lesser) to that one which does not have a bishop—a more learned or more useful man, by the better counsel, not passing over of his own will, but by the exhortation of his elders—or does not permit a bishop who has been cast out and is enduring persecution to be enthroned for the sake of usefulness or necessity. For among the ancients (Hist. Trip., chapter 8, book XII, from Socrates' book), a bishop would migrate from one city to another without any distinction, whenever usefulness or necessity summoned him.
Quapropter ipsam etiam regulam huic epistolae placuit inseri, ut monstretur eos mentitos esse, qui episcopum non posse inthronizari dixerunt. Unde et in canonibus legitur ita (VII, c. 6, Antiochen. cone. can. 18): Si quis episcopus ordinatus, ad parochiam in qua ordinatus est, minime proficiscitur, non sua culpa, sed aut populo respuente, aut propter oliam quamlibet causam necessitate factam, hunc honore ministerioque participare, nec tamen misceri rebus ecclesiæ, in qua collecta'a celebrat, sed sustinere quoque quod provinciæ synodus suo judicio terminaverit, decernimus. Huic regulae contradicere nullus potest, quae etiam causa utilitatis aut necessitatis inthronizari episcopum jubet, et mutari ac transire eum de civitate ad aliam civitatem non proprium habentem episcopum sini!. Pingues hostias litat diabolo (Ennodius jam citatus), qui his resistere nititur, aut misericordiam et utilitatem Ecclesiae jam dictis negat, id est, et episcopis et populis. In vanum ergo contra simplices, qui haec olim dicentes agere prohibuerunt, tendicula deinceps parabunt, cum his et aliis armati adminiculis, noverint quid super his sit agendum, et quid vitandum. Nimis enim armatus est (Idem Ennodius, ibid.), qui illa, quae adversarius misericordiæ, utilitatis alque concordiæ ministrat, tela contemnit. Sufficit ergo contra omnia jacula jurgiorum fidei nuda oppositio.
Wherefore it has pleased us that this same rule be inserted into this letter as well, so that it may be shown that those who said that a bishop cannot be enthroned have lied. Hence it is also read in the canons thus (VII, c. 6, Council of Antioch, can. 18): If any bishop who has been ordained does not proceed to the parish in which he was ordained, not through his own fault, but either because the people reject him or on account of any other cause brought about by necessity, we decree that he is to share in the honor and ministry, yet not to be mixed up in the affairs of the church in which he celebrates the collected offerings, but also to await what the synod of the province has determined by its own judgment. No one can contradict this rule, which commands that a bishop be enthroned even for a cause of usefulness or necessity, and that he be changed and pass from one city to another city not having its own bishop. He offers fat sacrifices to the devil (Ennodius, already cited) who strives to resist these things, or denies mercy and the usefulness of the Church to those already mentioned, that is, both to bishops and to peoples. In vain, therefore, will they hereafter prepare snares against the simple, who once, saying these things, forbade them to act, since, armed with these and other supports, they will know what is to be done concerning these matters and what is to be avoided. For he is too well armed (the same Ennodius, ibid.) who despises those weapons which the adversary of mercy, usefulness, and concord supplies. Therefore a bare opposition of faith suffices against all the darts of quarrels.
Scio te non ignorare, frater, memoratas canonum sententias atque evangelicas sanciiones, novas non esse, sed nostro eas assensui mancipari. Cur his contradicentes, et emigrationes episcoporum utilitatis et necessitatis causa fieri prohibentes, at sæpe dictum est, et avaritiæ aut temeritatis, in perniciem sacerdotum ac populorum, laedunt sacerdotale consilium? Cur lacerant sententiam, in qua, inspirante Christo, oracula superna patuerunt, et inter Deum et homines interpres exstitit lingua pontiftcum? Illa enim coeli curia variarum dotibus aucta eurulium, et multo, Redemptoris nostri auro ostroque decorata, nihil in illa decisione auctore se protulit, sed per humanae linguae ministerium divino militavit imperio. Intellexit non esse suum, quidquid impulsa constituit; nihil quoque habet in illa sententia, nisi unde de sola devotione gratuletur. Nam dum profanis memoratorum verbis creditur, et suæ vesaniæ inscitiam produnt, et livorem. Quis hic locus erroris, ubi congruentia pari ductu exempli et historiae verba concurrunt? Nec diversum est ab intellectu catholico et lectionibus, quod profertur. Nam non bene nodus in scirpo quaeritur, dum involvit nebula praedicatae lucis auctores. Foeda quoque a nitore Domini sui obligalione dissolvitur, qui statutis coelestibus minus mera fide dependit officia. Talium ergo dictiones vel prohibitiones indignæ etiam fiunt memoratu.
I know, brother, that you are not unaware that the cited sentences of the canons and the sanctions of the Gospel are not new, but are confirmed by our assent. Why do those who contradict them, and who forbid the migrations of bishops to be made for the sake of utility and necessity, as has often been said, harm the priestly counsel by their avarice or temerity, to the ruin of priests and peoples? Why do they tear apart the sentence in which, with Christ inspiring, the heavenly oracles were laid open, and the tongue of the pontiffs stood as interpreter between God and men? For that court of heaven, enriched with the gifts of various virtues, and adorned far more with the gold and purple of our Redeemer, brought forth nothing in that decision on its own authority, but through the ministry of the human tongue served the divine command. It understood that whatever it established under inspiration was not its own; nor does it have anything in that sentence except that whereby it may rejoice over its devotion alone. For while credit is given to the profane words of the aforementioned, they betray both the ignorance of their madness and their envy. What place of error is this, where words agreeing by an equal course of example and history converge? Nor is what is brought forward different from the catholic understanding and from the readings. For the knot is not well sought in the bulrush, while the mist envelops the authors of the foretold light. And he who hangs the less pure offices of duty upon the heavenly statutes is defiled and dissolved from the splendor of his Lord by his obligation. Therefore the sayings or prohibitions of such men even become unworthy of mention.
Profunda est ergo nimis imperitia eotum, et sepulcrum patens guttur eorum, quia linguis suis dolose agunt (Psal. v, interprete S. Hier.). Non est enim in ore eorum rectum, interiora cornm insidiae, densis cor eorum vepribus suffocatur (Verba sunt ejusdem Ennodii), et interna vilia aliis certant ascribere. Nobilitatem ergo dat facinoribus, qui in talibus ventilationem ipsorum in exemplum sumit, aut ad aures posteras digna relatione transmittit. Tibi autem non sit cura talium quaestionum, sed sequere Sententiam beati Pauli apostoli, qui monet per discipulum cunctos, et clamat, dicens: Inanes quæstiones devita (I Tim. IV). Inanes, namque (juxta Apostolum) quæstiones semper devita, et age quod meliori consilio, non avaritiæ vel temeritatis, sed utilitatis et necessitatis (ut saepe dictum est) causa faciendum utiliter perspexeris. Quapropter, charissime, his apostolicis fultus auctoritatibus, muta episcopum causa necessilatis aut utilitatis, super quo consulere nos voluisti; et alios fratres nostros, quibus hoc faciendum necessitas aut utilitas compulerit, agere doce: quia hoc quod tibi soli scribimus, generaliter omnibus tenere mandamus. Quia sicut potestatem habemus episcopos et sacerdotes regulariter titulare et ordinare, ita (ut praedictum est) causam necessitatis aut utilitatis habes et mutare, ac de titulo ad titulum translatare [transferre, ita etC.
Their ignorance is therefore exceedingly deep, and their throat is an open sepulcher, because they deal deceitfully with their tongues (Ps. 5, as translated by St. Jerome). For there is no uprightness in their mouth; their inward parts are snares, their heart is choked with dense thorns (these are the words of the same Ennodius), and they strive to ascribe their own inward baseness to others. He therefore gives nobility to crimes who takes up the airing of such men as an example, or transmits them to later ears in a worthy account. But let such questions not be your concern; rather follow the sentence of the blessed apostle Paul, who through his disciple admonishes all and cries out, saying: Avoid foolish questions (1 Tim. 4). For always avoid foolish questions (according to the Apostle), and do what you have perceived, by better counsel, should be done profitably—not for the sake of avarice or rashness, but for the sake of usefulness and necessity (as has often been said). Wherefore, dearest brother, supported by these apostolic authorities, change the bishop for a cause of necessity or usefulness, concerning whom you wished to consult us; and teach our other brothers, whom necessity or usefulness has compelled to do this, to act likewise: because what we write to you alone, we command to be held generally by all. For just as we have the power regularly to title and ordain bishops and priests, so (as has been said) you have [power], for a cause of necessity or usefulness, to change and transfer from one title to another.
Just.], licet de minori ad majorem urbem mutandus sii. Hoc tamen summopere prævidendum est, ne causa arrogantiæ aut avaritiæ unquam fiat: quia hi a prædictis canonibus damnantur, non illi qui necessitate aut utilitate, majorum consilio, et sana ac pura, et Deo placita intentione hoc faciunt. Tu, frater, semper sectare justitiam, pietatem, fidem, charitatem, patientiam et mansuetudinem (I Tim. vi). Certa etiam bonum certamen fidei, et apprehende vitam æternam, in qua vocatus es: quoniam a spiritus timentium Dominum, quæritur ab illo, et in respectu illius benedicitur. Spes enim illorum in salvantem illos, et oculi Dei in diligentes se. Qui timet Dominum, nihil trepidabit, et non pavebit, quoniam ipse est spes ejus. Timentis Dominum beata est anima, ad quem respicit, et quis est fortitudo ejus? Oculi Domini super timentes eum: protector potentiæ, firmamentum virtutis, tegmen ardoris, et umbraculum meridiani, et prædicatio offensionis, et adjutorium casus, exaltans animam, et illuminans oculos, dans sanitatem, et vitam, et benedictionem. Immolantis ex iniquo oblatio est maculata, et non sunt beneplacitæ subsannationes injustorum, Dominus solus sustinentibus se in vita veritatis et justitiæ. Dona iniquorum non probat Altissimus, nec respicit in oblationibus injustorum, nec in multitudine sacrificiorum eorum propitiabitur peccatis.
For although he may be changed from a lesser to a greater city, yet this must especially be foreseen, that it never become a cause of arrogance or avarice: because those are condemned by the aforesaid canons, not those who do this out of necessity or utility, by the counsel of their elders, and with a sound and pure intention pleasing to God. Do you, brother, always pursue justice, piety, faith, charity, patience, and gentleness (1 Tim. 6). Fight also the good fight of faith, and lay hold on eternal life, to which you have been called: since from the spirit of those who fear the Lord, it is sought by him, and in his regard he is blessed. For their hope is in him who saves them, and the eyes of God are upon those who love him. Whoever fears the Lord will tremble at nothing, and will not be afraid, because he himself is his hope. Blessed is the soul of the one who fears the Lord, to whom he looks, and who is his strength? The eyes of the Lord are upon those who fear him: the protector of power, the foundation of virtue, the covering from heat, and the shade at noon, and the proclamation against stumbling, and the help in falling, exalting the soul, and enlightening the eyes, giving health, and life, and blessing. The offering of one who sacrifices from iniquity is stained, and the mockeries of the unjust are not well-pleasing; the Lord alone is for those who wait upon him in the life of truth and justice. The Most High does not approve the gifts of the unjust, nor does he regard the offerings of the unjust, nor will he be propitiated for their sins by the multitude of their sacrifices.
Qui offert sacrificium ex substantia pauperum, quasi qui victimat filium in conspeetu patris sui. Panis egentium vita pauperum est: qui defraudat illum, homo sanguinis est; qui aufert in sudore panem, et sudanti cibos, quasi qui occidit proximum suum. Qui effundit sanguinem, et qui facit fraudem mercenario, fratres sunt. Unus ædificans, et unus destruens; quid prodest illis nisi labor? Unus orans, unus maledicens; cujus vocem audiet Deus? Qui baptizatur a mortuo, et iterum tangit eum, quid proficit lavatio ipsius? Sic homo qui jejunat in peccatis suis, et iterum eadem faciens, quid proficit humiliando se? Orationem illius quis audiet? Qui conservat legem, multiplicat orationem. Sacrificium salufare est attendere mandatis, et discedere ab omni iniquitate: et propitiatio, litare sacrificium super injustitias; et deprecatio pro peccatis, recedere ab injustitia. Retribuit gratiam, qui offert similaginem; et qui facit misericordiam, offert sacrificium. Beneplacitum est Domino recedere ab iniquitate; et deprecatio, recedere ab injustitia. Non apparebis ante conspectum Dei vacuus. Hæc enim omnia propter mandatum Domini fiunt. Oblalio justi impinguat altare, et odor suavitatis est in conspectu Altissimi. Sacrificium justi acceptum est, et memoriam ejus non obliviscetur Dominus. Bono animo gloriam redde Deo, et non minuas primitias frugum tuarum.
Whoever offers sacrifice from the substance of the poor is like one who sacrifices his son in the sight of his father. The bread of the needy is the life of the poor; whoever defrauds him is a man of blood; whoever takes away bread earned by sweat, and food from the sweating laborer, is like one who kills his neighbor. Whoever sheds blood, and whoever commits fraud against a hired worker, are brothers. One builds, and another destroys; what does it profit them but labor? One prays, another curses; whose voice will God hear? Whoever is baptized by a dead man, and again touches him, what does his washing profit him? So it is with the man who fasts in his sins, and again does the same things: what does he profit by humbling himself? Who will hear his prayer? Whoever keeps the law multiplies prayer. A saving sacrifice is to attend to the commandments, and to depart from all iniquity; and propitiation is to offer sacrifice for injustices; and supplication for sins is to withdraw from injustice. He repays grace who offers fine flour; and he who shows mercy offers sacrifice. It is well-pleasing to the Lord to depart from iniquity; and supplication is to depart from injustice. You shall not appear empty before the sight of God. For all these things are done because of the commandment of the Lord. The offering of the just man fattens the altar, and is a sweet odor in the sight of the Most High. The sacrifice of the just man is acceptable, and the Lord will not forget his memory. With a good mind give glory to God, and do not diminish the firstfruits of your crops.
In omni dato fac hilarem vultum tuum, et in exaltatione sanctifica decimas tuas. Da Altissimo secundum datum ejus, et in oculo bono adinventionem fac manuum tuarum, quoniam Dominus retribuens est, et septies tantum reddet tibi. Noli offerre munera prava; non enim suscipiet illa. Et noli inspicere sacrificium injustum, quoniam Dominus judex est, et non est apud illum gloria personæ. Non accipiet Dominus personam in pauperem, et precationem læsi exaudiet. Non de.,;.. ciet preces pupilli, nec viduam, si effundat loquelam gemitus. Nonne lacrymæ viduæ ad maxillam descendunt, et exclamatio ejus super deducentem eas? A maxilla enim ascendunt usque ad cælum, et Dominus. exauditor non delectabitur in illia. Qui adorat Deum, in oblectatione suscipietur, et precatio illius usque ad nubes propinquabit. Oratio humiliantis se nubes penetrabit; et donec propinquet, non consolabitur. Et non discedet, donec aspiciat Altissimus: et Dominus non elongabit, sed judicabit injustos, et faciet judicium, et fortissimus non habebit in illis patientiam, ut contribulet dorsum ipsorum, et gentibus reddat vindictam, donec tollat plenitudinem superborum, et sceptra iniquorum contribulet, donec reddat omnibus secundum actus suos, et secundum opera Adæ, et secundum præsumptionem illius, donec judicet judicium plebis suæ, et oblectabit justos misericordia sua.
In every gift, make your face cheerful, and in your exaltation sanctify your tithes. Give to the Most High according to his gift, and with a good eye make the work of your hands, for the Lord is a rewarder, and he will repay you sevenfold. Do not offer wicked gifts, for he will not accept them. And do not look upon an unjust sacrifice, for the Lord is judge, and with him there is no respect of persons. The Lord will not accept the person of the poor man, and he will hear the prayer of the one who has been wronged. He will not despise the prayers of the orphan, nor of the widow, if she pours out the speech of her groaning. Do not the tears of the widow run down her cheek, and her cry against those who bring them upon her? For from the cheek they ascend even to heaven, and the Lord, the hearer, will not be delighted in them. Whoever adores God will be received with delight, and his prayer will draw near even to the clouds. The prayer of one who humbles himself will pierce the clouds; and until it draws near, he will not be comforted. And it will not depart until the Most High looks upon him; and the Lord will not delay, but will judge the unjust and will execute judgment, and the Mighty One will not have patience with them, so as to crush their back and render vengeance to the nations, until he takes away the fullness of the proud and crushes the scepters of the wicked, until he renders to all according to their deeds, and according to the works of Adam, and according to his presumption, until he judges the judgment of his people, and delights the just with his mercy.
Deus autem (frater charissime) Impleat desiderium, et ministerium tibi divinitus collatum, secundum divitias suas in gloria in Christo Jesu Domino nostro. Deo autem et Patri nostro gloria in saecula saeculorum. Amen. Data die Aug. mensis, indictione 14.
EPISTOLA a Olim II]
AD EPISCOPOS ITALIÆ It.
Episcopos summo in honore esse habendos, nec posse a quolibet accusari.
Dilectissimis atque clarissimis fratribus universis episcopis, et cunctis specialiter per Campaniae et Italiæ provincias militantibus Domine, Pelagius salutem.
Sollicitudinem omnium Ecclesiarum (juxta Apostolum) circumferentes, divinae circa nos gratiæ memores esse debemus (Acacius episc. CP., epist. ad Simplicium papam), quod nos per dignationis suae Dominus misericordiam ad hoc fastigium sacerdotale provexit, ut mandatis ipsius inhaerentes, in quadam sacerdotum ejus specula constiluti prohibeamus illicita, et sequenda doceamus (Hilarii papæ epist. ad Ascanium episc. Tarraconensem). Omnes, cbarissimi, qui volunt in Christo pie vicere (II Tim. m), necesse est, ut ab impiis et dissimilibus patiantur opprobria (Prosperi sent. 32, ex S. Aug. in ps. CXXII), et despiciantur tanquam stulti et insani, qui ideo præsentia bona perdunt, ut invisibilia ac sibi profutura acquinot. Sed haec despectio et irrisio in ipsos retorquebitur, dum et abundantia eorum in egestatem, et superbia eorum transierit in confusionem.
May God, dearest brother, fulfill the desire and the ministry divinely conferred on you, according to his riches in glory in Christ Jesus our Lord. To our God and Father be glory for ever and ever. Amen. Given on the day of the month of August, in the fourteenth indiction.
EPISTLE of Pelagius II
TO THE BISHOPS OF ITALY
That bishops are to be held in the highest honor, and cannot be accused by just anyone.
Pelagius to his most beloved and most illustrious brothers, all bishops, and especially to all who serve the Lord throughout the provinces of Campania and Italy, greeting.
Carrying about the solicitude of all the churches (according to the Apostle), we ought to be mindful of the divine grace toward us, because the Lord, through the mercy of his condescension, has advanced us to this priestly summit, so that, adhering to his commandments, stationed as it were on a watchtower of his priests, we may forbid unlawful things and teach what is to be followed. All, most beloved, who wish to live piously in Christ must necessarily endure reproaches from the impious and the dissembling, and be despised as foolish and insane, since they lose present goods in order to acquire invisible things that will profit them. But this contempt and mockery will be turned back upon them, when both their abundance has passed into want and their pride into confusion.
Justo enim judicio datur plerumque potestas peccatoribus (E;usdem sent. 23, ex S. Aug. in ps. CXVIII), qua sanctos ejus persequantur, ut qui spiritu Dei juvantur et aguntur, fiant per laborum exercitia clariores. Et quanquam, fratres, hæc ita se habeant, non tamen sunt consentiendi, sed reprobandi, qui praelatos suos reprehendunt, vel accusant. Unde canonica sanctorum Patrum statuta, ne columnae sanctae ecclesiæ vacillent, sequentes ac rohorantes, omnes infames, cunctosque suspectos vel inimicos, et eos qui noa sunt eorum gentis, vel quorum fides, vita et libertas nescitur, et qui non sunt bonae conversationis, vel quorum vita est accusabilis, ab omni accusatione episcoporum funditus submovemus. Similiter et omnes, quos divinae leges mortuos appellant, submovendos esse ab eadem accusatione, et publicae pœnitentiae submittendos judicamus. Neque dum Ecclesiæ aUcujus episcopi, aut possessiones, vel res ab æmulis ejus, vel a quibuscunque aliis non sua sponte detinentur, aliquid illi debet, aut potest a quoquam ante redintegrationem omnium rerum suarum objici: sed prius illi legibus redintegranda sunt omnia, et postea tempore a Patribus praefinito sunt negotia ventilanda. Refutandi sunt etiam raptores, fures, sacrilegi, adulteri, et horum similes. Manifestum est enim quod semper tales magis discordiam quam paoem sectantur.
For by a just judgment power is often given to sinners (from the same author, Sent. 23, from St. Augustine on Psalm 118), by which they persecute his saints, so that those who are helped and led by the Spirit of God may become more illustrious through the exercise of labors. And although, brothers, these things are so, nevertheless those who reprove or accuse their prelates are not to be agreed with but rejected. Hence, following and confirming the canonical statutes of the holy Fathers, lest the holy columns of the church totter, we remove utterly from every accusation of bishops all infamous persons, and all who are suspect or hostile, and those who are not of their people, or whose faith, life, and liberty are unknown, and who are not of good conversation, or whose life is blameworthy. Similarly, we judge that all whom the divine laws call dead are to be removed from the same accusation and subjected to public penance. And so long as the church of any bishop, or his possessions or property, are detained by his rivals, or by any others whatsoever, not of their own will, nothing ought to be, or can be, objected against him by anyone before the restoration of all his property; but first all things must be restored to him by law, and afterwards, at the time fixed by the Fathers, the matters are to be examined. Also to be rejected are robbers, thieves, sacrilegious persons, adulterers, and those like them. For it is manifest that such persons always pursue discord rather than peace.
NuMus quoque monachus talia unquam arripiat, nec sæcularia aut ecclesiastica negotia perturbare praesumat, quia mortua in talibus vox est eorum. Immobiles enim Dominus suos summos semper vult manere prædicatores, et non a quibusdam temerari, sed sibi libere et quiete famulari d. Unde et ipse ait: Qui vos tangit, tangit pupillam oculi mei. Et qui vos contristat, me contristat (Zach. u; Coloss. III). Et, qui fecerit injuriam, recipiet quod inique gessit (Matth. x). Et alibi; Qui vos recipit, me recipit; et, qui vos spernit, me spernit (Luc. x). Ita quoque et a plebibus vel caeteris generaliter omnibus sunt timendi et ferendi atque venerandi pastores et praedicalores Ecclesiæ, ut sub exercitatione bonae voluntatis sustineantur temporalia (Prosp. sent. 34, ex Aug. in ps. CXXIV), sperentur aeterna. Auget enim merita virtutis, qui propositum non violat, sed auget, religionis. Chariias vero semper hominem innovat (Ejusdem sent. 273). Et sicut malignitas veteres, ita dilectio novos facit. Fides eorum, qui Deum visuri sunt (Ejusdem sent. 361), quod non vidct, credit. Nam si videt, non est fides. Credenti colligitur meritum, videnti redditur praemium. Tunc pretiosum pastoris diadema est (Ennodius in dict. incip. episc.), quando snasioni ejus grex ecclesiasticus, dum ad probitatem graditur, non repugnat.
Let no monk, then, ever seize upon such things, nor presume to disturb secular or ecclesiastical affairs, because in such matters their voice is dead. For the Lord always wills his chief preachers to remain immovable, and not to be rashly disturbed by certain persons, but to serve him freely and quietly. Whence he himself also says: "Whoever touches you, touches the pupil of my eye. And whoever grieves you, grieves me" (Zechariah 2; Colossians 3). And, "whoever has done injury will receive what he has wickedly done" (Matthew 10). And elsewhere: "Whoever receives you, receives me; and whoever despises you, despises me" (Luke 10). So also the pastors and preachers of the Church are to be feared, borne with, and venerated by the peoples and by all others generally, so that under the exercise of good will temporal things may be endured (Prosper, Sent. 34, from Augustine on Psalm 124), and eternal things hoped for. For he increases the merits of virtue who does not violate his purpose, but increases that of religion. But charity always renews a man (the same author, Sent. 273). And just as malice makes men old, so love makes them new. The faith of those who are to see God (the same author, Sent. 361) believes what it does not see. For if it sees, it is not faith. To the believer merit is gathered; to the one who sees, the reward is rendered. Then is the pastor's diadem precious (Ennodius, in the discourse beginning "episc."), when the ecclesiastical flock does not resist his persuasion, while it advances toward uprightness.
Ille sine luco monitorem et vcridico ore diligit, qui ejns instituta sectatur, Præbent hominibus, naturae institutiones, et monita responsum. Redit ad mortales vicissitudo clamosæ sollicitudinis, quia UnusquiSque prout gesserit recipiet. Nam perit, quod linguae acceperunt, frustra benefidum (Idem, epist. 22, lib. vn), nisi legitime cœptum fuerit negotium, et canonice peractum. De fiducia enim partium nostrarum mittitur, quod apostolica mandai auctoritas. Vos tantummodo praesules Christi. benignitatem vestram, salva aurium animorumque aequitate (Idem, dict. 21), el bonl voluntate semper praestate. Nam adversus impetus juvare, peregrinantem reducere post intervalla, est justitia. Libat enim Domino. prospera, qui ab afOictis pellit adversa (Cone. Tolet. VIII, c. 1). Statutus, venerandi praesules, sudoribus fructus est, cum judicio purissime reddendus, ut in utroque congruus nitor, nec suscipicntem devenustet, si indigno auctore provenerit (Ex eodem Ennodio, dict. 21); nec, si conferatur immerito, maculet largientem. Sit semper adversus pravos et impios, atque servorum Dei persecutores, Iibera vox, et oris gladio feriantur et redarguantur. Persequantur et repellantur, confundantur et advertantur, nec lædondi pie viventes ullam habeant facultatem. Plerumque periculis plena sunt (Ex eodem in Vita Antonii monachi); quae videntur esse tutissima.
He who follows his precepts loves the monitor with a truthful mouth, even without a grove. The institutions of nature and the warnings provide an answer to men. The alternation of clamorous anxiety returns to mortals, because each one will receive according as he has acted. For what the tongues have received perishes, and the benefit is in vain (the same, epistle 22, book VII), unless the matter begun has been begun lawfully and completed canonically. For it is sent from the confidence of our own parts, which the apostolic authority commands. You, then, prelates of Christ, always show your benignity with good will, saving the equity of ears and minds (the same, dictum 21). For to help against attacks, to bring back the traveler after intervals, is justice. For he offers prosperous things to the Lord who drives away adversities from the afflicted (Council of Toledo VIII, c. 1). It is established, venerable prelates, that the fruit of labors is to be rendered most purely by judgment, so that in both there may be fitting splendor, nor let it disfigure the receiver if it has come from an unworthy author (from the same Ennodius, dictum 21); nor let it stain the giver if it is conferred on one undeserving. Let there always be a free voice against the depraved and impious and the persecutors of the servants of God, and let them be struck and rebuked by the sword of the mouth. Let them be pursued and repelled, confounded and turned back, nor let them have any power to harm those who live piously. For the most part those things which seem to be safest are full of dangers (from the same, in the Life of Antony the monk).
Vide, quantis laborent tales insidiis: ideo abseconditum esse non licet, quod audimus. Jam latebat nostra persecutio manifesta: misericordia est, circa persecutores et facinorosos servata districtio. Ergo. sopori quietem tribuite: coelestium mandatoruiu hostem quoque depellite, ne candida conversatio vobiscum habitantium fusca supervenientis contagione violetur, Ante enim providenda sunt remedia, quam morbus increscat. Sanctorum quoque apostolorum et reliquorum sacerdotum petamus exercitum, et praedictorum persecutorum ora claudamus. Saeculi conversatio legum metu retinetur (Idem, epist. i3, l. v): ecclesiastica quoque custodia regularum frenis servatur et regitur. Deus, charislime, semper procul avertat invidiam (Idem, epist. ejusdem libri). Vos ergo armamini (juxta Apostolum) gladio spiritus, quod est verbum Dei, et apostolicae auctoritatis clypeo (Ephes. VI), ut ecclesiasticæ fecunditatis jura nulla sævientis procellæ possi.., impulsione subverti (Idem, ibid.). Nullo unquam præjudicio gravate quemquam, sed inspicite semper quæ regularum testimonio declarantur. Superest, sainte prælata, ut ad gaudia semper fratrum devote properetis, quia divina beneficia gradibus semper accedunt, et quibus bona conferunt, meliora pollicentur. Semper enim incrementis ad culmen ascenditur, ubi supernus favor præstat exordium.
See with what great snares such men labor; therefore it is not permitted that what we hear be hidden. Already our persecution, though manifest, lay concealed; it is a mercy that strictness has been preserved toward persecutors and criminals. Therefore grant rest to sleep, and drive away also the enemy of the heavenly commandments, lest the bright conduct of those dwelling with you be defiled by the dark contagion of one coming in. For remedies must be provided beforehand, before the disease grows. Let us also seek the army of the holy apostles and of the other priests, and let us close the mouths of the aforesaid persecutors. The conduct of the world is restrained by fear of the laws (the same, epistle 13, book 5); the custody of the church also is preserved and governed by the reins of the rules. May God, most beloved, always avert envy far away (the same, epistle of the same book). You therefore are armed (according to the Apostle) with the sword of the spirit, which is the word of God, and with the shield of apostolic authority (Ephesians 6), so that the rights of ecclesiastical fruitfulness may not be overthrown by the impulse of any raging storm (the same, ibid.). Never burden anyone with any prejudice, but always inspect the things that are declared by the testimony of the rules. It remains, holy prelate, that you devoutly hasten always to the joys of the brethren, because divine benefits always advance by steps, and to those to whom they grant good things, they promise better things. For one always ascends to the summit by increments, where the heavenly favor provides the beginning.
Deus omnipotens indulta semper custodiat, augeatque successibus profutura (Idem, epist. 19, lib. v). Omnia enim vestra semper, fratres, in charitate fiant (/ Cor. VI). Et detrahentibus nolite detrahere quoniam detrahentibus detrahere non est bonum, ne ad ea quae scripta sunt, commoti minime certarnen faciamus ( Deusdedit Caralitanus consult. Conc. Later., an. 649). Non debemus omnino timere opprobrium hominum, neque eorum exprobrationibus vinci (Martinus I papa consult. I ejusdem concilii), quoniam hoc nobis Dominus jubet per Isaiam prophetam, dicens: Audite me, qui scitis judicium, populus meus, in quorum cordibus lex mea est. Nolite timere opprobrium hominum, et blasphemias eorum ne timeatis (Isai. LI), considerantes quod in psalmo scriptum est: Nonne Deus requiret ista? ipse enim novit occulta cordis, et cogitationes talium hominum, quoniam vana sunt. Vana autem locutus eat unusquisque ad proximum suum: labia dolosa, in corde et corde locuti sunt mala. Sed disperdat Dominus universa labia dolosa, et linguam magniloquam. Qui dixerunt: Linguam nostram magnificabimus, labia nostra a nobis sunt, quis noster Dominus est (Psalm. XLIII; psalm. XCIII; psalm. XI)? Nam si haec in memoria retinerent, minime ad tantam prosilirent iniquitatem. Non enim per probabilem et paternam doctrinam hoc faciunt, sed ut suam exerceant in servos Dei vindictam (Idem, Mart. ibid.).
May almighty God always guard what has been granted and increase by successes the things that will profit (the same, letter 19, book v). For let all your things always be done in charity, brothers (1 Cor. 6). And do not slander those who slander, since to slander those who slander is not good, lest, stirred up, we make no struggle at all against the things that have been written (Deusdedit the Caralitan, consultation of the Lateran Council, year 649). We ought by no means to fear the reproach of men, nor be overcome by their reproaches (Martin I, pope, consultation of the first of the same council), since the Lord commands this to us through the prophet Isaiah, saying: Hear me, you who know judgment, my people, in whose hearts my law is. Do not fear the reproach of men, and do not be afraid of their blasphemies (Isa. 51), considering what is written in the psalm: Will not God require these things? For he himself knows the hidden things of the heart, and the thoughts of such men, that they are vain. Every one has spoken vain things to his neighbor: with deceitful lips, in heart and heart they have spoken evils. But may the Lord destroy all deceitful lips and the tongue that speaks great things. Who have said: We will magnify our tongue, our lips are our own, who is our Lord (Psalm 43; Psalm 93; Psalm 11)? For if they kept these things in memory, they would by no means leap forth into such great iniquity. For they do not do this through probable and paternal teaching, but so that they may exercise their vengeance against the servants of God (the same, Martin, ibid.).
Scriptum est namque: Via stulti recta in oculis ejus (Prov. XII). Et: Sunt vice quæ videntur homini justæ, novissima autem earum deducunt ad mortem (Prov. XIV). Nos enim qui haec patimur, judicio Dei haec reservare debemus, qui reddet unicuique juxta opera sua (Matth. XVI). Qui etiam per ministros suos intonuit, dicens: Mihi vindictam ego retribuam (Rom. XII). Vos enim in recta fide ac pura, in bona voluntate succurrite vicissim, nec aliquis a supplemento fratris subtrahat manum: quoniam in hoc (ait Dominus) cognoscent omnes, quia mei esti sdiscipuli, si dilectionem habueritis ad invicem (Joan. XIII). Data Kalendis Decembris indictione (Anno Domini 58i).
EPISTOLA [Olim IX]
AD EPISCOPOS GERMANIÆ a ET GALLI.
Novem præfationes, inter missarum solennia decantan-
de, a Romana Ecclesia recipi b.
Pelagius Romanae ecclesiæ et apostolicæ sedis episcopus universis Germaniarum ac Galliarum regionum episcopis (S. Leo epist. 88).
For it is written: The way of a fool is right in his own eyes (Prov. 12). And: There are ways that seem right to a man, but their ends lead to death (Prov. 14). For we who suffer these things ought to reserve them to the judgment of God, who will render to each according to his works (Matt. 16). He has also thundered through his ministers, saying: Vengeance is mine, I will repay (Rom. 12). But you, in right and pure faith, in good will, help one another, and let no one withdraw his hand from the support of a brother; for in this (says the Lord) all will know that you are my disciples, if you have love for one another (John 13). Given on the Kalends of December, in the indiction (in the year of the Lord 581).
LETTER [formerly IX]
TO THE BISHOPS OF GERMANY AND GAUL.
That the nine prefaces to be chanted during the solemnities of the Masses are received by the Roman Church.
Pelagius, bishop of the Roman church and apostolic see, to all the bishops of the regions of Germany and Gaul (St. Leo, letter 88).
Cum in Dei nomine in Romana Ecclesia synodum episcoporum sive caeterorum consacerdotum Dei fidelium congregatam habuissemus, et de ecclesiasticis statutis, ut sunt ab apostolis et sanctis Patribus tradita, diligentius tractaremus; supervenere litterae vestrae, et ut magnae essent auctoritatis, etiam vivae voces praecesserunt, rogantes, ut ordinem præfationum, quem sancta Romana Ecclesia hactenus haberet, nostris litteris vobis remandaremus. Tunc de vestra voluntate et studio tam bono mulLum gavisi sumus, et sacrum ordinem Romanum, sacraque constituta nostrorum antecessorum solerter relegentes, invenimus has novem praefationes in sacro catalogo tantummodo recipiendas, quas longa retro veritas in Romana Ecclesia hactenus servavit: unam in Albis paschalibus, aliam de Ascensione Domini, tertiam de Pentecoste, quartam de Natali Domini, quintam de apparitione Domini, sextam de apostolis, septimam de sancta Trinitate, octavam de cruce, nonam in jejunio et Quadragesima tantummodo dicendam. itas præfationes tenet et custodit sancta Romana Etclesia. Has tenendas vobis mandamus.
When, in the name of God, we had held in the Roman Church a synod of bishops and of the other fellow priests of God's faithful, and were more diligently treating of ecclesiastical ordinances as they were handed down by the apostles and the holy Fathers, your letters arrived, and, that they might carry great authority, living voices also preceded them, asking that we should send back to you in our letters the order of prefaces which the holy Roman Church has hitherto had. Then we rejoiced greatly at your will and so good a zeal, and carefully rereading the sacred Roman order and the sacred constitutions of our predecessors, we found that only these nine prefaces are to be received in the sacred catalogue, which the long-standing truth has hitherto preserved in the Roman Church: one on the Easter octave, another on the Ascension of the Lord, a third on Pentecost, a fourth on the Nativity of the Lord, a fifth on the manifestation of the Lord, a sixth on the apostles, a seventh on the holy Trinity, an eighth on the cross, the ninth to be said only in the fast and Lent. The holy Roman Church holds and keeps these prefaces. We command that you hold them.