Fragmenta

APPENDIX ONE. VARIOUS FRAGMENTS. POPE GELASIUS. (From the Miscellany of Baluze) What prejudice could a new construction bring to the ancient division of churches, since in it not future matters, but those which were present, would be concluded? Now, however, for this basilica which is to be dedicated, that must be investigated with the utmost care: who, that is, from which city, in that same matter, before the basilica which has been built was founded, baptized the inhabitants, or to whose seal they assembled under annual devotion. For it is not fitting to define by boundaries or by any places, but to make a diocese that which is contained above, so that it is established by whom the residents were cleansed by the regeneration of the bath. And therefore, dearest brothers, with ambiguities removed and all circumlocution set aside, it is fitting for you to investigate this in every way, so that he is especially called to the consecration whom you know ought to be permitted in this manner which we have prescribed. In the other churches also which, after the decree that was read again in the synod from the acts of Pope Leo of holy memory, have been established to have been consecrated in these places which were distinguished, by surreption, by Bishop Virunnius, these same things are both to be inquired into and are to be ordered in every way; yet in such a way that the document which we mentioned above is preserved in every constitution; because whatever is shown to have been sought by fraudulent petitions, that is rightly to be rendered void in consideration of such a great prelate.

Your Experience, having received this present admonition, should not fail to say to our sons, the magnificent men Aemilianus, Master of the Soldiers, and Constantinus, the Judge, and Ampelius, at our exhortation: Behold, just as the desire of your Magnitude demanded, without any delay and without any expense, so that we did not even allow the customary practices for ecclesiastical offices to be given, we have ordained Anastasius, a deacon, as priest for the city of Lucerina. Therefore, now let your Magnificence willingly devote itself to the interests of that same bishop or of the Church of Lucerina in all necessary matters, and grant suitable assistance to his vigilance with Christian devotion. TO STEPHEN, THE BISHOP, GELASIUS. It would have been fitting for Antistia, who directed a petition for the chastity she desired, to remain in that state, because she should not easily have scorned what she had previously believed should be sought. For, after having deliberated and matured her counsel, she ought to have considered her youth, or those matters which the petition required, and not later seek support against the choice of widowhood she had declared, nor occasions for breaking her chastity. But because she has rashly altered her mind's error with a desire for a fault to be borne, and has sought a husband rather for her incontinence—which we are prohibited by no laws—you should know that the aforementioned woman is to be restored to the customary procession, and that she may enjoy access to the church and the sacred communion of the ministries.

Pope Gelasius to the Bishops Maximus and Eusebius. (From Baluze’s Miscellany.) Although it is contained in ancient rules that parishes assigned to each church by a former arrangement can be overturned by no reasoning, lest through a very bad custom, with the rashness of an evil example growing, universal confusion should arise everywhere, we have already ordered in our decrees, sent not long ago, that everything which had been invaded in such a manner be restored. But because the rashness of those who invade thinks that a law can be generated for itself if it adds the pertinacity of retention to its crime, we desire that those things which we decreed between our brother and fellow bishop Constantinus, priest of the Church of Camiscana, and those sent by the bishop of Ancona, be fulfilled through you. Then we prescribed the form which is to be followed in other considerations. Therefore, we suffer no presumption to change the status of parishes, which has endured with the firmness of perpetual age, because neither the negligence of a bishop, nor a temporal addition which is perhaps generated through carelessness, nor consent given through indolence, nor a command obtained through a surreptitious petition can overturn a diocese once established, from which a devoted people always consists for regeneration and consignation.

To Justinus, Archdeacon, and Faustus. On Dividing the Church’s Properties into Four Parts. We have thought it advisable for you and for your reputation that someone be sent by your bishop in his place to act together with you, so that he may arrange everything in his name alike, to the end that you may recall all the estates to your care, lest you think that any single piece of church land should be assigned to any cleric for his portion, nor that it be diminished through carelessness or neglect; but that you bring the entire sum of the rent from all the rural and urban estates to the bishop. From that collection, however, account shall be taken of what is seen to be necessary for the causes and expenses of arising needs, so that it may be set aside in the middle, and the fourth portions or the offerings of the faithful be made from this rent in every way, so that the bishop takes one portion for himself, distributes another to the clergy according to his own judgment and choice, and has a third distributed to the poor under the knowledge of all. For the buildings, we decree that what pertains to the bishop’s ordering be paid out by your disbursement. If anything should remain from the annual expenditure, let it be stored in chests under a suitable guardian chosen by both sides, so that if a larger building project arises, there may be resources which the diligence of different times has been able to preserve, or else let an estate be purchased which may serve common utilities.

Here begin the Sayings of Pope Gelasius. (From a manuscript codex of Lucca, ninth century.) Catechumens are called in Latin "the instructed" or "the hearers"; they are those who, having been instructed in the faith of Christ, hear the precepts of Christ and believe rightly, and have also been signed by a priest and purified through exorcisms, and are coming to their senses, but have not yet been washed by sacred baptism. Penitents are those called in the canon who perform public penance for crimes, for major faults. And it is to be known that, according to the precept of the canon, it is not permitted for the faithful, that is, those already baptized, to stand at Masses in the church with the hearers, that is, the catechumens, during the time of prayer and canonical praise, nor to pray and sing psalms together with them. Neither is it permitted for clerics or other laypersons to pray or sing psalms mixed together with penitents. In ancient times, a proper place was assigned either outside the church or at the beginning of the entrance of the church, where the catechumens, that is, the instructed or hearers, stood to pray and hear the divine office, and also inside the church. Above these, there was similarly a proper place assigned where the penitents stood, so that all entering the church would know that they were doing penance for criminal faults, and would pray for them, and that those penitents, humbled by this, might more readily receive pardon for their sins. And above these, in another space of the church, stood the rest of the faithful laity, yet separated from the clerics.

And when in some chapters of the canon it is said that for any criminal, that is, more serious fault, anyone should be cast out of the church, it is not to be understood that he is utterly forbidden from every assembly and hearing of divine praise and of the Lord’s commandments; which is too absurd, and contrary to the precept of divine clemency, that a sick person should be excluded from the divine medicine of God, who for the salvation of sinners was incarnate and suffered; and that he, cast out from every assembly and consolation of the faithful, should be handed over to the devil. But the aforesaid is to be understood reasonably, that he is cast out from communion, that is, from the company of the other faithful who stand within the church at the time of prayer and praise of God, and that he stand for the appointed years to pray and hear the praises of God outside the church among the hearers, that is, the catechumens; and when all these are completed according to the judgment of the fault committed, he enters the church into communion, that is, the company of prayer with the penitents, among whom, when the years are again completed according to the judgment of his fault, he returns more fully to communion, that is, the company of the rest of the faithful, and to the reception of the sacred body and blood of Christ.