Ut ergo hoc decentius inquiratur, bene haberi placuit singulis annis per singulas provincias bis in anno concilia fieri, ut omnibus simul episcopis in unum congregatis tales quaestiones inquirantur, et ita qui manifeste offenderunt episcopum rationabiliter excommunicati apud omnes esse putentur, quandiu aut in communi aut episcopo placeat humaniorem pro his ferre sententiam. Concilia autem fiant, unum quidem ante quadragesimam, ut omni pusillanimitate sublata munus mundum offeratur Deo, secundum autem circa tempus autumni.
VI. De primatibus episcoporum metropolitanorum.
Antiqui mores obtineant qui apud Aegyptum sunt, Libyam et Pentapolim, ut Alexandriae episcopus omnium habeat sollicitudinem, quia et urbis Romae episcopo similis mos est: similiter autem et circa Antiochiam et in caeteris provinciis privilegia propria reserventur metropolitanis ecclesiis. Omnino autem manifestum est illud, quia si quis praeter consilium metropolitani factus fuerit episcopus, talem concilium magnum definivit non debere esse episcopum: si vero communi omnium decreto rationabili et secundum canonem ecclesiasticum duo aut tres propter proprias inimicitias contradixerint, obtineat sententia plurimorum.
IV. Therefore, so that this may be more fittingly investigated, it has been pleasingly decided that councils be held twice a year in each province, so that, with all the bishops gathered together into one place, such questions may be investigated, and thus those who have manifestly offended a bishop may reasonably be considered excommunicated by all, for as long as it pleases either the community or the bishop to bear a more humane sentence on their behalf. But let the councils be held, one indeed before Lent, so that with all faint-heartedness removed a clean offering may be made to God, and the second around the time of autumn.
VI. Concerning the primates of the metropolitan bishops.
Let the ancient customs prevail which exist in Egypt, Libya, and the Pentapolis, that the bishop of Alexandria have the care of all, because the custom of the bishop of the city of Rome is similar; likewise also concerning Antioch and in the other provinces, let their own privileges be reserved to the metropolitan churches. But it is altogether manifest that, if anyone has been made a bishop without the counsel of the metropolitan, the great council has defined that such a one ought not to be a bishop; but if, by the reasonable common decree of all and according to ecclesiastical canon, two or three have contradicted on account of their own enmities, let the sentence of the majority prevail.
VII. De episcopo Aeliae id est Hierosolymitano.
Quia consuetudo obtinuit et traditio antiqua, ut Aeliae episcopus honoretur, habeat ordinem honoris, salva [U., G., salvata] tamen dignitate metropolitani ejusdem provinciae.
VIII. De his qui denominant se Catharos.
Aliquando vero accedentibus ad catholicam Ecclesiam, placuit sanctae et magnae synodo eos ordinatos sic manere in clero: ante omnia autem haec profiteri ipsos per Scripturam oportet, quod consentiant et sequantur catholica et apostolica dogmata: hoc est et bigamis communicare et his qui in persecutione delapsi sunt, circa quos et tempus constitutum est et dies definitus, ut sequantur in omnibus quae placuerint catholicae Ecclesiae episcopo aut presbytero. Ubicunque autem omnes sive in castellis sive in civitatibus ipsi soli inventi fuerint ordinati, qui inveniuntur in clero sint in eodem habitu; quotquot autem catholicae Ecclesiae episcopo aut presbytero exstante accedunt, manifestum quia episcopus quidem ecclesiae habebit dignitatem episcopi, qui autem nominatur apud eos episcopus presbyteri honorem habebit, nisi forte placuerit episcopo honoris eum nomine frui; sin vero non hoc ei placuerit, providebit locum aut chorepiscopatus aut presbyterii ut in clero omnino esse videatur, quatenus non in civitate duo episcopi sint.
VII. Concerning the bishop of Aelia, that is, of Jerusalem.
Because custom has prevailed and ancient tradition, that the bishop of Aelia be honored, let him have the order of honor, yet with the dignity of the metropolitan of the same province preserved.
VIII. Concerning those who call themselves Cathars.
At some time, when they come over to the catholic Church, the holy and great synod has decreed that those ordained among them remain thus in the clergy; but before all things they must profess these things themselves through a written statement, that they consent to and follow the catholic and apostolic doctrines: that is, both to communicate with bigamists and with those who fell away in persecution, concerning whom both a time has been appointed and a day fixed, that they follow in all things which have pleased the bishop or presbyter of the catholic Church. But wherever they have been found ordained, all of them, whether in towns or in cities, they alone, those who are found shall be in the clergy in the same rank; but as many as come over where a bishop or presbyter of the catholic Church exists, it is manifest that the bishop of the church shall indeed have the dignity of a bishop, but he who is called bishop among them shall have the honor of a presbyter, unless perhaps it has pleased the bishop that he enjoy the name of honor; but if this has not pleased him, he shall provide him a place either of chorepiscopate or of the presbyterate, so that he may altogether be seen to be in the clergy, in order that there not be two bishops in a city.
IX. De his qui ad sacerdotium sine examinatione promoti sunt.
Si qui sine examinatione promoti sunt presbyteri aut episcopi et cum discutiuntur confessi sunt quae peccaverunt, vel si ab aliis evincantur et praeterea confitentibus, contra canonem moti homines manus eis imposuerunt, tales canon non suscipit sed abjicit; hoc enim quod irreprehensibile est defendit catholica Ecclesia.
X. De his qui negaverunt in persecutione et postea ad clericatum promoti sunt.
Quicunque ordinati sunt per ignorantiam aut dis— simulationem ordinantium, hi qui lapsi sunt, hoc e non praejudicat canoni ecclesiastico; cogniti etenim deponuntur [T. 2, deponantur].
XI. De his qui negaverunt et habentur in laicis.
De his qui praevaricati sunt praeter necessitatem aut praeter oblationem facultatum aut praeter periculum vel tale aliquod, quod factum est sub tyrannide Licinii, placuit sancto concilio, licet indigni sint humanitate, tamen subveniri eis. Quotquot igitur sincere poenitent, tres annos inter audientes sint, qui lapsi sunt fideles, et septem annos succumbant: duobus vero annis absque oblatione communicent orationibus populi.
IX. Concerning those who were promoted to the priesthood without examination.
If any have been promoted as presbyters or bishops without examination and, when questioned, confess the sins they have committed, or if they are convicted by others, and furthermore, when they confessed, men acting against the canon laid hands on them, the canon does not receive such men but rejects them; for the catholic Church defends that which is irreprehensible.
X. Concerning those who denied the faith in persecution and afterward were promoted to the clergy.
Whoever have been ordained through the ignorance or dissimulation of those ordaining them—these who have fallen—this does not prejudice the ecclesiastical canon; for when they are recognized, they are deposed.
XI. Concerning those who denied the faith and are held among the laity.
Concerning those who transgressed beyond necessity, or beyond the offering of their possessions, or beyond danger, or some such thing, which was done under the tyranny of Licinius, the holy council has decreed that, although they are unworthy of humanity, they are nevertheless to be helped. Therefore, as many of the faithful who have fallen as sincerely repent shall be among the hearers for three years, and shall submit for seven years; but for two years they shall communicate in the prayers of the people without the offering.
XII. De his qui abrenuntiaverunt et iterum ad saeculum sunt reversi.
Quicunque vocati sunt ad gratiam et primordia demonstrantes bona deposuerunt cingulum militiae, postea vero ad proprium vomitum revoluti sunt, ita ut aliqui et pecuniam conferant et beneficiis militiam repetant, isti decem annos succumbant post triennii auditionis tempus. In omnibus autem his oportet discutere voluntatem et speciem poenitentiae; quotquot enim timore et lacrymis et perseverantia et bonis operibus conversionem opere non simulatione demonstrant, isti adimplentes tempus constitutum auditionis orationibus merito communicabunt, et postea licebit episcopo humanius de his aliquid cogitare: qui autem indiscrete tulerunt et ingressum ecclesiae sibi sufficere arbitrati sunt ad conversionem, omne compleant tempus.
XIII. De his qui in exitu communionem requirunt.
XII. Concerning those who have renounced and again returned to the world.
Whoever have been called to grace and, showing good beginnings, have laid down the belt of military service, but afterwards, revolted back to their own vomit, so that some even contribute money and seek military service again through favors—these shall be subject for ten years after the time of a three-year hearing. But in all these matters it is necessary to examine the will and the character of the penitence; for as many as demonstrate their conversion by deed and not by simulation, through fear and tears and perseverance and good works, these, having fulfilled the appointed time of hearing, shall rightly communicate in the prayers, and afterwards it shall be permitted the bishop to think something more humanely concerning them; but those who have borne it indiscriminately and have judged that entry into the church is sufficient for their conversion, let them complete the entire time.
XIII. Concerning those who at the point of death seek communion.
De exeuntibus de corpore vetus et canonica lex custodiatur et nunc, ut it ii qui mori parantur novissimo juvamine non priventur; sin vero desperati communione sumpta et oblatione percepta iterum convalescant, sint inter eos qui orationibus tantum communicant. Omnino autem omni morituro petenti sibi dari gratiam episcopus probabiliter ei oblationem contradat.
XIV. De catechumenis lapsis.
Placuit sanctae et magnae synodo ut triennio audiant tantum, post haec orent cum catechumenis.
XV. De clericis ne de civitate ad aliam transeant.
Propter grandem tumultum et seditiones quae factae sunt placuit omnismodis auferri consuetudinem quae est contra canonem: si inventi fuerint in aliquibus partibus de civitate ad civitatem migrantes, nec episcopum nec presbyterum nec diaconum [U., G., add, esse] liceat; si quis autem post sancti et magni concilii definitionem tale aliquid attentaverit aut sese dederit negotio, cassabitur omnimodo hujusmodi machinatio, et restituetur ecclesiae in qua aut episcopus aut presbyter aut diaconus fuerat ordinatus.
Concerning those who depart from the body, both the old and the canonical law is to be observed even now, so that those who are preparing to die are not deprived of the last aid; but if, having been despaired of, they recover again after receiving communion and partaking of the offering, they shall be among those who communicate only in prayers. But altogether, to every dying person who asks that grace be given to him, the bishop may with good reason deny the offering.
XIV. Concerning catechumens who have lapsed.
It has pleased the holy and great synod that for three years they hear only, and after this pray with the catechumens.
XV. Concerning clerics, that they not pass from one city to another.
On account of the great tumult and seditions that have occurred, it has pleased the synod that the custom which is contrary to the canon be removed in every way: if any have been found in any regions migrating from city to city, it shall not be permitted to a bishop nor a presbyter nor a deacon; but if anyone after the definition of the holy and great council shall have attempted any such thing or given himself to the business, the device of this kind shall be wholly annulled, and he shall be restored to the church in which he had been ordained as bishop or presbyter or deacon.
XVI. De his qui in ecclesiis suis in quibus promoti sunt non morantur.
Si qui facile se periculis ingerentes, neque timorem Dei ante oculos habentes, neque ecclesiasticum canonem scientes, discedunt ab ecclesia presbyteri aut diaconi aut quicunque sunt in canone constituti, isti nullo modo suscipi debeant ab alia ecclesia; sed omnem eis necessitatem imponi oportet ut ad proprias parochias revertantur: pertinaces autem excommunicatos esse oportet. Si autem aliquis ausu temerario subripuerit ad alterum pertinentem et ordinaverit In sua ecclesia, nou consentiente episcopo a quo discesserat clericus qui in canone continetur, infirma sit hujusmodi manus impositio.
XVII. De clericis qui usuras accipiunt.
Quoniam plures in canone constituti cupiditatem et lucra turpia sectantur, oblitique sanctae Scripturae dicentis: Qui pecuniam suam non dedit ad usuram, cum fenerantur aliis centesimas exigunt; juste statuit sanctum et magnum concilium, ut si quis inventus fuerit post hanc definitionem usuras accipiens et a aliud quid excogitans turpis lucri gratia, abjiciatur a clero et alienus a canone sit.
XVI. Concerning those who do not remain in their own churches in which they were promoted.
If any who rashly expose themselves to dangers, having neither the fear of God before their eyes nor knowledge of the ecclesiastical canon, depart from the church—presbyters or deacons or whoever are established in the canon—these must in no way be received by another church; but every necessity must be imposed on them to return to their own parishes; but the obstinate ought to be excommunicated. If, however, anyone by rash daring has stealthily taken up one belonging to another and ordained him in his own church, without the consent of the bishop from whom the cleric who is contained in the canon had departed, such laying on of hands shall be invalid.
XVII. Concerning clerics who receive usury.
Since many who are established in the canon pursue greed and shameful gain, and having forgotten the holy Scripture which says: He who did not give his money to usury, when they lend to others they exact hundredfold interest; the holy and great council has justly decreed that if anyone after this definition is found receiving usury and devising anything else for the sake of shameful gain, he shall be cast out from the clergy and be alien to the canon.
XVIII. De privilegiis presbyterorum.
Pervenit ad sanctum et magnum concilium, quod in quibusdam locis nui civitatibus presbyteris gratiam [E., T. 2, eucharistiam] diaconi porrigant, quod neque canon neque consuetudo tradidit, ut hi qui potestatem offerendi non habent his qui offerunt porrigant corpus Christi: sed etiam hoc quoque innotuit, quod quidam diaconi et ante episcopos contingant eucharistiam. Omnia igitur haec amputentur, et maneant diaconi in proprio ordine, scientes quod episcoporum quidem ministri sunt, presbyteris autem inferiores existunt; accipiant autem ex ordine eucharistiam post presbyteros, episcopo eis dante aut presbytero: sed nec sedere eis in medio presbyterorum liceat, praeter canonem enim et praeter ordinem est hoc si fiat. Si quis autem obtemperare noluerit post hanc definitionem, cesset a diaconio.
XIX. De his qui a Paulo Samosateno ad ecclesiam veniunt.
XVIII. Concerning the privileges of presbyters.
It has come to the holy and great council that in certain places and cities presbyters give the grace [E., T. 2: the eucharist] of the diaconate, which neither canon nor custom has handed down, that those who have no power of offering should give the body of Christ to those who do offer; but this too has become known, that certain deacons even touch the eucharist before the bishops. All these things therefore are to be cut off, and the deacons are to remain in their own order, knowing that they are indeed ministers of the bishops, but exist as inferior to the presbyters; and they are to receive the eucharist in order after the presbyters, with the bishop or a presbyter giving it to them; but neither is it permitted them to sit in the midst of the presbyters, for it is contrary to canon and contrary to order if this is done. If anyone, however, refuses to obey after this definition, let him cease from the diaconate.
XIX. Concerning those who come to the church from Paul of Samosata.
De Paulianistis refugientibus ad Ecclesiam catholicam definitio prolata est, rebaptizari cos omnino; si qui vero ex eis praeterito tempore fuerunt in clero, siquidem sine querela et reprehensione fuerint, post baptismum ordinentur ab episcopo Ecclesiae: sin vero discussio eos minus idoneos invenerit, deponi eos convenit. Similiter autem et de diaconibus et omnino de his qui in eodem canone conversantur eadem forma servabitur. Meminimus autem de diaconissis, quae in eadem specie sunt quia manus impositionem aliquam non habent, ut omnino inter laicas computentur.
XX. De flectendo genua.
Quoniam sunt quidam qui die dominico flectunt genua et diebus Pentecostes, placuit de hoc sanctae et magnae synodo cunctos in omnibus locis consonanter et consentienter stantes Dominum orare debere.
Expliciunt decreta concilii Nicaeni.
Praeterea statuitur in hoc concilio, ut diaconissae quae manus impositionem non accipiunt inter laicas deputentur. Igitur episcopi cum de bis omnibus prout divinarum legum reverentia poposcerat decrevissent, sed et de observatione paschae antiquum canonem per quem nulla de reliquo varietas oriretur ecclesiis sanctum concilium tradidisset, omnibus rite dispositis Ecclesiarum pax et fides in Orientis atque Occidentis partibus una eademque servata est. Haec de ecclesiastica historia necessario credimus inserenda.
A definition was brought forward concerning the Paulianists who take refuge in the catholic Church: that they are to be rebaptized without exception. But if any of them in time past were among the clergy, if indeed they have been without complaint and reprehension, let them be ordained by the bishop of the Church after baptism; but if a examination finds them less fit, it is fitting that they be deposed. In like manner also concerning deacons and generally concerning those who are engaged in the same canon, the same form shall be observed. But we have made mention of deaconesses, who are of the same kind, that since they have no imposition of hands, they are to be reckoned altogether among the laypeople.
XX. Concerning the bending of the knees.
Since there are some who bend the knees on the Lord's day and on the days of Pentecost, it has pleased the holy and great synod that all in all places, standing in harmony and agreement, should pray to the Lord.
Here end the decrees of the Council of Nicaea.
Furthermore it is established in this council that deaconesses who do not receive the imposition of hands are to be reckoned among the laypeople. Therefore, when the bishops had decreed concerning all these matters as the reverence of the divine laws demanded, and had also handed down to the churches the ancient canon concerning the observance of Pascha, by which no variation might thereafter arise, with all things duly disposed, the peace and faith of the churches was preserved one and the same in the parts of the East and the West. We believe these things must necessarily be inserted from the ecclesiastical history.
Scripta Africani concilii ad Coelestinum urbis Romae episcopum.
Domino dilectissimo et honorabili fratri Coelestino Aurelius, Valentinos, Antonius, Tutus, Servus Dei, Terentius, Fortunatus, Martinus, Januarius, Optatus, Celticius [T. 1,2, Celesticius], Donatus, Theasius, Vincentius, Fortunatianus [Ae., Fortunatus] et caeteri qui in universali Africano concilio Carthagine adfuimus.
Optaremus si quemadmodum sanctitas tua de adventu Apiarii laetatos vos fuisse missis per compresbyterum nostrum Leonem litteris intimavit, ita nos quoque de ejus purgatione haec scripta cum laetitia mitteremus: esset profecto et nostra et vestra modo alacritas certior, nec praepropera videretur quae adhuc de audiendo quam de auditu praecesserat. Adveniente sane ad nos sancio fratre et episcopo nostro Faustino, concilium congregavimus et credimus ideo cum illo missum, quoniam sicut per ejus operam presbyterio antea redditus fuerat, ita nunc possit de tantis criminibus a Tabracenis objectis eo laborante purgari; cujus tanta ac tam immania flagitia decursum nostri concilii examen invenit, ut memorati patrocinium potius quam judicium ac defensoris magis operam quam disceptatoris justitiam superarent.
The letter of the African council to Coelestinus, bishop of the city of Rome.
To the most beloved lord and honorable brother Coelestinus, Aurelius, Valentinus, Antonius, Tutus, Servus Dei, Terentius, Fortunatus, Martinus, Januarius, Optatus, Celticius, Donatus, Theasius, Vincentius, Fortunatianus, and the rest who were present at the universal African council in Carthage.
We would have wished that, just as your Holiness indicated by the letter sent through our fellow presbyter Leo that you had rejoiced at the arrival of Apiarius, so we also might send this written account with joy concerning his clearing: then surely both our gladness and yours would be more assured, and what had come about thus far from hearing about the matter rather than from the hearing itself would not seem premature. When indeed our holy brother and bishop Faustinus arrived at us, we gathered a council, and we believe he was sent with him for this reason, that just as through his efforts he had previously been restored to the presbyterate, so now, with him laboring on his behalf, he might be cleared of such great crimes charged by the Tabracenians; whose so great and so monstrous offenses the examination of our council discovered, that they surpassed the patronage rather than the judgment of the aforementioned man, and the effort of a defender rather than the justice of an arbiter.
Nam primum quantum obstiterit omni congregationi diversas injurias ingerendo, quasi Ecclesiae Romanae asserens privilegia et volens eum a nobis in communionem suscipi, quem tua sanctitas credens appellasse, quod probare non potuit, communioni reddiderit, quod minime tamen licuit, quod etiam gestorum melius lectione cognosces. Triduano tamen laboriosissimo agitato judicio, cum diversa eidem objecta afflictissimi quaereremus, vel moras coepiscopi nostri Faustini vel tergiversationes ipsius Apiarii, quibus nefandas turpitudines occulere conabatur, Deus judex justus, fortis et longanimis magno compendio resecavit.
For in the first place, how greatly he obstructed the whole assembly by bringing in various injuries, as if asserting the privileges of the Roman Church and wishing him to be received by us into communion whom your Holiness, believing that he had appealed—which he was unable to prove—had restored to communion, which was by no means lawful, as you will better learn from the reading of the proceedings. Nevertheless, when a most laborious three-day trial had been conducted, while we were examining the various charges brought against that most afflicted man, and the delays of our fellow bishop Faustinus and the evasions of Apiarius himself, by which he was attempting to conceal his abominable shamefulness, God, the just, strong, and long-suffering judge, cut the matter short with great dispatch.
Tetriore quippe ac putidiore obstinatione compressa, quae tantum libidinum coenum impudentia negationis volebat obruere, Deo nostro ejus conscientiam coarctante [U., G., cohortante] et occulta, quae in illius corde tanquam in volutabro criminum jam damnabat, etiam hominibus publicante, repente in confessionem cunctorum objectorum flagitiosorum dolosus negator erupit, et tandem de omnibus incredibilibus opprobriis ultroneus se ipse convicit, atque ipsam quoque nostram spem, qua eum [Ae., quacum] et credebamus et optabamus de tam pudendis posse purgari maculis, convertit in gemitus, nisi quoniam istam nostram moestitiam uno tantum solatio mitigavit, quod et nos labore diuturnioris quaestionis absolvit, et suis vulneribus qualemcunque medelam, etsi invita hac suae conscientiae reluctante confessione, providit, domine frater. Praefato itaque debitae salutationis officio impendiosius deprecamur, ut deinceps ad vestras aures hinc venientes non facilius admittatis, nec a nobis excommunicatos in communionem ultra velitis excipere, quia hoc etiam Nicaeno concilio definitum facile advertat venerabilitas tua: nam etsi de inferioribus clericis vel de laicis videtur ibi praecaveri, quanto magis hoc de episcopis voluit observari, ne in sua provincia a communione suspensi a tua sanctitate praepropere vel indebite videantur communioni restitui?
Since this was suppressed with a fouler and more putrid obstinacy—the filth of such great lusts, which by the shamelessness of denial he wished to bury—our God constraining his conscience and making public even to men the hidden things which he was already condemning in his heart as in a sink of crimes, the deceitful denier suddenly burst forth into a confession of all the shameful charges brought against him, and at last, of his own accord, he himself convicted himself concerning all the unbelievable reproaches, and even turned our very hope—by which we both believed and wished that he could be cleansed from such shameful stains—into groans, except that he mitigated this our sorrow by one consolation only: that he both absolved us from the labor of a longer inquiry and provided some kind of remedy for his own wounds, even though this confession of his conscience was unwilling and resisting, lord brother. Therefore, after the due office of salutation already mentioned, we earnestly beseech you that henceforth you not too readily admit those who come to your ears from here, nor wish to receive beyond this into communion those excommunicated by us, since your venerableness may easily observe that this was also defined by the Council of Nicaea; for even if there it seems to be guarded against regarding lower clerics or laymen, how much more did it wish this to be observed concerning bishops, lest those suspended from communion in their own province be seen to be restored to communion by your holiness too hastily or unduly?
Presbyterorum quoque et consequentium clericorum improba refugia, sicut te dignum est, repellat sanctitas tua, quia et nulla patrum definitione hoc Ecclesiae derogatum est Africanae, et decreta Nicaena sive inferioris gradus clericos sive ipsos episcopos suis metropolitanis apertissime commiserunt. Prudentissime enim justissimeque viderunt quaecunque negotia in suis locis ubi orta sunt finiens da, nec unicuique providentiae gratiam sancti Spiritus defuturam, qua aequitas a Christi sacerdotibus et prudenter videatur et constantissime teneatur; maxime quia unicuique concessum est, si judicio offensus fuerit cognitorum, ad concilia suae provinciae vel etiam universale provocare; nisi forte quisquam est qui credat unicuilibet posse Deum nostrum examinis inspirare justitiam, et innumerabilibus congregatis in concilium sacerdotibus denegare. Aut quomodo ipsum transmarinum judicium ratum erit, ad quod testium necessariae personae vel propter sexus vel propter senectutis infirmitatem vel multis aliis intercurrentibus impedimentis adduci non poterunt a? Nam ut aliqui tanquam a tuae sanctitatis latere mittantur, nulla invenimus patrum synodo constitutum.
Let your Holiness, as is worthy of you, repel also the shameless resorts of presbyters and the clerics who follow them, since by no definition of the fathers has this been derogated from the African Church, and the decrees of Nicaea have most openly entrusted both clerics of lower rank and the bishops themselves to their metropolitans. For most wisely and most justly they saw that whatever disputes arise should be ended in their own places where they originated, nor would the grace of the Holy Spirit be lacking to each one's providence, by which equity may be prudently seen and most constantly held by the priests of Christ; especially since it is granted to each one, if he is offended by the judgment of the examiners, to appeal to the councils of his own province or even to a universal council; unless perhaps there is someone who believes that our God can inspire the justice of examination into anyone at all, and deny it to innumerable priests gathered together in council. Or how will that transmarine judgment itself be valid, to which the necessary persons of witnesses cannot be brought either because of sex or because of the infirmity of old age or because of many other intervening impediments? For that certain persons should be sent as if from the side of your Holiness, we find established by no synod of the fathers.
Quia illud quod pridem per eumdem coepiscopum nostrum Faustinum tanquam ex parte Nicaeni concilii exinde transmisistis, in conciliis verioribus quae accipiuntur Nicaeni a sancio Cyrillo coepiscopo nostro Alexandrinae ecclesiae et a venerabili Attico Constantinopolitano antistite ex authentico missis, quae etiam ante hoc per Innocentium presbyterum et Marcellum subdiaconum, per quos ad nos ab eis directa sunt, venerabilis memoriae Bonifacio episcopo decessori vestro a nobis per eosdem transmissa sunt, in quibus tale aliquid non potuimus reperire. Executores etiam clericos vestros, aliquibus petentibus, nolite mittere, nolite concedere, ne fumosum typhum saeculi in Ecclesiam Christi, quae lucem simplicitatis et humilitatis diem Domini videre cupientibus refert, videamus inducere. Nam de fratre nostro Faustino, amoto jam pro suis nefandis nequitiis de Christi Ecclesia dolendo Apiario, securi sumus quod cum in pravitate c, ac moderatione tuae sanctitatis, salva fraterna charitate, ulterius Africa minime patiatur. Et alia manu: Dominus Deus noster sanctitatem vestram aevo longiori orantem pro nobis custodiat, domine frater.
For as to that which you recently sent through our said fellow bishop Faustinus, as if from the party of the Council of Nicaea, we could find no such thing in the truer councils which are accepted as Nicene, sent from the authentic copy by our fellow bishop Saint Cyril of the church of Alexandria and by the venerable Atticus, bishop of Constantinople—which were also, before this, sent by us to Boniface of venerable memory, your predecessor, through the presbyter Innocent and the subdeacon Marcellus, by whom they were directed to us from them. Do not send your clerics as executors, do not grant this when certain persons request it, lest we see the smoky pride of the world introduced into the Church of Christ, which brings the light of simplicity and the day of the Lord to those who desire to see it. For concerning our brother Faustinius, since Apiarius has already been removed from the Church of Christ, to our sorrow, for his unspeakable wickednesses, we are confident that, with the moderation of your Holiness and with brotherly charity preserved, Africa will tolerate him no further. And in another hand: May our Lord God keep your Holiness, who pray for us, for a longer span of life, lord brother.
XVIII CONCILIUM CARTHAGINENSE SEPTIMUM
DECEM ET OCTO EPISCOPORUM GESTUM AERA QUA SUPRA, CUI ETIAM INTERFUIT PRAEDICTA LE- GATIO ROMANAE ECCLESIAE POST CONSULATUM GLORIOSISSIMORUM IMPERATORUM HONORII duodecies et theodosii octies augustorum iv kalendas julias.
The Seventh Council of Carthage
The record of the eighteen bishops, in the era above, at which the aforesaid legation of the Roman church was also present, after the consulate of the most glorious emperors Honorius (for the twelfth time) and Theodosius (for the eighth time), the fourth day before the Kalends of July.
Carthagine in secretario basilicae Restitutae, huic concilio interfuit legatio Ecclesiae Romanae, cum Aurelius episcopus una cum Faustino Ecclesiae Poten tinae provinciae Italiae Piceni legato Romanae Ecclesiae, Vincentio Culusitano, Fortunatiano Neapolitano, Mauriano Uziparensi, Adeodato Simidicensi, Pentadio Carpitano, Rufiniano Muzensi, Praetextato Sicilibensi, Quodvultdeo Ucrensi a, Candido Abbiritano, Galloniano Uticensi legatis provinciae proconsularis, Alipio Tagastensi, Augustino Hipponiregiensi et Possidio Calamensi legatis proviciae Numidiae, Maximiano Aquiregiensi, Jucundo Suphetulensi, Maximiano Suphetano et Hilario Orreocellensi legatis provinciae Byzacenae, Novato Sitiphensi et Leone Optensi legatis provinciae Mauritaniae Sitiphensis, Ninello Russurrensi, Laurentio Icositano et Numeriano Rusgunmensi legatis provinciae Mauritaniae Caesariensis, ab universali concilio judicibus delectis, adstantibus diaconibus, consedisset, et quibusdam peractis multi episcopi caeterorum peragendorum moras se conquererentur sustinere non posse, et ad proprias ecclesias festinarent; placuit universali concilio ut ab omnibus eligerentur de singulis quibusque provinciis, qui propter alia peragenda residerent: et factum est ut id adessent quorum subscriptiones eos adfuisse testantur.
At Carthage, in the secretarium of the Basilica Restituta, this council was attended by the legation of the Roman Church, when Aurelius, bishop, together with Faustinus, legate of the Roman Church of the Church of Potentia in the province of Picenum in Italy, Vincentius of Culusi, Fortunatianus of Naples, Maurianus of Uzipara, Adeodatus of Simidica, Pentadius of Carpis, Rufinianus of Muzi, Praetextatus of Sicilibra, Quodvultdeus of Ucres, Candidus of Abbirita, Gallonius of Utica, legates of the proconsular province; Alipius of Tagaste, Augustine of Hippo Regius, and Possidius of Calama, legates of the province of Numidia; Maximianus of Aquae Regiae, Jucundus of Suphetula, Maximianus of Suphetus, and Hilarius of Horrea Caelia, legates of the province of Byzacena; Novatus of Sitipha and Leo of Opta, legates of the province of Mauretania Sitiphensis; Ninellus of Russurra, Laurentius of Icosium, and Numerianus of Rusguniae, legates of the province of Mauretania Caesariensis, chosen as judges by the universal council, with deacons standing by, had taken their seats; and after certain matters had been completed, many bishops complained that they could not endure the delays of the remaining matters to be transacted, and were hastening to their own churches. It pleased the universal council that from each and every province there be chosen from among all those who should remain for the other matters to be transacted; and it was done that those whose subscriptions testify that they were present were there for this purpose.
I. De excommunicatis ut ad clericorum accusationem non admittantur.
Placuit itaque omnibus, quoniam superioribus conciliorum decretis de personis quae admittendae sunt ad accusationem clericorum jam constitutum est, et quae personae non admittantur non expressum est; idcirco definimus eum rite ad accusationem non admitti, qui posteaquam excommunicatus fuerit, in ipsa adhuc excommunicatione constitutus, sive sit clericus sive laicus, accusare voluerit.
II. De personis quibus clericorum accusatio interdicitur, Item placuit, ut omnes servi vel proprii liberti ad accusationem non admittantur, vel omnes quos ad accusanda publica crimina leges publicae non admittunt, omnes etiam infamiae macula aspersi, id est histriones ac turpitudinibus subjectae personae, haeretici etiam sive Pagani sive Judaei; sed tamen omnibus, quibus accusatio denegatur, in causis propriis accusandi licentiam non negandam.
I. Concerning the excommunicated, that they are not to be admitted to accuse clerics.
It was accordingly resolved by all, since in earlier decrees of councils it has already been established concerning the persons who are to be admitted to accuse clerics, and it has not been expressly stated which persons are not to be admitted; therefore we define that he is not duly admitted to accusation who, after he has been excommunicated, while still constituted in that same excommunication, whether he be a cleric or a layman, wishes to accuse.
II. Concerning the persons to whom accusation of clerics is forbidden. It was likewise resolved that all slaves or their own freedmen are not to be admitted to accusation, nor all those whom the public laws do not admit to accusing public crimes, also all who are stained by the mark of infamy, that is, actors and persons subject to shameful practices, and also heretics, whether Pagans or Jews; but nevertheless to all those to whom accusation is denied, the license of accusing in their own cases is not to be denied.
III. De his qui primum crimen objectum non probaverint ut ad caetera non admittantur,
Item placuit quotiescunque clericis ab accusatoribus multa crimina objiciuntur, et unum ex ipsis de quo prius egerint, probare non valuerint, ad caetera jam non admittantur.
IV. De personis quae adversus clericos testimonium dicere prohibentur.
Testes autem ad testimonium non admittendos, qui nec ad accusationem admitti praecepti sunt vel etiam quos ipse accusator de sua domo produxerit; ad testimonium autem intra annos quatuordecim aetatis suae non admittantur.
V. De eo quem solo suo testimonio praesumpserit episcopus excommunicandum.
Item placuit, ut si quando episcopus dicit aliquem sibi soli proprium crimen fuisse confessum atque ille neget, non putet ad injuriam suam episcopus pertinere quod illi soli non creditur; et si scripulo propriae conscientiae se dicit neganti nolle communicare, quamdiu excommunicato non communicaverit, ei episcopo ab aliis non communicetur episcopis, ut magis caveat episcopus ne dicat in quemquam quod aliis documentis convincere non potest, Et subscripserunt:
III. Concerning those who have not proved the first charge brought, that they are not to be admitted to the rest.
It was likewise resolved that whenever many charges are brought against clerics by accusers, and they have been unable to prove one of them, the one about which they first proceeded, they are no longer to be admitted to the rest.
IV. Concerning persons who are forbidden to give testimony against clerics.
But witnesses are not to be admitted to testimony who have been commanded not to be admitted even to accusation, or whom the accuser himself has produced from his own household; and they are not to be admitted to testimony within fourteen years of their age.
V. Concerning one whom a bishop has presumed must be excommunicated on his own testimony alone.
It was likewise resolved that if at any time a bishop says that someone has confessed to him alone a crime of his own, and that person denies it, the bishop should not think it pertains to his own injury that he alone is not believed; and if he says that out of scruple of his own conscience he is unwilling to communicate with the one who denies it, as long as he does not communicate with the excommunicated person, that bishop is not to be communicated with by the other bishops, so that the bishop may take all the more care not to say against anyone what he cannot prove by other documents. And they subscribed.
Aurelius episcopus ecclesiae Carthaginis.
Faustinus Potentinae provinciae Piceni.
Alipius Tagastensis legatus provinciae Numidiae.
Augustinus. Hipponiregiensis legatus provinciae Numidiae.
Possidius Calamensis episcopus legatus provinciae Numidiae.
Novatus Sitiphensis legatus.
Leo Optensis legatus provinciae Mauritania Sitiphensis.
Maurianus Uziparensis e.
Rufinianus Muzensis.
Quodvultdeus Ucrensis.
Candidus Abbiritanus Germanicianorum.
Gallonianus Uticensis.
Maximianus Aquiregiensis legatus provinciae Byzacenae.
Jucundus Suphetulensis legatus provinciae Byzacenae.
Hilarius Orreocellensis legatus provinciae Byzacenae.
Maximianus Suphetanus legatus provinciae Byzacenae.
Ninellus Russurrensis legatus provinciae Caesariensis.
Laurentius Icositanus legatus pro vinciae Caesariensis.
Numerianus Rusgunmensis a legatus provinciae Caesariensis.
Aurelius, bishop of the church of Carthage.
Faustinus of the province of Picenum Potentia.
Alypius of Tagaste, legate of the province of Numidia.
Augustine of Hippo Regius, legate of the province of Numidia.
Possidius of Calama, bishop, legate of the province of Numidia.
Novatus of Sitifis, legate.
Leo of Opta, legate of the province of Mauritania Sitifensis.
Maurianus of Uzipara.
Rufinianus of Muzia.
Quodvultdeus of Ucres.
Candidus of Abbirita Germanicianorum.
Gallonianus of Utica.
Maximianus of Aquae Regiae, legate of the province of Byzacena.
Jucundus of Sufetula, legate of the province of Byzacena.
Hilarius of Orreocella, legate of the province of Byzacena.
Maximianus of Sufetula, legate of the province of Byzacena.
Ninellus of Russurra, legate of the province of Caesariensis.
Laurentius of Icosium, legate of the province of Caesariensis.
Numerianus of Rusguniae, legate of the province of Caesariensis.
Philippus presbyter legatus Ecclesiae Romanae.
Asellus presbyter legatus Ecclesiae Romanae.
XIX CONCILIUM MILEVITANUM
ducentorum quatuordecim episcoporum aera CCCCXL. GLORIOSISSIMIS IMPERATORIBUS AR- CADIO QUINQUIES ET HONORIO AUGUSTO QUINQUIES CONSULIBUS, VI KALENDAS SEPTEMBRIS.
181-182 civitate Milevitana in secretario basilicae ipsius cum Aurelius episcopus Ecclesiae Carthaginis in concilio universali consedisset, astantibus diaconibus, Aurelius episcopus dixit: Quoniam Ecclesiae sanctae unum est corpus, omniumque membrorum caput est unum, facium est volente Domino ut ad hanc Ecclesiam veniremus dilectionis et fraternitatis gratia invitati: unde quaeso charitatem vestram, quia ita credendum est quod noster accessus ad vos nec superfluus nec insuavis est cunctis; ideoque pariter quaedam de causis fidei, unde nunc quaestio Pelagianorum imminet,. in hoc coetu sanctissimo primitus tractentur, deinde subsequantur et aliqua quit disciplinae ecclesiasticae necessaria existunt.
Philip, presbyter, legate of the Church of Rome.
Asellus, presbyter, legate of the Church of Rome.
XIX COUNCIL OF MILEVIS
Of two hundred and fourteen bishops, in the year 440. In the consulship of the most glorious emperors Arcadius, for the fifth time, and Honorius Augustus, for the fifth time, on the sixth day before the Kalends of September.
181-182 In the city of Milevis, in the secretarium of its own basilica, when Aurelius, bishop of the Church of Carthage, had taken his seat in a universal council, with the deacons standing by, Bishop Aurelius said: Since the holy Church is one body, and the head of all its members is one, it has been brought about by the will of the Lord that we should come to this Church, invited for the sake of love and brotherhood. Therefore I ask your charity, since it must be believed that our coming to you is neither superfluous nor unpleasant to anyone; and so let certain matters concerning the causes of the faith, from which the question of the Pelagians now presses, be treated first in this most holy assembly, and then let whatever matters of ecclesiastical discipline are necessary follow after.
I. Contra Pelagianos qui dicunt etiam sine peccato mori potuisse Adam.
Placuit igitur omnibus episcopis, qui fuerunt in hac sancta synodo, constituere haec quae in praesenti concilio definita sunt; ut quicunque dicit Adam primum hominem mortalem facium, ita ut sive peccaret sive non peccaret moreretur in corpore, hoc est de corpore exiret non peccati merito sed necessitate naturae, anathema sit.
II. Quod juxta Apostoli testimonium etiam parvuli qui nihil peccati adhuc commiserunt omnes in peccatorum remissionem veraciter baptizentur.
Item placuit, ut quicunque parvulos recentes ab uteris matrum baptizandos negat aui dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati quod lavacro regenerationis expietur, unde iit consequens ut in eis forma baptismatis in remissionem quidem peccatorum non vera sed falsa intelligatur, anathema sit. Quoniam non aliter intelligendum est quod ait Apostolus: Per unum hominem peccatum intravit in mundum et per peccatum mors, et ita in omnes homines mors pertransiit in que omnes peccaverunt; nisi quemadmodum Ecclesia catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei etiam parvuli, qui nihil peccatorum in semetipsis adhuc committere potuerunt, ideo in peccatorum remissionem baptizantur, ut in eis regeneratione mundetur quod generatione traxerunt.
I. Against the Pelagians, who say that Adam could even have died without sin.
It therefore pleased all the bishops who were present in this holy synod to establish these things which have been defined in the present council: that whoever says that Adam, the first man, was made mortal in such a way that, whether he sinned or did not sin, he would die in the body—that is, depart from the body—not by the merit of sin but by the necessity of nature, let him be anathema.
II. That, according to the testimony of the Apostle, even little children who have as yet committed no sin are truly baptized for the remission of sins.
Likewise it pleased [the council] that whoever denies that infants newly born from their mothers' wombs are to be baptized, or says that they are indeed baptized for the remission of sins but that they draw nothing from Adam of original sin which is to be expiated by the washing of regeneration—whence it follows that in them the form of baptism is understood as being for the remission of sins, not truly but falsely—let him be anathema. For that which the Apostle says must not be understood otherwise: Through one man sin entered into the world, and through sin death, and so death passed through into all men, in whom all have sinned; except as the Catholic Church spread everywhere has always understood it. For on account of this rule of faith, even little children, who have as yet been able to commit no sins in themselves, are therefore baptized for the remission of sins, so that in them there may be cleansed by regeneration what they have drawn from generation.
III. Quod gratia Dei non solum peccata dimittat, sed etiam adjuvet ne committantur.
Item placuit, ut quicunque dixerit gratiam Dei qua justificamur per Jesum Christum Dominum nostrum ad solam remissionem peccatorum valere quae jam commissa sunt, non etiam ad adjutorium ut non committantur, anathema sit.
IV. Quod per gratiam Dei sciamus quid facere debeamus et diligere ut faciamus.
Item quisquis dixerit eamdem gratiam Dei per Jesum Christum Dominum nostrum propter hoc tantum nos adjuvare ad non peccandum, quia per ipsam nobis revelatur et aperitur intelligentia mandatorum, ut sciamus quid appetere, quid vitare debeamus, non per illam autem nobis praestari ut quod faciendum cognoverimus etiam facere debeamus atque valeamus, anathema sit. Cum enim dicat Apos, tolus: Scientia inflat, charitas vero aedificat, valde impium est ut credamus ad eam quae inflat nos habere gratiam Christi et ad eam quae aedificat non habere, cum sit utrumque donum Dei et scire quid facere debeamus et diligere ut faciamus, ut aedificante charitate scientia non possit inflare. Sicut autem de Deo scriptum est: Qui docet hominem scientiam, ita etiam scriptum est: Charitas ex Deo est.
III. That the grace of God not only forgives sins but also helps us not to commit them.
It was likewise resolved that whoever says that the grace of God, by which we are justified through Jesus Christ our Lord, is of value only for the remission of sins already committed, and not also for help so that they are not committed, let him be anathema.
IV. That through the grace of God we know what we ought to do and love to do it.
Likewise, whoever says that the same grace of God through Jesus Christ our Lord helps us not to sin only for this reason, that through it the understanding of the commandments is revealed and opened to us, so that we know what we ought to seek and what to avoid, but that it is not granted to us through it that we should also be able and willing to do what we have learned ought to be done, let him be anathema. For since the Apostle says: Knowledge puffs up, but love builds up, it is very impious that we should believe that we have the grace of Christ for that which puffs up and do not have it for that which builds up, when both are gifts of God: both to know what we ought to do and to love in order to do it, so that, with love building up, knowledge cannot puff up. For just as it is written of God: He who teaches man knowledge, so also it is written: Love is from God.
V. Quod gratia Dei praestet ut lex impleatur, non sicut ait Pelagius facile, quasi sine gratia Dei difficilius possit impleri.
Item placuit, ul quicunque dixerit ideo nobis gratiam justificationis dari, ut quod facere per liberum jubemur arbitrium facilius possimus implere per gratiam, tanquam, etsi gratia non daretur, non quidem facile, sed tamen possemus etiam sine illa implere divina mandata, anathema sit. De fructibus enim mandatorum Dominus loquebatur ubi non ait: Sine me difficilius potestis facere, sed ait; Sine me nihil potestis facere.
VI. Quod juxta sententiam Joannis evangelistae nemo sit qui esse possit sine peccato.
Item placuit, ut quod ait sanctus Joannes apostolus: Si dixerimus quia peccatum non habemus, nos ipsos decipimus [U.,G., seducimus] et veritas in nobis non est, quisquis sic accipiendun putaverit, ut dicat propter humilitatem non oportere dici nos non habere peccatum, non quia veritas est, anathema sit. Sequitur enim Apostolus et adjungit: Si autem confessi fuerimus peccata nostra, fidelis est et justus qui remittat nobis peccata et mundet nos ab omni iniquitate: ubi satis apparet hoc non tantum humiliter sed etiam veraciter dici.
V. That the grace of God brings it about that the law is fulfilled, not, as Pelagius says, “easily,” as though without the grace of God it could be fulfilled only with difficulty.
It was likewise resolved that whoever says that the grace of justification is given to us for this reason, that what we are commanded to do by free will we may more easily fulfill through grace—as if, even if grace were not given, we could still fulfill the divine commandments without it, not indeed easily, but nevertheless could—let him be anathema. For the Lord was speaking of the fruits of the commandments when he did not say, “Without me you can do it with difficulty,” but said, “Without me you can do nothing.”
VI. That according to the sentence of John the Evangelist, there is no one who can be without sin.
It was likewise resolved that, as the holy apostle John says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us,” whoever thinks this should be understood in such a way as to say that it is not because it is true that we ought not to say we have no sin, but because of humility—let him be anathema. For the Apostle continues and adds: “But if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all iniquity”—where it is sufficiently clear that this is said not only humbly but also truthfully.
Poterat enim apostolus dicere: Si dixerimus quia non habeamus peccatum, nos ipsos extollimus et humilitas in nobis non eat; sed cum ait: Nos ipsos decipimus et veritas in nobis non est, satis ostendit eum qui dixerit se non habere peccatum non verum loqui sed falsum.
VII. Quod unicuique etiam justo non solum pro aliis sed pro semetipso dicere oporteat; Dimitte nobis debita nostra.
Item placuit, ut quicunque dixerit: in oratione dominica ideo dicere sanctos Dimitte nobis debita nostra, ut non pro se ipsis hoc dicant, quia non eis jam necessaria ista petitio, sed pro aliis qui sunt in suo populo peccatores, et ideo non dicere unumquemque sanctorum: dimitte mihi debita mea, sed dimitte nobis debita nostra, ut hoc pro aliis potius qnam pro Se justus petere intelligatur, anathema sit.
For the apostle could have said: If we say that we have no sin, we exalt ourselves and humility is not in us; but when he says: We deceive ourselves and the truth is not in us, he shows clearly enough that the one who has said he has no sin speaks not the truth but a falsehood.
VII. That it is fitting for each person, even the just, to say not only for others but for himself: Forgive us our debts.
It was likewise resolved that whoever says that the saints say “Forgive us our debts” in the Lord’s Prayer for this reason, that they do not say it for themselves, because this petition is no longer necessary for them, but for others who are sinners among their people, and that therefore each of the saints does not say “Forgive me my debts” but “Forgive us our debts,” so that the just man is understood to ask this for others rather than for himself—let him be anathema.
Sanctus enim et justus erat apostolus qui dicebat: In multis enim offendimus omnes: nam quare additum est omnes, nisi ut ista sententia conveniret et psalmo ubi legitur: Non inires in judicium cum servo tuo, quoniam non justificabitur in conspectu tuo omnis vivens: et in oratione sapientissimi Salomonis: Non est homo qui non peccet tibi: et in libro sancti Job: In manu omnis hominis signat, ut sciat omnis homo infirmitatem suam: unde etiam Daniel sanctus et justus cum in oratione a pluraliter diceret: Peccavimus, iniquitatem fecimus, et caetera quae ibi veraciter et humiliter confitetur, ne putaretur, quemadmodum quidam sentiunt, hoc non de suis sed de populi sui potius dixisse peccatis, posteaquam dixit: cum orarem et confiterer peccata mea et peccata populi mei domino Deo meo, noluit dicere peccata nostra, sed et populi sui dixit et sua, quoniam futuros istos qui tam male intelligerent tanquam propheta praevidit.
For holy and righteous was the apostle who said: For in many things we all offend. For why was "all" added, unless that this sentence should also agree with the psalm where it is read: Enter not into judgment with your servant, for in your sight shall no man living be justified; and with the prayer of the most wise Solomon: There is no man who does not sin against you; and in the book of holy Job: He seals in the hand of every man, that every man may know his own infirmity. Hence also Daniel, holy and righteous, when in prayer he said in the plural: We have sinned, we have committed iniquity, and the other things which he there truly and humbly confesses, lest it be thought, as some hold, that he said this not of his own sins but rather of his people's, after he said: When I was praying and confessing my sins and the sins of my people to the Lord my God, he was unwilling to say "our sins," but he named both his people's sins and his own, because as a prophet he foresaw these future men who would understand it so badly.
VIII. Quod a sanctis veraciter dicatur: Dimitte nobis debita nostra.
Item placuit, ut quicunque verba ipsa dominicae orationis ubi dicimus: Dimitte nobis debita nostra, Ita volunt a sanctis dici ut humiliter non veraciter hoc dicatur, anathema sit. Quis enim ferat orantem, et non hominibus sed ipsi Domino mentientem, qui labiis sibi [T. 1,2, suis ] dicit dimitti velle, et corde dicit quae sibi dimittantur se debita non habere?
Hucusque de fide capitula contra Pelagianos. Nunc regulae tractantur ecclesiasticae.
IX. Ut in communes causas Ecclesiae generale concilium congregari oporteat: in privatis vero causis speciale uniuscujusque provinciae.
Item primitus placuit, ut non sit ultra fatigandis fratribus anniversaria necessitas, sed quoties exegerit causa communis, id est totius Africae, undecunque ad hanc sedem pro concilio datae litterae fuerint, congregandam esse synodum in ea provincia ubi opportunitas persuaserit: causae autem quae communes non sunt in suis provinciis judicentur.
VIII. That the saints say truly: Forgive us our debts.
It was likewise resolved that whoever holds that the very words of the Lord's Prayer, where we say, "Forgive us our debts," ought to be spoken by the saints in such a way that this is said humbly but not truly, let him be anathema. For who could endure one who prays, and lies not to men but to the Lord himself, who says with his lips that he wishes his debts to be forgiven him, and in his heart says that he has no debts to be forgiven?
Thus far the chapters concerning the faith against the Pelagians. Now the ecclesiastical rules are treated.
IX. That a general council ought to be assembled for the common affairs of the Church, but for private affairs a special one of each province.
It was likewise resolved in the first place that there should no longer be an annual obligation to weary the brethren, but as often as a common cause demands it—that is, of all Africa—whenever letters have been sent from anywhere to this see for a council, a synod is to be assembled in that province where opportunity persuades; but causes that are not common are to be judged in their own provinces.
X. Ut epistolas ad concilium devocandum metropolitanus subscribat et dirigat.
Placuit etiam petitu omnium episcoporum, ut epistolis omnibus de concilio dandis sanctitas tua sola subscribat.
XI. Ut de haereticis vel infidelibus quidquid in concilio constituitur a principe impetretur.
Placuit, ut et illud adversus haereticos et Paganos vel eorum superstitiones legati missi de hoc a glorioso concilio, quidquid utile praeviderint, de gloriosissimis principibus impetrent.
XII. Ut preces vel orationes compositae, nisi probatae fuerint in concilio, non dicantur.
Placuit etiam et illud, ut preces vel orationes, seu missae quae probatae fuerint in concilio, seu traditiones [Ae., B. R., U., G., praefationes] sive commendationes seu manus impositiones ab omnibus celebrentur: nec aliqua ex his omnino dicantur in Ecclesia, nisi quae a prudentioribus tractata [Ae., facta] et comprobata in synodo fuerint, ne forte aliquid contra fidem vel per ignorantiam vel per studium sit compositum.
X. That the metropolitan alone should sign and send the letters summoning the council.
It was also resolved, at the request of all the bishops, that your Holiness alone should sign all the letters to be issued concerning the council.
XI. That whatever is decreed in the council concerning heretics or unbelievers be obtained from the prince.
It was resolved that the legates sent by this glorious council should also obtain from the most glorious princes, against heretics and pagans and their superstitions, whatever they foresee to be useful.
XII. That prayers or orations composed [for public use] should not be recited unless they have been approved in the council.
It was also resolved that prayers or orations, whether masses that have been approved in the council, or traditions [prefaces], or commendations, or impositions of hands, should be celebrated by all; and that none of these should be said at all in the Church unless they have been treated and approved in synod by the more prudent, lest perhaps something contrary to the faith be composed either through ignorance or through zeal.
XIII. Ut posteriores anterioribus episcopis deferant, nec inconsultis primatibus suis aliquid agere praesumant.
Valentinus episcopus dixit: Si permittit bonum patientiae vestrae, prosequor ea quae necessaria sunt ecclesiasticae disciplinae. Scimus enim in hac Ecclesia Carthaginensi inviolate semper permansisse ecclesiasticam disciplinam, ita ut nullus fratrum prioribus suis se aliquando auderet anteponere, sed officiis legitimis id semper exhibitum est prioribus, quod ab insequentibus rationabiliter semper acciperetur: hunc ordinem jubeat sanctitas vestra melius vestris interlocutionibus roborari. Aurelius episcopus dixit: Non decuerat quidem ut haec repeteremus, nisi forte existerent inconsideratae mentes quorumdam quae ad haec statuenda nostros acuerent sensus; sed communis haec causa est quam insinuavit frater et coepiscopus [AE., B. R., U., consacerdos] noster, ut unusquisque nostrum sibi decretum adeo cognoscat, ut posteriores anterioribus deferant nec inconsultis primatibus aliquid agere praesumant. Qua de re oportet eos qui putaverint spretis majoribus aliquid praesumendum, competenter esse ab omni concilio coercendos. Universi episcopi dixerunt: Hic ordo et a patribus et a majoribus servatus est, et a nobis Deo propitio servabitur.
XIII. That later bishops should defer to earlier ones, and should not presume to do anything without consulting their primates.
Valentinus the bishop said: If the goodness of your patience permits, I shall set forth what is necessary for ecclesiastical discipline. For we know that in this Church of Carthage ecclesiastical discipline has always remained inviolate, such that none of the brethren ever dared to set himself before his predecessors, but that which would reasonably always be received from those who followed was always rendered to predecessors in their lawful offices. Let your Holiness order this order to be strengthened the better by your interlocutions. Aurelius the bishop said: It was indeed not fitting that we should repeat these things, unless perhaps there existed the inconsiderate minds of certain persons which might sharpen our senses to establish them; but this is a common cause which our brother and fellow bishop has set forth, that each of us should so know the decree for himself that later bishops defer to earlier ones and do not presume to do anything without consulting their primates. Wherefore it is fitting that those who have thought that, spurning their betters, they should presume anything, be duly restrained by every council. All the bishops said: This order has been preserved by the fathers and by our predecessors, and, with God's favor, will be preserved by us.
XIV. Ut episcopi pro tempore consecrationis suae litteras ab ordinatoribus habeant.
Deinde placuit, ut quicunque deinceps ordinantur litteras accipiant ab ordinatoribus suis manu eorum subscriptas, continentes consulem et diem, ut nulla altercatio de posterioribus vel anterioribus oriatur.
XV. Ut ubi quis primum legerit, ibi permanent clericus.
Item placuit, ut quicunque in ecclesia primum vel semel legerit ab alia ecclesia ad clericatum non teneatur.
XVI. Ut pro causis ecclesiarum exsecutores vel advocati a principe postulentur.
Placuit praeterea, ut exsecutores in omnibus desideriis quae habet ecclesia ab imperatore postulentur, qui singulis ecclesiis impertiantur. Placuit etiam, ut petatur a gloriosissimis imperatoribus ut jubeant judicibus dare petitos sibi defensores scholasticos, qui in actu sint vel in officio defensionum causarum ecclesiasticarum, ut more sacerdotum provinciae idem ipsi qui defensionem ecclesiarum susceperint habeant facultatem pro negotiis ecclesiarum, quoties necessitas flagitaverit vel ad obsistendum obrepentibus, vel ad necessaria suggerenda, ingredi judicum secretaria.
XIV. That bishops should have letters from their ordainers dated to the time of their consecration.
Then it was decided that whoever is hereafter ordained shall receive letters from his ordainers subscribed by their own hand, containing the consul and the day, so that no dispute may arise concerning later or earlier bishops.
XV. That where a man has first read, there he should remain a cleric.
Likewise it was decided that whoever has read in a church first or even once is not to be held to the clergy of another church.
XVI. That for the causes of the churches, executors or advocates should be requested from the emperor.
It was further decided that executors should be requested from the emperor for all the needs that the church has, to be distributed to the individual churches. It was also decided that it should be asked of the most glorious emperors that they order the judges to give them the defenders they have requested, trained in law, who are engaged in the practice or office of defending the causes of the churches, so that, after the manner of the priests of the province, those same men who have undertaken the defense of the churches may have the faculty, in the affairs of the churches, whenever necessity demands it—whether to resist those who creep in or to suggest what is necessary—to enter the inner chambers of the judges.
XVII. Ut neque dimissus neque dimissa alteri conjungantur.
Placuit quoque secundum evangelicam et apostolicam disciplinam, ut neque dimissus ab uxore, neque dimissa a marito, alteri conjungatur, sed ita maneant, aut sibimet reconcilientur. Quod si contempserint, ad poenitentiam redigantur, in qua causa legem imperialem petendam promulgari.
XVIII. De his qui in sua provincia non communicant et alibi communicant.
Placuit, ut quicunque non communicans in propria provincia in aliis provinciis vel in transmarinis partibus ad communicandum obrepserit, jacturam communionis vel clericatus excipiat.
XIX. De clericis qui apud principem saeculare judicium aut synodale imploraverint.
Placuit, ut quicunque ab imperatore cognitionem publicorum judiciorum petierit honore proprio privetur: si autem episcopale judicium ab imperatore postulaverit, nibil ei obsit [U., prosit].
XVII. That neither a man who has been dismissed nor a woman who has been dismissed may be joined to another.
It was also decided, according to evangelical and apostolic discipline, that neither a man dismissed by his wife nor a woman dismissed by her husband may be joined to another, but that they should so remain, or be reconciled to one another. But if they despise this, let them be reduced to penance, and in this matter the imperial law is to be sought and promulgated.
XVIII. Concerning those who do not communicate in their own province and communicate elsewhere.
It was decided that whoever, not communicating in his own province, has crept into other provinces or overseas regions to communicate, shall receive the loss of communion or of clerical office.
XIX. Concerning clerics who have sought the judgment of a secular prince or a synodal judgment.
It was decided that whoever has sought from the emperor the cognizance of public judgments shall be deprived of his own rank; but if he has requested an episcopal judgment from the emperor, this shall in no way harm him.
XX. Ut sine formatis nemo ad comitatum proficiscatur, et qualiter fiant formatae.
Placuit, ut quicunque clericus propter necessitatem suam alicubi ad comitatum ire voluerit, formatam ab episcopo suo accipiat: qui sine formata voluerit pergere, a communione removeatur. Quod si alicubi ei repentina necessitas orta fuerit ad comitatum pergendi, alleget apud episcopum loci ejus Ipsam necessitatem, et de hoc rescripta ejusdem episcopi perferat. Formatae autem quae a primatibus vel a quibusque episcopis propriis dantur habeant diem paschae; quod si adhuc ejusdem anni paschae dies incertus est, ille praecedens adjungatur, quomodo solet post consulatum in publicis gestis ascribi.
XXI. De episcopii qui id quod repetere poterant praetermissa synodo invaserint.
XX. That no one may travel to the court without letters of authorization, and how such letters are to be issued.
It was decided that any cleric who, on account of his own necessity, wishes to go anywhere to the court shall receive a letter of authorization from his own bishop; whoever wishes to set out without such a letter shall be removed from communion. But if a sudden necessity of going to the court arises for him somewhere, let him plead that same necessity before the bishop of that place, and carry back a written reply from that same bishop concerning it. Letters of authorization, however, which are given by primates or by any bishops to their own clerics, shall bear the date of Easter; but if the day of Easter of that same year is still uncertain, the preceding one shall be added, in the manner in which it is customary to write after the consulate in public records.
XXI. Concerning bishops who have seized what they could have claimed, a synod having been bypassed.
Item placuit, ut episcopi quascunque ecclesias vel plebes quas ad suam cathedram existimant pertinere non ita repetierint, ut causas suas episcopis judicantibus agant, sed alio retinente irruerint, sive nolentibus sive volentibus plebibus, causae suae detrimentum patiantur: et quicunque hoc jam fecerunt, si nondum est inter episcopos finita contentio, sed adhuc inde contendunt, ille inde discedat quem constiterit praetermissis judicibus ecclesiasticis irruisse: nec sibi quisque blandiatur, si a primatu ut retineat litteras impetrarit; sed sive habeat litteras, sive non habeat, conveniat eum qui tenet et ejus litteras accipiat, ut appareat pacifice tenuisse ecclesiam ad se pertinentem. Si autem ille aliquam quaestionem retulerit, per episcopos judices causa finiatur, sive quos eis primatus dederit, sive quos ipsi vicinos cum consultu primatis delegerint.
Likewise it was decided that bishops who have claimed any churches or congregations that they think belong to their own see, but have not pursued them in such a way as to plead their cases before bishops acting as judges, but have instead burst in while another holds them, whether the congregations are unwilling or willing, shall suffer the loss of their case; and whoever has already done this, if the dispute has not yet been settled among the bishops but they are still contending over it, then he who is established to have burst in after bypassing the ecclesiastical judges shall withdraw from it; nor should anyone flatter himself if he has obtained letters from the primate in order to retain it; but whether he has letters or not, he shall meet with the one who holds it and receive his letters, so that it may appear that he has held the church belonging to him peaceably. If, however, that one has raised some question, the case shall be settled through bishops as judges, either those whom the primate has given them or those whom they themselves, with the consultation of the primate, have chosen from among their neighbors.
XXII. De clericis qui de judiciis episcoporum suorum conqueruntur.
Item placuit, ut presbyteri, diaconi vel exteri inferiores clerici, in causis quas habuerint, si de judiciis episcoporum suorum questi fuerint, vicini episcopi eos audiant, et inter eos quidquid est finiant adhibiti ab eis ex consensu episcoporum suorum; quod si et ab eis provocandum putaverint, non provocent nisi ad Africana concilia vel ad primatus provinciarum suarum: ad transmarina autem qui putaverint appellandum, a nullo intra Africam ad communionem suscipiantur.
XXIII. De his qui apud haereticos poenitentiam acceperunt quomodo ab Ecclesia recipiantur.
Placuit, ut quicunque conversus ab haereticis dixerit se apud eos poenitentiam accepisse, unusquisque catholicus episcopus requirat ubi et ob quam causam apud eosdem haereticos poenitentiam susceperit, ut cum certis documentis hoc ipsum sibi approbaverit, pro qualitate peccati, sicut eidem episcopo catholico visum fuerit, tempus poenitentiae vel reconciliationis decernat.
XXII. Concerning clerics who complain about the judgments of their own bishops.
It was likewise decided that presbyters, deacons, or lower clerics, including foreigners, in the cases they have, if they have complained about the judgments of their own bishops, the neighboring bishops shall hear them, and shall settle whatever is at issue between them, having been appointed by them with the consent of their own bishops; but if they think they should also appeal from these, let them not appeal except to the African councils or to the primates of their provinces. But those who think they should appeal overseas shall not be received into communion by anyone within Africa.
XXIII. Concerning those who have received penance among heretics, and how they are to be received by the Church.
It was decided that whoever, having converted from the heretics, has said that he received penance among them, each catholic bishop shall inquire where and for what cause he undertook penance among those same heretics, so that when he has proven this to him with certain documents, according to the nature of the sin, as it shall seem fit to that same catholic bishop, he shall determine a time of penance or reconciliation.
XXIV. De episcopis negligentibus adversus haereticos.
Item placuit, ut quicunque negligunt loca ad suam cathedram pertinentia in catholicam unitatem lucrari, conveniantur a diligentibus vicinis episcopis ut id agere non morentur; quod si intra sex menses a die conventionis non effecerint, qui potuerit lucrari ea ad ipsum pertineant; ita sane, ut si ille, ad quem pertinuisse videbantur, probare potuerit magis illius electam negligentiam ab haereticis ut impune ibi sint, et suam diligentiam fuisse praeventam ut eo modo ejus cura sollicitior vitaretur, cum hoc judices episcopi cognoverint, suae cathedrae loca restituant. Sane si episcopi inter quos causa versatur diversarum sunt provinciarum, ille primatus det judices [U., B., dejudicet], in cujus provincia est locus de quo contenditur: si autem ex communi placito vicinos judices elegerint, aut unus eligatur aut tres, ut si tres elegerint aut onus sententiam a sequatur aut duorum; a judicibus autem quos communis consensus elegerit non liceat provocare: et quisquis probatus fuerit per contumaciam nolle obtemperare judicibus, cum hoc primae sedis episcopo fuerit prolatum, det litteras ut nullus ei communicet episcoporum donec obtemperet.
XXIV. Concerning bishops who are negligent toward heretics.
It was likewise decided that whoever neglects to win to the catholic unity the places belonging to his own see are to be summoned by the diligent neighboring bishops, so that they do not delay to do this. But if within six months from the day of the summons they have not accomplished it, the places that could have been won shall belong to the one who was able to win them. This, however, on the clear condition that if the one to whom they appeared to belong can prove that it was rather his own neglect that was chosen by the heretics so that they might be there with impunity, and that his own diligence was forestalled, so that in that manner his more careful oversight might be avoided, then when the judging bishops have learned this, they shall restore the places to his see. Furthermore, if the bishops between whom the case is being tried belong to different provinces, the bishop of the first see in whose province the place in dispute is located shall appoint the judges. But if by common agreement they have chosen neighboring judges, either one shall be chosen or three, so that if they have chosen three, the sentence shall be followed either by all or by two. But it shall not be permitted to appeal from the judges whom a common consensus has chosen. And whoever is proven to refuse out of contumacy to obey the judges, when this has been reported to the bishop of the first see, he shall issue letters that no bishop communicate with him until he obeys.
XXV. De quibus supra.
Si in matricibus cathedris episcopus negligens fuerit adversus haereticos, conveniatur a vicinis episcopis diligentibus, et ei sua negligentia demonstretur ut se excusare non possit; quod si ex die quo convenitur intra sex menses in ejus provincia exsecutio fuerit, et non eos ad unitatem catholicam convertendos curaverit, non ei communicetur donec impleat: si autem probatum fuerit eum de communione illorum fuisse mentitum, dicendo eos communicasse quos eo sciente non communicasse constiterit, etiam episcopatum amittat.
XXVI. De virginibus quae infra viginti quinque annot necessitate cogente velantur.
Item placuit, ut quicunque episcoporum necessitate periclitantis pudicitiae virginalis cum vel petitor potens vel raptor aliquis formidatur, vel si etiam aliquo in mortis periculo scripulo compuncta fuerit, ne non velata moriatur, aut exigentibus parentibus, aut his ad quorum curam pertinet velaverit virginem intra vigenti quinque annos aetatis, non ei obsit concilium quod de isto numero annorum constitutum est.
XXV. Concerning those of whom above.
If a bishop in his cathedral churches has been negligent against the heretics, let him be summoned by the diligent neighboring bishops, and let his negligence be shown to him so that he cannot excuse himself; but if from the day on which he is summoned, within six months, execution has been carried out in his province, and he has not taken care to convert them to the catholic unity, let there be no communion with him until he fulfills it; but if it has been proven that he lied concerning their communion, by saying that those had communicated who, as it is established, did not communicate with his knowledge, let him even lose the episcopate.
XXVI. Concerning virgins who are veiled before the age of twenty-five years under compulsion of necessity.
It was likewise decided that whoever of the bishops, when the chastity of a virgin is in peril from necessity, whether because a powerful suitor or some ravisher is feared, or if even she has been pricked by some scruple in danger of death, lest she die unveiled, whether at the urging of her parents or of those to whose care it pertains, has veiled a virgin within twenty-five years of age, the council that was established concerning this number of years shall not be to his harm.
XXVII. De episcopis qui post acta Carthaginensi synode retenti sunt ad reliqua peragenda.
Item placuit, ne diutius universi episcopi qui ad concilium congregati sunt tenerentur, ab universo concilio judices ternos de singulis provinciis eligi: et electi eunt de provincia Carthaginensi Vincentius, Fortunatianus el Clarus: de provincia Numidiae Alipius; Augustinus et Restitutus: de provincia Byzacena com sancto sene Donatiano primatu Cresconius, Jucundus et Aemilianus: de Mauritania Sitiphensi Severianus [T. 1, G.; Severinianus], Casiatticus et Donatus: de provincia Tripolitana Plautius, qui ex more legatus unus est missus: qui omnes cum sancto sene Aurelio universa cognoscant, a quo petiit universum concilium ut cunctis sive gestis quae confecta jam sunt seu epistolis ipso subscribat.
Aurelius episcopus ecclesiae Carthaginensis subscripsit.
XXVII. Concerning the bishops who were retained after the acts of the Carthaginian synod to complete the remaining matters.
It was likewise resolved that the whole body of bishops gathered for the council should not be held any longer, and that three judges from each province be chosen by the whole council; and those chosen were: from the province of Carthage, Vincentius, Fortunatianus, and Clarus; from the province of Numidia, Alypius, Augustinus, and Restitutus; from the province of Byzacena, with the holy elder Donatianus the primate, Cresconius, Jucundus, and Aemilianus; from Sitifensian Mauretania, Severianus, Casiatticus, and Donatus; from the province of Tripolitana, Plautius, who according to custom was sent as the one legate; all of whom are to examine everything together with the holy elder Aurelius, of whom the whole council requested that he subscribe to all matters, whether the acts already completed or the letters.
Aurelius, bishop of the church of Carthage, subscribed.
Donatianus Teleptensis primae sedis subscripsit. Similiter et omnes episcopi subscripserunt.
XX CONCILIUM a TELEPTENSE
PUST CONSULATUM GLORIOSISSIMI HONORII ET CONSTANTII SECUNDO VIII KALENDAS MARTIAS.
Congregato concilio in ecclesia Apostolorum plebis Teleplensis beatus Pater primae sedis episcopus Donatianus civitatis Teleptensis cum resedisset, consedentibus secum Januario, Felice, Secundo, Cyrio, Victorio, Secundiano, Gela [D., Zeta], Eunomio, Maximiano Donato, Cresconio, Jucundo, Sopatro, Restituto, Juliano, Maximiano, Tertiolo, Milico, Maximo, Donatiano, Basilio, Papiniano, Januario, Porphyrio, Item Porphyrio, Donato, Juliano, Tuto, Fortunio, Quintiano, Capione et caeteris episcopis, nectum etiam Vincentio et Fortunatiano legatis provinciae proconsularis ad Byzacenum [D., Byzantium] concilium directis et reliques; Vincentius et Fortunatianus dixerunt: Etiam cum Thusdrum fuissemus, sicut mecum recolit memorialis auditio vestra, et epistolas sanctae memoriae Siricii sedis apostoliae episcopi dederemus recitandas, ex quibus cum unam legeret sanctimonium fratris nostri episcopi Latonii, utrasque nos nunc referre suggestio indicat: has recitari donate. Episcopi dixerunt: Recitentur epistolae venerabilis memoriae sancti Siricil, ut noverimus quid earum textus Contineat.
Donatianus of Telepte, of the first see, subscribed. Likewise all the bishops subscribed.
COUNCIL XX OF TELEPTE
AFTER THE CONSULATE OF THE MOST GLORIOUS HONORIUS AND CONSTANTIUS, THE SECOND, ON THE EIGHTH DAY BEFORE THE KALENDS OF MARCH.
When the council had assembled in the church of the Apostles of the people of Telepte, the blessed Father Donatianus, bishop of the first see of the city of Telepte, having taken his seat, with Januarius, Felix, Secundus, Cyrius, Victorius, Secundianus, Gela [D., Zeta], Eunomius, Maximianus Donatus, Cresconius, Jucundus, Sopater, Restitutus, Julianus, Maximianus, Tertiolus, Milicus, Maximus, Donatianus, Basilius, Papinianus, Januarius, Porphyrius, likewise Porphyrius, Donatus, Julianus, Tutus, Fortunius, Quintianus, Capio, and the other bishops sitting with him, and also with Vincentius and Fortunatianus, legates of the province of Proconsularis sent to the council of Byzacena [D., Byzantium], and the rest; Vincentius and Fortunatianus said: Even when we were at Thusdrus, as your memorial hearing recalls with me, we also gave letters of Siricius, of holy memory, bishop of the apostolic see, to be read out; from which, when the holiness of our brother bishop Latonius read one, the suggestion now indicates that we should report both. Grant that these be read out. The bishops said: Let the letters of Saint Siricius, of venerable memory, be read out, that we may know what the text of them contains.
Cum traderentur, Privatus notarius dixit: Exemplum tractatoriae episcopi urbis Romae: Dilectissimis fratribus et coepiscopis per Africam Siricius. Diversa quamvis, cum in unum fratres convenissemus ad sancti apostoli Petri reliquias, per quem et apostolatus et episcopatus in Christo coepit exordium, placueritque propter emergentes plurimas causas, quae in aliquantis non erant causae sed crimina, ut de caetero sollicitudo esset unicuique in Ecclesia curam hujusmodi, habere, sicut apostolus praedicat Paulus: Talem Deo Ecclesiam exhibendam, non habentem maculam aut rugam, ne per alicujus morbidae ovis afflatum conscientia nostra contaminata videretur, qua de re meliori consilio id sedit propter eos maxime, qui in praesenti valetudine corporis aut fessae aetatis causa adesse minime potuerunt, quo perpetua istiusmodi forma servetur litteras tales dari placuit, non quae nova praeferant [D., praeseferant], sed quia quae aliquorum ignavia neglecta sunt observari cupiamus, quae tamen apostolica et patrum constitutione sunt constituta, sicut scriptum est: State, et tenete traditiones nostras, sive per verbum, sive per epistolam.
When they were being handed over, Privatus the notary said: A copy of the tractatory letter of the bishop of the city of Rome: Siricius to his most beloved brothers and fellow bishops throughout Africa. Although we brothers had come together for different reasons to the relics of the holy apostle Peter, through whom both the apostolate and the episcopate began their origin in Christ, and it pleased us, on account of very many emerging cases which in certain persons were not cases but crimes, that henceforth each one in the Church should have this kind of solicitude and care, as the apostle Paul proclaims: that such a Church must be presented to God, not having spot or wrinkle, lest through the breath of some diseased sheep our conscience be seen to be contaminated. Wherefore, by better counsel, it was resolved, especially on account of those who in their present bodily weakness or by reason of weary age were least able to be present, that a perpetual form of this kind be preserved, and it pleased us that such letters be given, not which put forward new things, but because we desire that those things which have been neglected through the sloth of some be observed, which nevertheless have been established by apostolic and patristic constitution, as it is written: Stand, and hold fast our traditions, whether by word or by letter.
Illud certe vestram debet mentem, dilectissimi fratres, vehementius excitare, ut ab omni labe saeculi istius immunes ad Dei conspectum securique veniamus; non enim erimus immunes qui [D., quia] praesumus plebibus, cum scriptum sit: Cui multum creditum fuerit, plus ab eodem requiretur. Ergo quoniam non pro nobis tantum sed pro populo credito cogitamus praestare rationem, populum disciplina deifica humilem erudire debemus. Exstiterunt enim nonnulli, qui statuta majorum non tenentes castitatem Ecclesiae praesumptione violarunt, voluntatem populi sequentes, Dei judicium non timentes. Ergo ne pari more silentio connivere atque adhibere consensum talibus videamur, unde gehennae poenas possimus incurrere, dicente Domino: Furem videbas et currebus cum eo et cum adulteris portionem tuam ponebas: haec sunt, quae deinceps intuitu divini judicii omnes catholicos episcopos expedit custodire.
That, most beloved brothers, ought all the more vehemently to stir your minds: that we may come into the sight of God free from every stain of this world and secure; for we shall not be free who preside over the peoples, since it is written: To whom much has been entrusted, more will be required of him. Therefore, since we think to render an account not for ourselves only but for the people entrusted to us, we ought to instruct the people in humble obedience to divine discipline. For there have arisen certain men who, not holding to the statutes of our forebears, have violated the chastity of the Church by their presumption, following the will of the people, not fearing the judgment of God. Therefore, lest we seem to connive in like manner by silence and to lend consent to such men, whereby we might incur the penalties of hell, since the Lord says: You saw a thief and you ran with him, and with adulterers you placed your portion: these are the things which all catholic bishops must henceforth guard with a view to the divine judgment.
I. Ut extra conscientiam sedis apostolicae, hoc est primatis, nemo audeat ordinare: integrum enim judicium est quod plurimorum sententia consequitur.
II. Ne unus episcopus episcopum ordinare praesumat propter arrogantiam, ne furtivum beneficium praestitum videatur: hoc enim in synodo Nicaena constat esse definitum.
III. Item si quis post remissionem peccatorum cingulum militiae saecularis habuerit, ad clerum admitti non debet.
IV. Ut mulierem, id est viduam, clericus non ducat uxorem.
V. Ut is qui laicus viduam duxerit non admittatur ad clerum.
VI. Ut de aliena ecclesia ordinare clericum nullus usurpet.
VII. Ut abjectum clericum alia ecclesia non admittat.
VIII. Ut venientes a Novatianis vel Montensibus per manus impositionem suscipiantur ex eo quod rebaptizant.
IX. Praeterea, quod dignum et pudicum et honestum est, suademus [D. studemus], ut sacerdotes et levitae cum uxoribus suis non coeant, quia in ministerio ministri quotidianis necessitatibus occupantur; ad Corinthios namque Paulus sic scribit, dicens: Abstinete, ut vacetis orationi. Si ergo laicis abstinentia imperatur ut possint deprecantes audiri, quanto magis sacerdos utique omni momento paratus esse debet, ut munditiae puritate securus sacrificium offerat aut baptizare cogatur? qui si contaminatus fuerit carnali concupiscentia, quid faciet? quid excusabit? quo pudore, qua mente usurpabit?
I. That no one outside the conscience of the apostolic see, that is, of the primate, should dare to ordain: for that judgment is complete which the sentence of many follows.
II. That no single bishop presume to ordain a bishop out of arrogance, lest the benefit conferred seem stolen: for this is established to have been defined in the Council of Nicaea.
III. Likewise, if anyone after the remission of sins has held the belt of secular military service, he ought not to be admitted to the clergy.
IV. That a cleric should not take a woman, that is, a widow, as wife.
V. That he who as a layman has married a widow should not be admitted to the clergy.
VI. That no one should usurp to ordain a cleric from another's church.
VII. That another church should not admit a cast-out cleric.
VIII. That those coming from the Novatians or the Montenses should be received by the imposition of hands, on the ground that they rebaptize.
IX. Moreover, what is worthy and modest and honorable, we urge, that priests and levites should not have intercourse with their wives, because in the ministry the ministers are occupied with daily necessities; for Paul writes thus to the Corinthians, saying: Abstain, that you may be free for prayer. If, therefore, abstinence is commanded to laymen that they may be able to be heard when praying, how much more ought a priest to be ready at every moment, that in the purity of cleanliness he may securely offer sacrifice or be compelled to baptize? For if he has been contaminated by carnal concupiscence, what will he do? What will he excuse? With what shame, with what mind will he usurp it?
qua conscientia, quo merito hic exaudiri se credit, cum dictum sit: Omnia Munda mundis, coinquinatis autem et infidelibus nihil mundum? Qua de re hortor et moneo et rogo tollatur hoc opprobrium quod potest jure etiam gentilitas incusare. Forte creditur quia scriptum est: Unius uxoris virum: non permanentem in concupiscentia generandi dixit, sed propter continentiam futuram. Neque enim integros corpore hon admisit qui ait: Vellem autem omnes homines sic esser sicuti et ego; et apertius declarat, dicens: Qui autem in carne sunt Deo placere non possunt: vos autem jam non estis in carne, sed in spiritu.
Haec itaque, fratres, si plena vigilantia fuerint ab omnibus observata, cessabit ambitio, dissensio conquiescet, haereses et schismata non emergent, locum non accipiet diabolus saeviendi, manebit unanimitas, iniquitas superata calcabitur, charitas spirituali fervore flagrabit, pax praedicata labiis cum voluntate [D., voluptate] animi concordabit, pax utique Dei nostri quam Salvator ipse jam proximus passionis servandam esse praecepit, et haereditario eam nobis jure dereliquit, dicens: Pacem meam relinquo vobis, et dictum Apostoli: Ut unanimes unum sentientes permaneamus in Christo, nihil per contentionem nobis, neque per inanem gloriam vindicantes, nec hominibus, sed Deo nostro salvatori placeamus.
By what conscience, by what merit does this man believe he will be heard, when it has been said: All things are clean to the clean, but to the defiled and unbelieving nothing is clean? Wherefore I exhort and admonish and entreat that this reproach be removed, which even the gentiles can rightly censure. Perhaps it is believed because it is written: the husband of one wife: he did not speak of one who does not remain in the desire to beget, but on account of future continence. For he who says: I would that all men were even as I myself, did not admit those who are whole in body; and he declares it more openly, saying: But they who are in the flesh cannot please God: but you are now not in the flesh, but in the spirit.
These things therefore, brothers, if they are observed by all with full vigilance, ambition will cease, dissension will be laid to rest, heresies and schisms will not arise, the devil will find no place to rage, unanimity will remain, iniquity will be overcome and trampled underfoot, charity will burn with spiritual fervor, the peace preached by the lips will be in harmony with the will of the mind, that peace indeed of our God which the Savior himself, now near to his passion, commanded to be kept, and which he left to us by hereditary right, saying: My peace I leave with you, and the saying of the Apostle: that being of one mind and thinking one thing, we may remain in Christ, claiming nothing for ourselves through contention nor through vain glory, and pleasing not men but our God and Savior.
His praeceptis omnibus si fideliter voluerimus obedire, custodiet Dominus corpora nostra et animas nostras in die qua redditurus est unicuique secundum opera sua. Si quis sane inflatus mente camis suae ab hac canonis ratione voluerit evagari., sciat se et a nostra communione seclusum et gehennae poenas habiturum. Praeterea misericordia cum judicio esse debet; talibus enim oportet manus porrigere, qui sic currentem non pertrahant in ruinam. Datum Romae in concilio episcoporum octoginta sub die ix Idus Januarii [D., Kalendas Januarias] post consulatum Honorii Augusti et Bautonis.
If we wish faithfully to obey all these precepts, the Lord will guard our bodies and our souls on the day when he will render to each one according to his works. If anyone, puffed up in the mind of his flesh, wishes to wander from this rule of the canon, let him know that he is cut off from our communion and will suffer the punishments of Gehenna. Moreover, mercy ought to be joined with judgment; for we must extend a hand to such persons, so that they do not drag the one running well into ruin. Given at Rome in a council of eighty bishops on the ninth day before the Ides of January [that is, the Kalends of January], after the consulship of Honorius Augustus and Bauto.