Epistola X Seu Canones Synodi Romanorum Ad Gallos Episcopos

LETTER X a. OR THE CANONS OF THE ROMAN SYNOD TO THE GALLIC BISHOPS. I. Concerning a virgin who is already veiled in Christ, and likewise concerning one who is not yet veiled. II. Concerning the fact that priests are to be a model of good works for the people, and concerning the chastity and continence of priests, and concerning one who has served in the military. III. Concerning the custom of the Roman Church regarding the clergy; and concerning the fact that Catholic bishops ought to have one confession and one discipline. IV. Concerning the sacrament of baptism, and concerning exorcised oil, and concerning one who has married his wife’s sister. V. Concerning those who have attained worldly power. Concerning one who has married his maternal uncle’s wife. Concerning the ordination of clerics. And concerning clerics of other bishops. VI. Likewise concerning a bishop who transgresses his own boundaries. Concerning laymen who have been excommunicated and have been made clerics by another bishop. The knowledge of truth is to be sought; it is to be attained through prayers. The Lord, among other salutary commands with which he exhorts and admonishes his disciples the apostles to hope for life, as the evangelical words have also taught us, also commands this: that we should labor diligently to attain the knowledge of truth. And first, let us come to know unknown things not through vain advancement, but through labor and diligence, and things which are not yet known are to be investigated through prayers. He commanded that things which are more known, but truly difficult, are to be sought persistently; that things which are closed are to be opened for themselves by knocking with the power of faith, by asking through prayers.

For thus it is written: "Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you" (Matt. 7:7). Certainly no one who does not ask receives, nor does one who does not seek find; and for one who has not knocked, it will be possible for the door to be opened. Concerning this matter, since what is asked for in faith is granted; and what was obscure becomes manifest when it is investigated through inquiry (or, is opened); and what was closed to us, by knocking more frequently, that is, by asking, is revealed. For everyone who asks receives, and he who seeks finds, and to the one who knocks it will be opened (ibid.). Hence, to repeat these same things is not burdensome for me, for it is necessary for you. By a change of traditions one falls into heresy. Traditions are restored by the questions that are proposed. We know, most beloved brothers, that many bishops throughout various churches, by human presumption, have hastened to change the tradition of the fathers on account of the very bad reputation of their own name, and through this cause have fallen into the darkness of heresy, while they delight in the glory of men rather than seeking to have the rewards of God.

Now therefore, since your holiness has deigned to inquire, not for the sake of investigation but for the confirmation of the faith, from the authority of the apostolic see, seeking either knowledge of the law or traditions, desiring that the exposition of the proposed questions be more freely set forth by us—questions which you sincerely and eagerly seek—hear, as far as divine condescension will permit, what I shall express, though in modest speech yet with valid sense, concerning what must be observed, in order to correct all those diversities which arrogant presumption alone has dared to set in discord, as divine Scripture says: "You have rejected the commandment of God, that you might establish your own traditions" (Matt. 5:9). If therefore you wish with sound faith to recognize the true observances, deign to attend willingly to what I say. In the first place, the matter of modesty and chastity is set before me. Then, many accumulated questions are brought forth. To each proposition, therefore, the traditions are to be rendered in their proper order.

CHAPTER I.—3. Concerning a veiled virgin who has changed her resolve, what has been judged. Inquiry is made concerning veiled virgins who have changed their resolve, and what has been judged in this matter. If a virgin already veiled to Christ, who has professed her integrity by public testimony and has received the veil of blessing through the prayer of a priest, whether she has committed incest secretly, or, wishing to conceal the crime, has imposed the name of husband upon an adulterer, taking away the members of Christ and making them members of a harlot (1 Cor. 5:15), so that she who was a bride of Christ might be called the wife of a man: in a woman of this sort, as many as are the causes, so many are the offenses—the resolve of integrity changed, the veil lost, the first faith corrupted and reduced to nothing. What and how great a satisfaction is needed here! How great a penance is required for her who has incurred the destruction of the flesh! It is no small fault to have left God and to have gone after a man. Hence she must weep for many years, so that, having produced the worthy fruit of penance, she may at some time attain pardon, if indeed the penitent does what is to be repented.

Concerning a girl not yet veiled who has likewise fallen away from her resolve. Likewise, a girl who is not yet veiled, but had resolved to remain thus, although she is not veiled in Christ, nevertheless because she resolved, and is not veiled in marriage, it is called a clandestine marriage, from the fact that she did not keep the precept of celestial matrimony, with her haste rushing toward the blindness of lust. And a time for performing penance is to be established for them: since, whether seized or willing, she consented to go to a husband in a perverse order, and they, having summoned neither the testimony of relatives nor of priests, did not maintain the order of the solemnity of the veil with chaste modesty; but acted contrary to the precept of the Old Testament. Those whom the law commanded to be stoned (Deut. 22:24), and now, with that punishment ceasing, are struck spiritually: so that they cannot enter the Church as if dead. They have, however, a place for performing penance, but they do not quickly have pardon; since if the girl had cried out according to the law, and had long protested and restrained herself, she would certainly have been free from fault. Therefore, it is expedient for both to be suspended from communion under the same time limit, to perform worthy penance, to redeem the committed crime with weeping, humility, fasting, and mercy.

CHAPTER II.—5. Bishops, presbyters, and deacons are bound by the law of continence. And indeed our discourse has already frequently spread through many churches concerning such matters, especially concerning priests, whose merit demands that they be a model of good works for the people. But as I understand, since Scripture says: Speak to the ears of those who hear, by instructing we shall pour into ears. While the same things are often repeated, which are held in neglect by individuals, truly this is that which is said to the adulterous sex: Always learning, and never arriving at the knowledge of the truth (2 Tim. 3:7). For when what is usefully admonished is not observed, apostolic mandates are despised as if unknown; nevertheless, the judgment concerning those things which they have committed cannot be changed. This concerning priests. In the first place, it has been established concerning bishops, presbyters, and deacons, whom it is necessary to be present at divine sacrifices, through whose hands both the grace of baptism is conferred and the body of Christ is confected; whom not only we, but also divine Scripture compels to be most chaste, and the fathers also commanded that they ought to observe bodily continence; concerning which matter let us not pass over, but let us also state the reason. For with what shame would a bishop or presbyter dare to preach integrity or continence to a widow or a virgin, or to persuade them to keep a chaste bed, if he himself has more eagerly applied himself to the world to beget children than to God? Adam, who did not keep the commandment, was cast out of paradise, and lost the kingdom (Gen.

CHAPTER II.—5. Bishops, presbyters, and deacons are bound by the law of continence. And indeed our discourse has already frequently spread through many churches concerning such matters, especially concerning priests, who III, 23); and do you think that a transgressor can attain to the heavenly kingdoms? For this reason Paul says: You are no longer in the flesh, but in the spirit (Rom. VIII, 9); and again: And those who have wives, let them be as though they had them not (I Cor. VII, 29)? Or does he who exhorts the people, and flatters the Levites and priests, grant license to perform carnal works, the same one saying: And take no care for the flesh in lusts (Rom. XIII, 14); and elsewhere: I would that all were as I myself am (I Cor. VII, 7)? He who serves Christ, who sits in the seat of the master, who cannot keep the discipline of the military service? Worshippers of idols, about to sacrifice to demons, imposed continence upon themselves. Concerning these three grades, therefore, which we read in the Scriptures, purity has been commanded to be observed by the ministers of God, for whom necessity is always at hand. For either baptism is to be administered, or sacrifices are to be offered (See Siric. epist. 1, c. 7, and Innoc. ep. 6, n. 2). Will an unclean person dare to contaminate what is holy, when holy things are holy for the holy? Finally, those who offered sacrifices in the temple, in order to be pure, remained in the temple for a whole year, by the sole merit of observance, utterly ignorant of their own homes.

Certainly, even idolaters, in order to practice their impieties and sacrifice to demons, impose upon themselves continence from women and also wish to be purified from foods: and do you ask me whether a priest of the true God, who is about to offer spiritual sacrifices, ought to be perpetually purified, or whether, wholly in the flesh, he ought to take care of the flesh? If sexual intercourse is a pollution, then certainly a priest ought to stand prepared for his heavenly office, he who is to intercede for the sins of others, lest he himself be found unworthy. For if it is said to the laity: "Abstain for a time, that you may be free for prayer" (1 Cor. 7:5), and they indeed serve generation, priests can have such a name, but they cannot have such merit. But if it is so, and the presumption persists, then it is necessary that bishops, or presbyters, or deacons be taught not to be associated with the life of publicans. Therefore, my dearest ones, I warn that such polluted and unfaithful men, in whom the sanctity of the body appears to be defiled by filth and incontinence, ought not to be entrusted with the mystery of God, as the veneration of religion itself persuades. For right reason also separates them. Let them certainly hear: "Because flesh and blood will not possess the kingdom of God, nor corruption incorruption" (1 Cor. 15:50). And does a presbyter or deacon dare to submit like animals and to contend?

He who serves as a faithful soldier in the world is not free from injustice. Likewise, concerning one who has already served as a faithful soldier in secular military service, it is known that he enjoys public freedom. For who can guard him? Who can deny that he has either attended spectacles, or, driven by the profit of money, could not have been free from violence and injustice? CHAPTER III.—8. One who, having been baptized, has fallen into fornication is not to be admitted to the clergy. The Roman Church especially observes this: that if (perhaps, and if) someone baptized as a child has preserved the integrity of the body, he may be admitted to the clergy; or if someone baptized at a more mature age has remained chaste, a husband of one wife, he may become a cleric, if he is bound by no other bonds of crimes. Moreover, one who has corrupted the sacraments of water with carnal vices, after fornication even if he takes a wife, how will he be able to assist at the ministry for remitting sins, he who has repeated the blindness of his former life? How is that understood: "Neither fornicators, nor idolaters, and others like them, will possess the kingdom of God" (2 Cor. 6:9), if there is no difference between good and evil, between the just and the impious, between the licentious and the chaste, between the observer of the law and the publican? Such men will become ministers or priests, not of Christ, but rather of the Antichrist.

And where is that which the holy apostle Paul, who set forth the form of a bishop, previously commanded concerning what sort of man should be ordained, saying: "Blameless, sober, and chaste," etc. (1 Tim. 3:2)? How is this man blameless, who could not keep the sacrament of baptism? O novel presumption! The priesthood is entrusted to him to whom only penance is owed, so that, befouled, he might wash away the benefits of forgiveness through long satisfaction. That there be one faith and one tradition. The apostolic discipline has established (or perhaps: enjoined) that there ought to be one confession of Catholic bishops. If, therefore, there is one faith, one tradition must also remain. If there is one tradition, one discipline must be observed throughout all churches. Churches have indeed been founded in different regions, but throughout the whole world, by the unity of the Catholic faith, she is called one. For we also read thus: "One is my dove, one is my perfect one, one is she who is gentle to her mother" (Song of Songs 1:8). I am writing now, therefore, not about the rationale of baptism, but about the person of those who confer it.

CHAPTER IV.—10. Outside of Easter, presbyters are permitted to confer baptism. The same license is not granted to deacons. At the time of Easter, presbyters and deacons are accustomed to give remission of sins and to fulfill the ministry throughout the parishes, even in the presence of the bishop; they themselves also descend into the font; they are in office, but the sum of the matter is attributed to his name. In the remaining times, however, where the necessity of illness compels each one, license is specially given to the presbyter to grant indulgence of sins through the grace of the salutary water, since he is also permitted to offer the sacrifice for the purpose of purification; but no license is found to have been granted to deacons: but what once by chance they happen to usurp, they are said to be excused by necessity, and they are not afterwards to commit it in security. Concerning exorcised oil, whether the anointing should be repeated. Concerning exorcised oil, whether a short number of days should be observed, much speech profits in this matter. For each one is purified by his own faith. For if chrisma poured upon the head imparts its grace to the whole body, likewise, if one who has been scrutinized in the third scrutiny has been anointed with oil, not often, but once, God works by his own power in time.

It is not lawful to marry the sister of one’s wife. Concerning him who has married the sister of his wife, it is written in the law of the Old Testament that, for the purpose of raising up seed for a deceased brother, it was permitted to take a wife, but only if he had left no children from her (Deut. 25:5). Hence it is that John the Baptist opposed Herod, because it was not lawful for him to take a wife, since his brother had left children (Matt. 14:4). Yet, for the sake of male generation, the constitution of the Law commanded this to be done by a man; concerning women it is nowhere read, but perhaps presumed. For the Law says: Cursed is he who sleeps with the sister of his wife (Lev. 18:18). Does it not follow that Jacob, who had two wives, sisters at the same time, for the sake of mystery, and concubines, and all who were born are called patriarchs, is now no longer permitted to a Christian? Did not others have wives and concubines? But now the Testament does not permit this to happen, where more is treated concerning integrity, and chastity is praised with Christ teaching, when he says: Not all receive the word of God, but only those to whom it is given (Matt. 17:11).

CHAPTER V.—13. Those who have exercised secular authority are not to be admitted to the ministry of the altar. Simoniacal corruption and popular favor are to be avoided in elections. Moreover, it is manifest that those who have obtained secular power and exercised the authority of the world cannot be free from sin. For while the sword is drawn, or an unjust judgment is rendered, or torments are inflicted as the necessity of cases demands, or they attend to preparing pleasures or are present at those already prepared, in these things they again associate themselves with that which they had renounced, and have changed the discipline of the tradition they received. They do much for themselves if they do not aspire to the episcopate; but, performing penance for all these things, after a certain time is completed, they may deserve to be joined to the altars. The Council of Nicaea, with divine spirit assenting, when the confession of faith had been rightly established, also wished the apostolic traditions to come to the knowledge of all through the bishops gathered together, defining among other things that a eunuch should not become a cleric, since a eunuch and an effeminate man shall not enter the sanctuary of God (Deut. 23:1). Then, after the grace of baptism, after the indulgence of sins, when someone has boasted of secular military service, or he who has delighted in the purple and the fasces, they ordered that he be by no means admitted to the priesthood through any intrusion.

For by merits and by observance of the law do they attain to the summit of such dignity; not by Simon's money, nor by favor can anyone arrive there, nor by popular support. For it is not what the people wish, but what evangelical discipline requires, that is sought. The people then have a testimony, whenever, in response to the merit of some worthy person, they bestow it while reproving the breeze of favor. That it is not lawful to marry one's maternal uncle's wife. Likewise concerning him who has married his maternal uncle's wife. It is not lawful to marry the daughter of one's maternal uncle: because a similar cause, by generating through the degrees of a father who is a stranger, is separated and purged; but it is not permitted to go back. For whoever has presumed to violate the bed of his father or mother, this is called not marriage, but fornication. Whoever, however, has presumed to act against the apostolic canons, is to be deprived of the priesthood, if he has been obstinate; if, however, he has corrected himself, let what was presumed be abolished, so that, reconciled, he may have our fellowship.

Let no laypersons be advanced to the episcopate. In ordinations it must especially be observed that clerics are always made bishops. For thus it is written: "And let them first be tested, and thus minister" (1 Tim. 3:10). If one has not been proven in a prior time to have served in a lesser office, how is he set over the clergy? It is unheard of, nor has a raw recruit ever assumed command of an army. Therefore, he ought to be made bishop whom age, time, merit, and life commend. Or why does the Apostle forbid a neophyte (ibid. 6) and not permit hands to be imposed on anyone quickly (1 Tim. 5:22)? Let no one migrate from church to church. Likewise, concerning those who pass from church to church, they have been ordered to be regarded as if they had left a wife and gone to another woman—which cannot go unpunished. They have ordered that such a bishop, an invader of another's honor, be deprived of the episcopate. CHAPTER VI.—17. That clerics rejected by their own bishop are not to be received or promoted by others.—Likewise, concerning alien clerics, it has frequently been discussed and confirmed by synod, and just reason compels that clerics cast out of the church by their own bishop cannot receive even lay communion in another church. (Supply that) it has been confirmed and made manifest, when even an innocent man, without the letters or dimissorial of his own bishop, cannot minister in another church (see Siricius, Epistle 5, ch. and 6).

If anyone, however, presumes to do this to the injury of a priest, and wishes to receive or promote a condemned cleric, let him know that he has shared in the sins of others and incurred the sentence of the Apostle, who says that not only those who act against the law are guilty, but also those who consent to those who act (Rom. 1:32). Hence it is to be left to the conscience of him who has judged his own cleric, knowing that God will judge concerning his judgment in the future. Hear the Lord saying, "For what you wish that men do to you, do the same to them" (Matt. 7:12). Why do you arm yourself to the injury of a brother and fellow priest? For when a rejected cleric is not only received but also promoted, the bishop is judged unjust. Whoever does this, let him know that he is cut off from the society of Catholics and can no longer have communion with the apostolic see. That it is not lawful to celebrate ordinations in another's territory.—Moreover, that is quite serious and contrary to episcopal moderation of the apostolic see: to exceed one's own boundaries, to hasten to another region, to celebrate ordinations, not to permit the metropolitan bishop, together with neighboring bishops, to act according to the precepts in his own diocese, as the 318 bishops confirmed, that three or more priests ought to ordain a bishop, or to substitute the most worthy (see Epistle I of Siricius, n. 14). If anyone certainly invades the boundaries of another's possession, he is judged guilty of violence. Why the rush?

Why the haste to trample upon ecclesiastical rule? Human laws are upheld, while divine precepts are scorned. The sword at hand and temporal punishment are feared, but divine vengeance, which holds the perpetual flames of Gehenna, is neglected. You see what presumption has wrought. Henceforth, if anyone dares to presume to perform an ordination in another’s diocese, let him know that he can be endangered in his own standing, for he has presumed to invade another’s church. This is nothing secular, nothing of worldly promotions. Let us hear the Apostle saying: “Lay hands hastily on no one, nor share in the sins of others: keep yourself chaste” (1 Tim. 5:22). If the writings were read, and divine fear were in us, all scandals could be set aside, and unanimity among all brothers could abide in calm and full charity. That laymen excommunicated by their own bishop not be advanced to the clergy by another. — Moreover, laymen are said to have been excluded from communion for a known cause, and to have been made clerics by another bishop: this is already beyond all evil. Therefore, either those who have dared to do such things should be corrected, so that those to whom orders have been unworthily conferred are removed, or their names should be brought to us, so that we may know from whom we must abstain (Council of Nicaea, canon 5).

Let your sincerity therefore know that if all these things are observed in their proper order as they are certain, neither is God offended, nor are schisms generated, nor do heresies arise; but the nations will say that truly God is in us, our Lord Christ who lives and reigns with the Father and the Holy Spirit, through the eternal ages of ages. Amen. Moreover, there are two familiar letters of Ambrose, bishop of Milan, namely 86, inscribed to Siricius, from which it could be proven how great a friendship that prelate had with our pope, if it were established that the one to whom he writes is Siricius of Rome, and not some other namesake. Although since it is by no means obscure that this man was a bishop, from the fact that Ambrose in the earlier letter calls him a relative, it is not improbably believed that he is the one who presided over the Roman church.