The Decretals (Cont.) The Epistle of Pope Urban First

The Epistle of Pope Urban First.1

To All Christians

Of the Church’s Receiving Only the Property of the Faithful, and Not the Price of the Same, as in the Times of the Apostles; and as to Why Elevated Seats Should Be Prepared in the Churches for the Bishops; and as to the Fact That No One Should Have Intercourse with Those Whom the Bishops Excommunicate, and That No One Should Receive Those Whom They Have Cast Out in Any Manner Whatever.2

Urban, bishop, to all Christians, in sanctification of the spirit, in obedience and sprinkling of the blood of Jesus Christ our Lord, greeting.

It becomes all Christians, most dearly beloved, to imitate Him whose name they have received. “What doth it profit, my brethren,” says the Apostle James, “though a man say he hath faith, and have not works?” (Jam_2:14) “My brethren, be not many masters, knowing that ye receive (sumitis) the greater condemnation; for in many things we offend all.” (Jam_3:1,Jam_3:2) “Let him who is a wise man, and endued with knowledge among you, show out of a good conversation his works with meekness of wisdom.” (Jam_3:13)

 

I. Of the Life in Common, and of the Reason Why the Church Has Begun to Hold Property.

We know that you are not ignorant of the fact that hitherto the principle of living with all things in common has been in vigorous operation among good Christians, and is still so by the grace of God; and most of all among those who have been chosen to the lot of the Lord, that is to say, the clergy, even as we read in the Acts of the Apostles: “And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of Jesus Christ: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need. And Joseph, who by the apostles was surnamed Barnabas (which is, being interpreted, the son of consolation), a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the apostles’ feet;” (Act_4:32-37) and so forth. Accordingly, as the chief priests and others, and the Levites, and the rest of the faithful, perceived that it might be of more advantage if they handed over to the churches over which the bishops presided the heritages and fields which they were in the way of selling, inasmuch as they might furnish a larger and better maintenance for the faithful who hold the common faith, not only in present but also in future times, out of the revenues of such property than out of the money for which they might at once be sold, they began to consign to the mother churches the property and lands which they were wont to sell, and got into the manner of living on the revenues of these.

 

II. Of the Persons by Whom, and the Uses for Which, Ecclesiastical Property Should Be Managed, and of the Invaders Thereof.

The property, moreover, in the possession of the several parishes was left in the hands of the bishops, who hold the place of the apostles; and it is so to this day, and ought to be so in all future time. And out of those possessions the bishops and the faithful as their stewards ought to furnish to all who wish to enter the life in common all necessaries as they best can, so that none may be found in want among them. For the possessions of the faithful are also called oblations, because they are offered to the Lord. They ought not therefore to be turned to any other uses than those of the Church, and in behoof of Christian brethren before mentioned, and of the poor; for they are the offerings of the faithful, and they are redemption moneys for sins (pretia peccatorum), and the patrimony of the poor, and are given over to the Lord for the purpose already named. But if any one act otherwise (which may God forbid), let him take care lest he meet the condemnation of Ananias and Sapphira, and be found guilty of sacrilege, as those were who lied as to the price of the property designated, of whom we read thus in the before-cited passage of the Acts of the Apostles: “But a certain man named Ananias, with Sapphira his wife, sold land (agrum), and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet. But Peter said to Ananias, Why hath Satan tempted (tentavit) thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whilst it remained, was it not thine own? and after it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto the Lord. And Ananias, hearing these words, fell down, and gave up the ghost. And great fear came on all them that heard these things. And the young men arose, and removed him (amoverunt), and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, and said, Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost. And the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the Church, and upon as many as heard these things.” (Act_5:1-11) These things, brethren, are carefully to be guarded against, and greatly to be feared. For the property of the Church, not being like personal, but like common property, and property offered to the Lord, is to be dispensed with the deepest fear, in the spirit of faithfulness, and for no other objects than the above-named, lest those should incur the guilt of sacrilege who divert it from the hands to which it was consigned, and lest they should come under the punishment and death of Ananias and Sapphira, and lest (which is yet worse) they should become anathema maranatha, and lest, though their body may not fall dead like that of Ananias and Sapphira, their soul, which is nobler than the body, should fall dead, and be cut off from the company of the faithful, and sink into the depths of the pit. Wherefore all must give heed to this matter, and watch in faithfulness, and avert the dishonour of such usurpation, lest possessions dedicated to the uses of things secret (or sacred) and heavenly be spoiled by any parties invading them. And if any one do so, then, after the sharp vengeance which is due to such a crime, and which is justly to be carried out against the sacrilegious, let him be condemned to perpetual infamy, and east into prison or consigned to life-long exile. For, according to the apostle, (1Co_5:5) we ought to deliver such a man to Satan, that the spirit may be saved in the day of the Lord.

 

III. As to Any One’s Attempting to Take from the Church the Right of Holding Property.

By the increase, therefore, and the mode of life which have been mentioned, the churches over which the bishops preside have grown so greatly with the help of the Lord, and the greater part of them are now in possession of so much property, that among them there is not a man who, selecting the life in common, is kept in poverty; but such an one receives all necessaries from the bishop and his ministers. Therefore, if any one in modern or in future time shall rise up and attempt to divert that property, let him be smitten with the judgment which has been already mentioned.

 

IV. Of the Seats of the Bishops.

Furthermore, as to the fact that in the churches of the bishops there are found elevated seats set up and prepared like a throne, they show by these that the power of inspection and of judging, and the authority to loose and bind, are given to them by the Lord. Whence the Saviour Himself says in the Gospel, “Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven.” (Mat_18:18) And elsewhere: “Receive ye the Holy Ghost. Whose soever sins ye remit, are remitted unto them; and whose soever sins ye retain, they are retained.” (Joh_20:22,Joh_20:23)

 

V. That No One Should Have Intercourse with Those with Whom the Bishop Has No Intercourse, or Receive Those Whom He Rejects.

These things, then, we have set before you, most dearly beloved, in order that ye may understand the power of your bishops, and give reverence to God in them, and love them as your own souls; and in order that ye may have no communication with those with whom they have none, and that ye may not receive those whom they have cast out. For the judgment of a bishop is greatly to be feared, although he may bind one unjustly, which, however, he ought to guard against with the utmost care.

 

VI. Of the Engagement Made in Baptism, and of Those Who Have Given Themselves to the Life in Common.

And in exhorting you, we also admonish all who have embraced the faith of Christ, and who have taken from Christ the name of Christian, that ye make your Christianity vain in no respect, but keep stedfastly the engagement which ye took upon yourselves in baptism, so that ye may be found not reprobate, but worthy in His presence. And if any one of you has entered the life which has all things common, and has taken the vow to hold no private property, let him see to it that he make not his promise vain, but let him keep with all faithfulness this engagement which he has made to the Lord, so that he may acquire for himself not damnation, but a reward; for it is better for a man not to take a vow at all than not to discharge to the best of his ability the vow that he has made. For they who have made a vow, or taken on them the faith, and have not kept their vow, or have carried out their life in things evil, are punished more severely than those who have carried out their life without a vow, or have died without faith, but not without doing good works. For to this end have we received a reasonable mind by the gift of nature, and the renewal also of the second birth, that, according to the apostle, we may discern (sapiamus) rather things above, and not things on the earth; (Col_3:2) for the wisdom of this world is foolishness with God. (1Co_3:19) For to what, most dearly beloved, does the wisdom of this world urge us, but to seek things that are hurtful, and to love things that are to perish, and to neglect things that are healthful, and to esteem as of no value things that are lasting? It commends the love of money, of which it is said, The love of money is the root of all evil; (1Ti_6:10) and which has this evil in especial, that while it obtrudes the transitory, it hides from view the eternal; and while it looks on things that are outside, it does not look in upon things that lurk within; and while it seeks after strange things, it is an evil that makes itself strange to him who does it.3 Behold, to what does the wisdom of this world urge a man? To live in pleasures. Whence it is said: A widow that liveth in pleasure, is dead while she liveth. (1Ti_5:6) It urges a man to feed the flesh with the softest delights, with sins, and vices, and flames, to press the soul with intemperance in food and wine, and to check the life of the spirit, and to put into his enemy’s hand the sword to be used against himself. Behold, what is the counsel which the wisdom of this world gives? That those who are good should choose rather to be evil, and that in error of mind they should be zealous to be sinners, and should not bethink themselves of that terrible voice of God, when the wicked shall be burned up like grass. (Psa_92:7)

VII. Of the Imposition of the Bishop’s Hand.

 

For all the faithful ought to receive the Holy Spirit after baptism by imposition of the hand of the bishops, so that they may be found to be Christians fully; because when the Holy Spirit is shed upon them, the believing heart is enlarged for prudence and stedfastness. We receive of the Holy Spirit in order that we may be made spiritual; for the natural man receiveth not the things of the Spirit of God. (1Co_2:14) We receive of the Holy Spirit in order that we may be wise to discern between good and evil, to love the just, and to loathe the unjust, so as to withstand malice and pride, and resist luxury and divers allurements, and impure and unworthy lust. We receive of the Holy Spirit in order that, fired with the love of life and the ardour of glory, we may be able to raise our mind from things earthly to things heavenly and divine. — Given on the Nones of September, — that is, on the fifth day of the same month, in the consulship of the most illustrious Antonine and Alexander. 

 

 

FOOTNOTES

 

1 Urban was the successor of Callistus. The letter ascribed to him is one of the pseudo-Isidorian forgeries.

2 Mansi, Concil. Collect., i. p. 748.

3 “Sectatori,” for which read “factori.”



The Decretals (Cont.)The Epistles of Pope Pontianus

The Epistles of Pope Pontianus.1

The First Epistle.2

To Felix Subscribonius

On the Honour to Be Bestowed on Priests.

Pontianus, bishop, to Felix Subscribonius, greeting.

 

Our heart is exceedingly rejoiced with your goodness, in that you strive by all means in your power to carry out the practice of holy religion, and strengthen sad and destitute brethren in faith and religion. Wherefore we implore the mercy of our Redeemer, that His grace may support us in all things, and that He may grant us to carry out in effect what He has given us to aspire after. In this good thing, therefore, the benefits of recompense are multiplied just in proportion as our zeal for the work increases. And because in all these things we need the assistance of divine grace, we implore with constant prayers the clemency of Omnipotent God, that He may both grant us the desire for these good works which should ever be wrought by us, and give us power also to perform them, and direct us in that way, for the fruit of well-doing — which way the Pastor of pastors declared Himself to be — so that ye may be able to carry out through Him, without whom nothing can be done, those good works which you have begun. Moreover, with respect to the priests of the Lord whom we have heard you aid against the plots of wicked men, and whose cause you sustain, know ye that in so doing ye please God greatly, who has called then: to the service of Himself, and has honoured them with so intimate a fellowship with Him, that through them He accepts the oblations of others, and pardons their sins, and reconciles them with Him. They also make the body of the Lord with their own mouth (proprio ore corpus Domini conficiunt), and give it to the people. For of them it is said: He that hurteth you, hurteth me; and he that doeth you an injury, shall receive again that which he hath done unrighteously. (Perhaps Zec_2:8) And elsewhere: He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me. (Luk_10:16) Hence they are not to be molested, but honoured. And in them the Lord Himself is honoured, whose commission they execute. They accordingly, if they happen to fall, are to be raised up and sustained by the faithful. And again, they are not to be accused by the infamous, or the wicked, or the hostile, or by the members of another sect or religion. If they sin, they are to be arraigned by the other priests; further, they are to be held in check (constringantur) by the chief pontiffs, and they are not to be arraigned or restrained by seculars or by men of evil life. Not slight, therefore, is our grief in hearing that you have to sorrow for your brother’s passing away (transitu). For which reason we beseech Almighty God to console you by the breathing (aspiratione) of His grace, and keep you with heavenly guardianship from evil spirits and perverse men. For if ye have to bear any turmoil of certain adversaries after his disease, do not think it strange though ye, who seek to enjoy good in your own country — that is, in the land of the living — have to bear evil things at the hands of men in a strange country. For the present life is a sojourning; and to him who sighs after the true fatherland, the place of his sojourning is a trial, however pleasant it may seem. And as to you who seek the fatherland, among the sighs which ye heave I hear the groans also of human oppression rising. And this happens by the wonderful dispensation of Almighty God, in order that, while the truth calls you in love, this present world may cast back your affection from itself through the tribulations which it brings on, and that the mind may be so much the more easily delivered from the love of this world, as it is also impelled while it is called. Therefore, as you have begun, give heed to the duty of hospitality; labour most urgently in prayer and tears; devote yourselves more liberally and freely now to those almsgivings which you have ever loved, in order that in the recompense the profit to you for your work may be greater in proportion as your zeal for the labour has risen to higher degrees here.

Furthermore, hailing your goodness with paternal pleasantness, we beg you not to fail in the good works which ye have begun. And may no one be able to turn you from them; but may the clergy and servants of God, and all Christians who sojourn in those parts, fully discover by the love of Christ and Saint Peter the disposition of your charity in all things, and obtain the comforts of your favour in every necessity that may arise; to the end that all may be defended and helped by your aid, and that we, too, may owe you thanks, and that our Lord Jesus Christ may make good to you eternal glory, and that the blessed Apostle Peter, the chief of the apostles, in whose cause you spend yourselves, may open the gate of that same glory. — Given on the 10th day before the kalends of February (the 23d of January), in the consulship of the most illustrious Severus and Quintianus.3

 

The Second Epistle.

To All Bishops.

On Brotherly Love, And On Avoiding The Evil.

Pontianus, bishop of the holy and universal Church, to all who worship the Lord aright, and love the divine worship, greeting.

Glory to God in the highest, and on earth peace to men of good will. (Luk_1:14) These words, most beloved, are not the words of men, but of angels; and they were not devised by human sense, but were uttered by angels at the birth of the Saviour. And from these words it can be understood without doubt by all that peace is given by the Lord, not to men of evil will, but to men of good will. Whence the Lord, speaking by the prophet, says: “How good is God to Israel, even to such as are of a clean heart! But as for me, my feet were almost gone; my steps had well-nigh slipped: for I was envious at the unrighteous, when I saw the prosperity of the wicked.” (Psa_73:1-3) Of the good, however, the Truth says in His own person, “Blessed are the pure in heart, for they shall see God.” (Mat_5:8) And they are not the pure in heart who think evil things, or things hurtful to their brethren; for he who is the faithful man devises nothing evil. The faithful man, accordingly, loves rather to hear things which are becoming, than to speak things which are not becoming. And if any one is faithful, let him see to it that he speak no evil, and lay no snares in the way of any one. In this, then, are the children of God distinguished from the children of the devil. For the children of God always think and strive to do things which are of God, and give help unceasingly to their brethren, and wish to injure no one. But, on the other hand, the children of the devil are always meditating things evil and hurtful, because their deeds are evil. And of them the Lord, speaking by the prophet Jeremiah, says: “I will utter my judgments against them touching all their wickedness.” (Jer_1:16) “Wherefore I will yet plead with you, saith the Lord; and with your children’s children will I plead.” (Jer_2:9) “Behold, I frame evil against you, and devise a device against you.” (Jer_18:11) These things, brethren, are greatly to be feared, and to be guarded against by all; for the man on whom the judgment of God may fall will not depart unhurt. And therefore let every one see to it carefully that he neither contrive nor do against a brother what he would not wish to have to endure himself. And let not the man of faith come under the suspicion even of saying or doing what he would not wish to have to endure himself. Wherefore persons suspected, or hostile or litigious, and those who are not of good conversation, or whose life is reprehensible, and those who do not hold and teach the right faith, have been debarred from being either accusers or witnesses by our predecessors with apostolic authority; and we too remove them from that function, and exclude them from it in times to come, lest those lapse wilfully whom we ought to keep in and save; lest not only (which may God forbid!) the predicted judgment of God should fall upon both, but we also should perish (which may God forbid!) through their fault. For it is written, “Have they made thee the master of a feast? Take care for them, that thou mayst be merry on their account, and receive as thy crown the ornament of esteem, and find approbation of thine election.” (Ecclesiasticus 32:1-3) For the evil word affects the heart, out of which proceed these four objects, good and evil, life and death; and the tongue in its assiduous action is what determines these. Wherefore the before-named parties are altogether to be avoided; and until the before-noted matters are investigated, and the parties are found to be clear of such, they are not to be received: for the right sacrifice is to give heed to the commandments, and to depart from all iniquity. “To depart from wickedness is a thing pleasing to the Lord, and to forsake unrighteousness is a sacrifice of praise.” (Ecclesiasticus 35:1-3) For it is written, “Love thy friend, and be faithful unto him. But if thou bewrayest his secrets, follow no more after him. For as a man who destroyeth his friend, so is he who destroys (loseth) the friendship of his neighbour. And as one that letteth a bird go out of his hand, so art thou that has let thy neighbour go and shalt not get him again. Follow after him no more, for he is far off. For he has escaped like a roe out of the snare, because his soul is wounded. Thou wilt not be able to bind him any more, and there is reconciliation for the reviled. But to bewray the secrets of a friend is the desperation of a wretched soul. He that winketh with the eye worketh evil, and no one will cast him off. When thou art present, he will despise his own mouth, and express his wonder at thy discourse; but at the last he will writhe his mouth, and slander thy sayings. I have hated many things, but nothing like him; and the Lord will hate him. Whoso casteth a stone on high, it will fall upon his own head, and a deceitful stroke of the deceitful will make wounds. Whoso diggeth a pit shall fall therein; and he that setteth a stone in his neighbour’s way will all thereon; and he that placeth a snare for another will perish therein. He that worketh mischief, it shall fall upon him, and he shall not know whence it cometh on him. Mockery and reproach are from the proud; and vengeance, as a lion, shall be in wait for them. They that rejoice at the fall of the righteous shall perish in the snare, and anguish shall consume them before they die. Anger and wrath are both abominations, and the sinful man shall have them both.” (Ecclesiasticus 27:17-30) “He that will be avenged shall find vengeance from the Lord, and he will surely keep his sins. Forgive thy neighbour the hurt that he hath done unto thee, and then shall thy sins be forgiven thee when thou prayest. One man beareth hatred against another; and doth he ask redress of God? He showeth no mercy to a man which is like himself; and doth he ask forgiveness of the Most High for his own sins? He, though he is flesh, nourisheth hatred; and doth he ask pardon of God? Who will entreat for his sins? Remember thy end, and let enmity cease; for corruption and death impend on commandments. Remember the fear of God, and bear no malice to thy neighbour. Remember the covenant of the Highest, and look down upon (despice) the ignorance of thy neighbour. Abstain from strife, and thou shalt diminish thy sins. For a furious man kindleth strife; and a sinful man will disquiet friends, and make enmity among them that be at peace. For even as the trees of the wood are, so will the fire bum; and as a man’s strength is, so will his anger be; and as his riches are, so will he make his anger rise. An hastened contention will kindle a fire, and an hastening quarrel will shed blood, and a testifying (testificans) tongue will bring death. If thou blow upon the spark, it will burn like a fire; and if thou spit upon it, it will be extinguished: and both these come out of the mouth. Cursed be the whisperer and doubled-tongued, for such have troubled many that were at peace. A third (tertia) tongue hath disquieted many, and driven them from nation to nation: the fortified cities of the rich it hath pulled down, and overthrown the houses of great men. It has subverted the virtues of peoples, and has destroyed strong nations. A third tongue hath east out truthful4 women, and deprived them of their labours. Whoso hearkeneth unto it shall never find rest, and never dwell quietly. The stroke of the whip maketh marks in the flesh, but the stroke of the tongue will break bones. Many have fallen by the edge of the sword, but not in such manner as those who have perished by their tongue. Well is he that is defended from the evil tongue, who hath not passed into the anger thereof, and who hath not drawn the yoke thereof, nor hath been bound with the bands of it; for the yoke thereof is a yoke of iron, and the band thereof is a band of brass. The death thereof is the vilest death, and the grave were better than it. The perseverance thereof shall not abide; but it shall hold the ways of the unrighteous, and its flame shall not burn the righteous. Such as forsake the Lord shall fall into it, and it shall burn in them, and not be quenched; and it shall be sent upon them as a lion, and hurt them as a leopard. Hedge thine ears about with thorns, and listen not to the evil tongue; and make a door for thy mouth, and bars for thine ears. Smelt (confla) thy gold and silver, and make a balance for thy words, and right curbs for thy mouth. And beware that thou slide not perchance in thy tongue, and fall before thine enemies that lie in wait for thee, and thy fall be irremediable even to death.” (Ecclesiasticus 28) “Make no tarrying to turn to the Lord, and put not off from day to day. For suddenly shall His wrath come, and in the time of vengeance He will destroy thee. Set not thine heart upon goods unjustly gotten, for they shall not profit thee in the day of veiling (for execution, obductionis) and vengeance. Move not with every wind, and go not into every way; for so is the sinner proved with the double-tongue. Be stedfast in the way of the Lord, and in the truth of thine understanding, and in knowledge; and let the word of peace and righteousness attend thee. Be courteous in hearing the word, that thou mayest understand it, and with wisdom give a true answer. If thou hast understanding, answer thy neighbour; if not, lay thy hand upon thy mouth, lest thou be caught in a word of folly, and be confounded. Honour and glory are in the talk of the intelligent man; the tongue of the unwise is his fall. Be not called a whisperer, and be not caught in thy tongue, and confounded. For confusion and penitence are upon thee the thief, and the worst condemnation upon the double-tongued. Moreover, for the whisperer there is hatred, and enmity, and shame. Justify the small and the great alike.” (Ecclesiasticus 5:7-15) Instead of a friend, become not an enemy to thy neighbour. For the evil man shall inherit reproach and shame, and every sinner in like manner that is envious and double-tongued. Extol not thyself in the counsel of thine own heart as a bull, lest perchance thy virtue be shattered in folly, and it consume thy leaves, and destroy thy fruits, and thou be left as a dry tree in the desert. For a wicked soul shall destroy him that hath it, and makes him to be laughed to scorn by his enemies, and shall bring him down to the lot of the impious.” (Ecclesiasticus 6:1-4) Most dearly beloved, study to lift up the oppressed, and always help the necessitous; for if a man relieves an afflicted brother, delivers a captive, or consoles a mourner, let him have no doubt that that will be recompensed to him by Him on whom he bestows it all, and who says: “Inasmuch as ye have done it unto one of the least of my brethren, ye have done it unto me.” (Mat_25:40) Strive, then, unceasingly to do what is good in such wise that ye may both obtain the fruit of good works here, and enjoy the favour of God in the future, to the intent that hereafter ye may be worthy to enter the court of the heavenly kingdom. — Given on the fourth day before the kalends of May (the 28th of April), in the consulship of the most illustrious Severus and Quintianus.

 

Note by the American Editor.

In Bower’s History of the Popes (ed. Philadelphia, 1847), vol. i. p. 22, may be seen an interesting note on the “Pontifical” of Bucherius, under the name of Pontianus. It was this bishop who is said to have condemned Origen. He probably shared the fate of Hippolytus in exile, and was martyred under Maximin the Thracian. 

 

 

FOOTNOTES

 

1 Eusebius tells us that Pontianus was bishop of the Roman church five or six years (230-235 a.d.). He succeeded Urbanus. The letters are the forgeries of the pseudo-Isidorus.

2 Mansi, Concil. Collect., i. 735.

3 In the year 235.

4 Veridicas. The text reads “Viratas.”



The Decretals (Cont.) Pope Anterus

Pope Anterus.1

The Epistle

On the Translation of Bishops and of Episcopal Seats.

To the brethren, most dearly beloved, constituted to be bishops in the provinces of Bœtica and Toletana, Bishop Anterus sends greeting in the Lord.

 

I should wish, my dearest brethren, always to receive the glad account of your sincere love and peace, so that the signs of your welfare might be promoted in turn by the dissemination of our letters among you, if our ancient enemy should give us quiet and deliverance from his attacks; who was a liar from the beginning, (Joh_8:44) the enemy of the truth, the rival of man — in order to deceive whom he first deceived himself, -the adversary of modesty, the master of luxury. He feeds on cruelties; he is punished by abstinence; he hates fasts, and his ministers preach, to that effect, as he declares them to be superfluous, having no hope of the future, and echoing that sentence of the apostle, in which he says, “Let us eat and drink, for to-morrow we shall, die.” (1Co_15:32) O miserable boldness! O subtlety of a desperate mind! For he exhorts to hatred, and puts concord to flight. And because the mind of man is easily drawn over to the worse part, and chooses rather to walk by the broad way than laboriously to take its course by the narrow way, for this reason, brethren most dearly beloved, follow ye the better, and always leave the worse behind you. Do good, avoid evil, in order that ye may be found to be the disciples of the Lord in truth.

Now, of the transference of bishops, on which subject it has been your wish to consult the holy seat of the apostles, know ye that that may lawfully be done for the sake of the common good, or when it is absolutely necessary, but not at the mere will or bidding of any individual. Peter, our holy master, and the prince of the apostles, was translated for the sake of the common good from Antioch to Rome, in order that he might be in a position there of doing more service. Eusebius also was transferred from a certain minor city to Alexandria by apostolic authority. In like manner Felix, on account of the doctrine and the good life which he maintained, was translated by the common consent of the bishops and the other priests, and the people from the city in which, on the election of the citizens, he had been ordained, to Ephesus. For that man is not chargeable with shifting from city to city who does not do that of his own inclination or by the force of ambition, but who is transferred for the general good, or in virtue of some necessity, by the counsel and with the consent of the chief parties. Nor can he be said to transfer himself from a smaller city to a larger, who is placed in that position not by his own self-seeking or his own choice, but either as being driven out of his own proper seat by force, or as being compelled by some necessity, and who without pride and in humility has been translated and installed there by others for the good of the place or the people: for man looketh on the countenance, but the Lord seeth the heart. And the Lord, speaking by the prophet, says, “The Lord knows the thoughts of men, that they are vanity.” (Psa_94:11) That man, therefore, does not change his seat who does not change his mind. Nor does he change his city who is changed not of his own will, but by the decision and election of others. And accordingly he does not shift from city to city who does not leave his own city for the sake of gain to himself, or of his own choice, but who, as has already been said, has been translated to another city either in consequence of being driven out of his own seat, or compelled by some necessity, or in virtue of the election and injunction of the priests and people. For as the bishops have power regularly to ordain bishops and other orders of priests, so, as often as any matter of advantage or necessity constrains them, they have power in the above-mentioned manner both to transfer and to install. As ye have asked our opinion in these matters, though they are not subjects unknown to you, we give you these things in charge to hold them, lest, through the ignorance of some, that which is better and more profitable be avoided, and what is more profitless be taken up, even as we read in the holy Gospel: “Woe unto you, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain out a gnat and swallow a camel.” (Mat_23:23,Mat_23:24) What is lawful is with them not lawful, and what is not lawful is lawful. Even as Jannes and Mambres (2Ti_3:8) resisted the truth, so do they, being reprobate in mind, and lovers of pleasure rather than of God, teach that that is unlawful which is lawful, to wit, that bishops should shift from city to city in the manner already noted; and what is unlawful they teach as lawful, to wit, to omit to show mercy to those who endure straits: that is to say, theft deny that a bishop belonging to another city should be bestowed for good, or for necessity’s sake, upon those who have no bishop, and who want the sacred episcopal ministry; and that another episcopal seat should be assigned to bishops who endure persecution or straits. They contradict the sacred Scripture also, which testifies that God desireth mercy rather than judgment.2

What greater charity, I pray you, can there be, or what more profitable service of piety, on the part of any one to another, than to deliver him from the darkness of ignorance and the thick darkness of inexperience, and restore him, in fine, by the nutriment of the doctrine of the true faith, not for gain indeed, or ambition, but for instruction and edification? [For he becomes, so to speak, the hand for the maimed, the foot for the lame, the eye for the blind, (Job_29:15) who unlocks the treasure of wisdom and knowledge to one wrapped in the darkness of ignorance, and opens up to such an one the brightness of the light and the ways of the Lord.]3

Now for both parties — namely, for those who endure a famine of the word of God, and for bishops who endure straits, when they are installed in other cities for the common good — no small degree of mercy is shown. And they who deny this, although they have the form of godliness, do yet deny the power thereof. (2Ti_3:5) For in such a matter I make no recognition of race (prosapiam). If, however, any one of the wise, whom the stress of this storm (or season) has allied with other leaders among the unwise, is stained with a participation in their deeds, yet the excellence of the wise man, although he may chance to be privy to their offences, makes him incapable of giving himself as a leader to sinners. The cause of public good and necessity is one thing, and the cause of self-seeking, and presumption, or private inclination, is another thing. On account of self-seeking, or presumption, or private inclination, bishops are not to be transferred from one city to another, but only on account of public good and necessity. And this is a matter which no one denies, except those of whom it is said, “They have erred through wine; they have not known the seer; they have been ignorant of judgment.” (Isa_28:7) For if I were constrained to open up in narration things that have been brought to end, I would show you that no comfort comes from the comparison of such deeds. But, most dearly beloved, “stand ye in the ways, and see, and ask for the old paths of the Lord, and see what is the good way and the right, and walk therein, and ye shall find rest for your souls.” (Jer_6:16) And, to speak according to the word of Wisdom: “Love righteousness, ye that be judges of the earth. Think of the Lord in goodness, and in simplicity of heart seek Him. For He is found of them that tempt Him not, and showeth Himself unto such as do not distrust Him. For froward thoughts separate from God; and His power, when it is tried, reproveth the unwise. For into a malicious soul wisdom shall not enter, nor dwell in the body that is subject unto sin. For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in. For wisdom is a benign spirit, and will not acquit a blasphemer of His words. For God is witness of his reins, and a true beholder of his heart, and a hearer of his tongue. For the Spirit of the Lord hath filled the world, and that which containeth all things hath knowledge of the voice. Therefore he that speaketh unrighteous things cannot be hid; neither shall vengeance, when it punisheth, pass by him. For inquisition shall be made into the counsels of the ungodly. And the sound of his words shall come unto the Lord, and unto the manifestation of his wicked deeds; for the ear of jealousy heareth all things, and the noise of murmurings shall not be hid. Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting, for there is no word so secret that it shall go for nought. The mouth that belieth slayeth the soul. Seek not death in the error of your life, and pull not upon yourself destruction with the works of your hands; for God made not death, neither hath He pleasure in the destruction of the living. For He created all things that they might have their being, and He wished the nations of the world to be healthful. There is no poison of destruction in them, nor the kingdom of death upon the earth of the living. Righteousness is perpetual and immortal, but unrighteousness is the acquisition of death. And ungodly men with their hands and words called it to them; and when they thought to have it their friend, they consumed to nought, and made a covenant with it; because they are worthy of death who take part with it.” (Wisdom of Solomon 1) “For they said, reasoning with themselves, but not aright, The time of our life is short and tedious; and in the death of a man there is no remedy, neither was there any man known to have returned from the grave. For we are born of nothing, and we shall be hereafter as though we had never been. For the breath in our nostrils is as smoke, and speech is a little spark for the moving of our heart; which being extinguished, our body shall be turned into ashes, and our spirit shall vanish as the soft air. And our life shall pass as the trace of a cloud, and shall be dispersed as a mist that is driven away with the beams of the sun, and overcome with the heat thereof. And our name shall be forgotten in time, and no man shall have our works in remembrance. For our time is a very shadow that passeth away, and after our end there is no returning; for it is fast sealed, and no man shall come again.” (Wisdom of Solomon 2:1-5) And for this reason every one must see to it that he keep himself with all care, and watch himself for his own good, so that when his last day and the end of his life come upon him, he may not pass over to everlasting death, but to eternal life. For the deeds of those put under us are judged by us, but our own doth God judge. Sometimes, moreover, bishops are perverted through the fault of the people, to the end that those fall more precipitately who follow them. When the head languisheth, the other members of the body are affected thereby. And viler are those who corrupt the life and morals of the good, than those who spoil the property and goods of others. Let each one take care that he have neither an itching tongue nor itching ears; that is to say, that he neither be a detractor of others himself, nor listen to others in their detractions. “Thou sattest,” saith he, “and spakest against thy brother; and thou didst slander thine own mother’s son.” (Psa_50:20) Let every individual abstain from a detracting tongue, and keep a guard upon his own words, and understand that all that they say of others shall enter into the judgment wherewith they themselves shall be judged. No one readily refers to an unwilling auditor. Let it be the care of all of you, most dearly beloved, to keep not only your eyes, but also your tongue, pure. And let not another house ever know by your means what is done in any man’s house. Let all have the simplicity of the dove, that they devise not guile against any one; and the subtlety of the serpent, that they be not everthrown by the crafty designs of others. It does not belong to my humble station and measure to judge others, and to say anything unfavourable of the ministers of the churches. Far be it from me that I should say anything unfavourable of those who are the successors to the apostolic status, and make the body of Christ with their sacred mouth; by whose instrumentality we too are Christians, and who have the keys of the kingdom of heaven, and exercise judgment before the day of judgment. Moreover, it is contained in the ancient law, that whoever has not given obedience to the priests should either be stoned outside the camp by the people, or with his neck beneath the sword should expiate his presumption by his blood. (Deu_17:1-20) Now, however, the disobedient is cut off by spiritual chastisement; and being cast out of the church, is torn by the rabid mouth of demons.4 For it becomes those who have God in their heritage, to serve God free from all the hindrances of the world, so that they may be able to say, “The Lord is the portion of mine inheritance.” (Psa_16:5) “O how good and pleasant is Thy Spirit, O Lord, in all things!” (Wisdom of Solomon 12:1) And Thou sparest all because they are Thine, O Lord, who lovest souls. Therefore chastenest Thou them by little and little that offend, and warnest them of those things wherein they offend, and dost address them, that leaving their wickedness, they may believe on Thee, O Lord.” (Wisdom of Solomon 12:2) “But Thou, our God, art gracious and true, long-suffering, and in mercy ordering all things. For if we sin, we are Thine, knowing Thy power. And if we sin not, we know that we are counted Thine.” (Wisdom of Solomon 15:1,2) “The spirit of those that fear the Lord shall be required of him; and in His regard they shall be blessed.” (Ecclesiasticus 34:13, 14) Wherefore, most beloved brethren, “let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice. 

And be ye kind one to another, tender-hearted, forgiving one another, even as God in Christ hath forgiven you.” (Eph_4:29-32) “Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweet-smelling savour. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks. For this know ye, understanding that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light (for the fruit of the Spirit is in all goodness, and righteousness, and truth), proving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret. But all things that are reproved are made manifest by the light: for whatsoever is made manifest (manifestatur) is light. Wherefore He saith, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. See then that ye walk circumspectly, brethren, not as fools, but as wise, redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is. And be not drunk with wine, wherein is excess; but be filled with the Holy Spirit; speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your hearts to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ, submitting yourselves one to another in the fear of Christ.” (Eph_5:1-21) Therefore, brethren, stand fast and hold the tradition of the apostles and the apostolic seat, “that our Lord Jesus Christ and our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, may comfort your hearts, and stablish you in every good work and word.” (2Th_2:15-17) “Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you, and that we may be delivered from unreasonable and wicked men: for all men have not faith. But the Lord is faithful, who shall stablish you, and keep you from evil.” (2Th_3:1-3) Wherefore set your hearts continually in the strength (virtute) of God, and always resist the wicked, and tell these things, according to the word of the prophet, “to the generations following; for this God is our God unto eternity, and He will rule us for ever and ever.” (Psa_48:13, Psa_48:14) Hence ye who are set for examples (in specula) by the Lord, ought by all means to check and keep back those who devise crafty counsels against the brethren, or excite against them seditions and slanders. For it is an easy thing to deceive man with a word, but it is not so with the Lord. Wherefore ye ought to reprehend such persons, and turn away from them, to the end that, all darkness of this manner being completely done away, the Morning Star may shine upon them, and gladness arise in their hearts. “And we have confidence in the Lord touching you, brethren, that ye both do and will do the things which we command you.” (2Th_3:14) For the more ye show forth your kindnesses to them, the greater a return have ye to look for from the omnipotent God whom they serve. May the omnipotent God keep you in His protection, and grant you to maintain honour and precept; and may glory and honour be to God the Father Almighty, and to His only-begotten Son our Saviour, with the Holy Spirit, for ever and ever. Amen.

Given on the 12th day before the kalends of April (the 21st of March), in the consulship of the most illustrious Maximianus and Africanus. 

 

 

FOOTNOTES

 

1 Anterus succeeded Pontianus in the bishopric of the Roman church (232-236 a.d.). The letter ascribed to him is one of the pseudo-Isidorian forgeries.

2 Hos_6:6; judicium.

3 The bracketed phrase is wanting in one manuscript.

4 Thus for Jerome.



The Decretals (Cont.);The Epistles of Pope Fabian

The Epistles of Pope Fabian.1

The First Epistle.

To All the Ministers of the Church Catholic.

Of Those Who Ought Not to Be Admitted to Clear Themselves, and of the Duty of Having No Fellowship with the Excommunicated.

To the dearly-beloved brethren in the ministry of the Church Catholic in all regions, Fabian sends greeting in the Lord.

By the divine precepts and the apostolic institutes, we are admonished to watch in behoof of the position of all the churches with unwearied interest. Whence it follows that you ought to know what is being done in things sacred in the church of Rome, in order that, by following her example, ye may be found to be true children of her who is called your mother. Accordingly, as we have received the institution from our fathers, we maintain seven deacons in the city of Rome distributed over seven districts of the state, who attend to the services enjoined on them week by week, and on the Lord’s days and the solemn festivals, in concert with the subdeacons, and acolytes, and servants of the succeeding orders, and hold themselves in readiness every hour for religious duty, and for the discharge of all that is enjoined upon them. In like manner ought ye also to do throughout your different cities, as may be convenient, that religious duty may be discharged zealously and regularly, without any delay or negligence. Furthermore, we have ordained in like manner seven subdeacons who shall stand by (imminerent) the seven notaries, and bring into one full and accurate account the histories of the martyrs, and lay them before us for our examination. And this, too, we urge you all to do, so that no doubt or questioning of these things may arise in later times; “for whatsoever things were written, were written for our learning.” (Rom_15:4) And whatsoever things are written in truth in our times, are directed to the learning of future times. And therefore we enjoin these duties to be put in charge of the most faithful, that nothing false may be found in them, from which an offence (which may God forbid) may arise to the faithful. For this reason also we beg it of your love in paternal benignity, that the holy Church may now find the good-will of your love in all things, and obtain the comforts of your favour whenever there is necessity. And as the goodness of your zeal affords us the assurance that we ought to distrust it in nothing, but rather commit these things in all confidence to you as to wise sons of our church; so, small importance being attached to opportune occasions, your virtue ought to exert itself the more strenuously in labours, and keep off reproaches by all possible means, and with all zeal. We exhort you also, according to the word of the apostle, to be “stedfast and immoveable, always abounding in the work of the Lord; forasmuch as ye know that your labour is not vain in the Lord.” (1Co_15:58) And in another place: “Watch ye, and pray, and stand fast in the faith. Quit you like men, and be strong. Let all things be done with charity.” (1Co_16:13, 1Co_16:14) Furthermore, we desire you to know this, that in our times, as our sins embarrassed us, and that ancient enemy who always goeth about like a roaring lion, seeking whom he may devour, (1Pe_5:8) instigated him, Novatus came up out of Africa, and separated Novatianus and certain other confessors of Christ from the Church of Christ, and persuaded them into the acceptance of evil doctrine. From such persons, brethren, keep yourselves aloof, and beware of all who hold a faith and doctrine different from that which the apostles and their successors have held and taught, lest (which may God forbid) going after him ye fall into the toils of Satan, and be bound with his fetters. Wherefore with most earnest prayers we beg it of your brotherly love, that ye may deem it fit to remember our insignificance in your holy prayers, beseeching and entreating the Lord of heaven that we, as well as our holy mother the Church of Christ, redeemed with His precious blood, may be delivered from the toils of Satan, who lieth in wait for us; and from troublesome and wicked men, and that the Word of God may have free course and be glorified, and that the evil doctrine of them, and of all who teach things contrary to the truth, may be overthrown and perish. We beseech you also to be zealous in praying in your pious supplications, that our God and Lord Jesus Christ, who will have all men to be saved, and no one to perish, (1Ti_2:4) may, by His vast omnipotence, cause their hearts to turn again to sound doctrine and to the Catholic faith, in order that they may be recovered from the toils of the devil who are held captive by him, and be united with the children of our mother the Church. Be mindful also of your brethren, and have pity upon them, and labour for them by all means in your power, that they be not lost, but be saved unto the Lord by your prayers, and other efforts of your goodness. So act therefore in these matters that ye may approve yourselves as obedient and faithful children of the holy Church of God, and that ye may obtain the recompense of reward. These men, and all else who do not teach the true doctrine, and hold not the true faith, cannot act as accusers of any true believer, because they are branded with infamy, and are cut off from the bosom of our holy mother the Church by the sword of the apostles, until their return to correct conversation and belief. Hence by apostolic authority, and in agreement with all the sons of the same apostolic and universal Church, we resolve that all who come under suspicion with respect to the Catholic faith cannot be admitted as accusers of those who hold the true creed; for suspicions are always to be set aside. Rightly therefore are charges which are preferred by those who are objects of suspicion in the matter of the true faith, rejected. Neither are they at all to be credited who are unacquainted with the faith of the Trinity. In like manner we set aside and withdraw from all part in the accusing of the faithful, all those whom the decrees of the holy fathers in times past and times future alike anathematize. Accordingly, the believing ought always to be kept distinct from the unbelieving, and the righteous from the unrighteous; since the unbelieving and evil-minded, by every means in their power, are always troubling the believing, and striving to undo them; and consequently they are not to be received, but rejected and kept entirely at a distance, lest they may undo or defame the believing. For this reason, dearly beloved, beware of the pit of such persons, into which we know many have fallen. Beware of the snares (or darts) of such persons, and of the efforts of the ancient enemy, by which we have seen even those closely connected with us fall wounded before us. Watch the nooses of the liers in wait, by which they are wont to strangle associates and comrades. Follow not such, but keep them far off from you. Be ye, according to the voice of Truth, wise as serpents and harmless as doves. (Mat_10:16) See to it that ye neither run nor labour in vain; but, sustained by each other’s prayers and supplications, strive ye to do the will of God; and from those persons whom I have mentioned, if they show themselves incorrigible, keep yourselves separate in all things. In like manner keep yourselves separate from all those of whom the apostle makes mention when he says, “with such persons, no, not to eat;” (1Co_5:11) since these latter, as well as the former, are to be rejected, and are not to be admitted before they have given satisfaction to the Church. For those with whom it is not lawful to eat are manifestly separated from all intercourse with the rest of the brethren until such satisfaction is given. Wherefore they ought not and cannot be admitted to the preferring of charges against the faithful, but they ought to be debarred from their society until the satisfaction already mentioned is given, lest these too should be made like them, or underlie their excommunication; for to this effect have the apostles decreed, saying, With the excommunicated no fellowship is to be held. And if any one, setting aside the rules wittingly, sings with the excommunicated in his house, or speaks or prays in company with them, that man is to be deprived of the privilege of communion. Such persons, therefore, are in all things to be guarded against, and are not to be received, because, according to the apostle, not only those who commit such things are condemned, but also those who consent with those who do them. (Rom_1:32) Whence also the blessed chief of the apostles, Peter, addressing the people at the ordination of Clement, says this among other things:2 If this Clement is hostile to any one on account of his deeds, wait not ye for his saying directly to you, Be not on terms of friendship with this man. But mark ye carefully his will as ye ought, and second it without need of direct injunction; and separate yourselves from that man to whom ye perceive him to be inimical, and speak not with those with whom he speaks not, in order that every one who may be in fault, as he desires to possess the friendship of all of you, may be zealous in effecting a reconciliation all the more quickly with him who presides over all, so that be may return to spiritual well-being (redeat et salutem) hereby, when he begins to yield obedience to the charges of the president. If, however, any one is not friendly, and speaks with those with whom he (his chief) speaks not, such an one belongs to those who seek to exterminate the Church of God; and though he seems to be with you in body, he is against you in mind and heart. And such an one is a much more dangerous enemy than those who are without, and who are openly hostile. For this man under the guise of friendship acts the part of an enemy, and scatters and ruins the church. And therefore, dearly beloved, in these apostolic institutes we warn and teach you, that your charity, being instructed therein (effecta certior), may hereafter study to act with greater care and prudence, so that perverse and unbelieving men may not have the power of injuring the faithful and well-disposed; for the hope of such, and of all the ungodly, is like dust that is blown away with the wind; and like a thin froth that is driven away with the storm; and like as the smoke which is dispersed here and there with a tempest, and as the remembrance of a guest of a single day that passeth away. (Wisdom of Solomon 5:14) With the utmost care, dearly beloved, are such persons to be guarded against, and avoided, and rejected, if they show themselves injurious. For the laws of the world, no less than those of the Church, do not admit: the injurious, but reject them. Whence it is written, “The mouth of the wicked devoureth iniquity.” (Pro_19:28) And the Lord, speaking by the prophet, saith, “With the holy thou wilt show thyself holy; and with the froward thou wilt show thyself froward; and with the excellent thou wilt show thyself excellent (electus); and with the innocent man thou wilt show thyself innocent.” (Psa_18:25,Psa_18:26) And the apostle says, “Evil communications corrupt good manners.” (1Co_15:33) Wherefore, as has already been indicated, the wicked are always to be avoided and shunned, and the good and rightly-disposed are to be stedfastly followed, in order that, as far as possible, we may avoid the peril of sloth. And lest this pest may be spread abroad more widely, let us cut it off from us with all possible severity; for the temerity of presumption does not intervene where there is the diligence of piety. Let every one of you, sustained by this apostolic representation, act according to his strength, and study in brotherly love and in godly piety to keep his own manners correct, and to help each other, and to abide in charity, and to keep himself in the will of God unceasingly, in order that we may praise the Lord together, and give Him thanks always without wearying. Fare ye well in the Lord, dearly beloved, and with the Lord’s help strive to fulfil to the best of your ability the things before mentioned. — Given on the first day of July, in the consulship of the most illustrious Maximinus (or, Maximus) and Africanus.3

 

The Second Epistle.

To All the Bishops of the East.

That the Chrism4 Should Be Renewed with Consecration Every Year, and That the Old Supply Should Be Set Aside to Be Burnt in the Churches; Also Concerning the Accusing of Priests, and on the Duty of the Sheep Not to Dare to Blame Their Shepherd Unless He Errs in the Faith.

Fabian, bishop of the city of Rome, to all the bishops of the East, and to the whole body of the faithful, greeting in the Lord.

Your love for the seat of the apostles requires counsels which we neither can nor ought to deny you. It is clear, moreover, that our predecessors did this for the bishops of many districts; and brotherly charity and the debt of obedience impose the duty of so doing also upon us who, by the bountiful goodness of God, are placed in the same seat. Care, therefore, is to be had by your solicitude, that neither remissness may avail to neglect, nor presumption be able to disturb, those things which have been ordained by the apostles and their successors, and established under the inspiration of the Holy Spirit. But as it was proper that that should be defined which the use of right order required, so what has been so defined ought not to be violated.

 

I. That New Chrism Should Be Made Every Year, and the Old Be Burnt.

Now, among other matters, in your letter we find it stated that certain bishops of your district adopt a different practice from yours and ours, and do not prepare the chrism at the Lord’s supper every year, but keep it in use for two or three, making such a supply of the holy chrism once for all. For they say, as we find in the letter referred to, that balsam cannot be got every year; and besides that, even though it were got, there would be no necessity for preparing chrism every year, but that, so long as the one preparation of chrism is sufficiently large, they have no need to make another. They are in error, however, who think so; and in making such statements they speak like madmen rather than men in their right senses. For on that day the Lord Jesus, after supping with His disciples, and washing their feet, according to the tradition which our predecessors received from the holy apostles and left to us, taught them to prepare the chrism. That washing of their feet signifies our baptism, as it is completed and confirmed by the unction of the holy chrism. For as the solemn observance of that day is to be kept every year, so the preparing of that holy chrism is to be attended to every year, and it is to be renewed from year to year and given to the faithful. For the material of this new sacrament is to be made anew every year, and on the day already named; and the old supply is to be burned in the holy churches. These things we have received from the holy apostles and their successors, and we commit them to your keeping. The holy church of Rome and that of Antioch have been guardians of these things from the times of the apostles: these things also the churches of Jerusalem and Ephesus maintain. Presiding over these churches, the apostles taught these things, and ordained that the old chrism should be burnt, and permitted them to use it no longer than one year, and commanded them thereafter to use the new, and not the old material. If any one, therefore, ventures to go against these things, let him understand that the door of indulgence is barred against him on your part and on that of all right- minded men: for the perverse doctrine of most depraved minds, while it uses the reins too indulgently, slips into the sin of presumption; and it can by no means be cast out, unless it is cleared of all support and correction on the part of the intelligent. And those usages which the holy Church throughout the whole world uniformly observes with respect to the divine mysteries, and towards the subjects of baptism, are not to be regarded with indifferent concern, lest we make way for purposeless efforts and superstitions. We ought not, therefore, to bring over the untaught minds of the faithful to such practices as we have named, because they should be instructed rather than played upon. For good deeds make for our happiness, and evil deeds prick us with the stings of sorrow. But here, however we are situated, we are among the hands of robbers and the teeth of raging wolves, and the contumacious are put in the place of the true sheep. And it is by the barking of the dogs and the staff of the shepherd that the fury of the wolves is checked. Those wounds, moreover, which cannot be healed by remedies, must be cut out with the knife. Neither can we keep silence, for, in seeking here to call back some from things unlawful, we ate impelled by the instinct of our office, having been set on the watch-towers by the Lord with this object, that we should prove the diligence of our watchfulness by checking things that should be prohibited, and deciding for things that should be observed.

 

II. Of the Right of Bishops Not to Be Accused or Hurt by Detraction.

You desired also to consult us, as we find in the above-mentioned letter of yours, on the subject of the accusing of priest, — a thing which, as we learn also from the same epistle, is exceedingly frequent among you. You have intimated, besides, that very many notice that not a few in places of ecclesiastical dignity do not live in a manner conformable to the discourses and sacraments with which the people are served by their means. O miserable men, who in looking at these forget Christ, who long since indeed told us how that the law of God should be obeyed, rather than that those should be looked to for imitation who do not the things which they say; and bearing with the traitor himself even to the end, He sent him also along with the rest to preach the Gospel. For the apostles had no such custom, neither did they teach that it was one fit to be had. And to like effect their successors also, foreseeing by the Spirit of God things to come, have determined largely on such subject. Besides, as you read in the Acts of the Apostles, “There was at that time among them that believed one heart and one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things common.” (Act_4:32) For there was no laying of accusations against each other among them, except what was friendly; neither ought there ever to be such among their followers or among believers: for the Lord says, “Do not that to another which thou wouldst not have done to thyself.” (Mat_7:12; Luk_4:1-44) And He says also, “Thou shalt love thy neighbour as thyself;” (Mat_22:39; Mar_12:31) and,” Love worketh no ill to his neighbour.” (Rom_13:10) In accordance herewith, the apostles themselves and their successors decreed of old time that those persons should not be admitted to lay accusations who were under suspicion, or who but yesterday, or the day before, or a little time ago, were at enmity, as they come thus under suspicion, Or who are not of good conversation, or whose life is reprehensible, or who are doubtful in the matter of the true faith. In like manner is it decided to be with those whose faith and life and liberty are unknown, or who are marked with the stains of infamy, or entangled in the snares of offences. Again, those have neither the right nor the power to accuse the priests or the clergy, who are incapable themselves of being made priests legitimately, and are not of their order; for just as the, priests and the other members of the clerical order are debarred from laying accusations against the secular laity, so these latter, too, should be debarred and excluded from the right of bringing charges against the former. And as the former should not be admired by the latter, so the latter should not be; admired by the former: for as the conversation of the priests of the Lord ought to be something separate from the conversation of these others, so should they be separate from them also in the matter of litigation; “for the servant of the Lord ought not to strive.” (2Ti_2:24) To the utmost of your power, dearly beloved brethren, do ye prohibit such accusations, and all unrighteous and injurious emulations, because contention is to be avoided by all means. “For a just man will fall seven times in a day, and will rise again; but the wicked shall fall into mischief. Rejoice not when thine enemy falleth,” saith Solomon, “and let not thine heart be glad when he stumbleth; lest the Lord see it, and it displease Him, and He turn away His wrath from him. Fret not thyself because of evil-doers, neither be thou envious at the wicked: for the evil have not the hope of the future, and the candle of the wicked shall be put out. Envy not evil men neither be thou desirous to be with them; for their mind meditates rapine, and their lips speak deceits.” (Pro_24:17, etc.) Dearly beloved, beware of these things. Ponder these things, and minister comfort to the brethren in all things; for, as the Truth says in His own person, “By this shall all men know that ye are my disciples, if ye have love one to another.” (Joh_13:35) For if in things secular each man’s right and his proper position are kept for him, how much more ought there to be no confusion induced in matters of ecclesiastical order! And this is a right which will be duly observed if no deference is paid to mere power, but all to equity. Whence it is an established duty, that the bishops of each several district should exercise a watchful care over all those who live under their rule, and in the fear of God should dispose of all cases in which they are concerned, and of all matters in which they are interested. It is therefore extremely inequitable that any bishops should neglect their own cases, and mix themselves up with those of others. But those whose part it is to ordain such persons to the priesthood, and by whom they have been already ordained, ought to order the life and judgment of such by the exercise of a competent and regular administration; for, as the law says, “Cursed is every one that removeth his neighbour’s landmarks. And all the people said Amen.” (Deu_27:17) To this therefore, brethren, has God foreordained you, and all who hold the highest office of the priesthood, that ye should put all injustice out of the way, and cut off presumption, and help those who labour in the priesthood, and give no occasion for their reproach and trouble, but bring assistance to him who endures calumny and reproach, and cut off him who works calumny and reproach, and act for the help of the Lord in His priests. The Lord, moreover, has chosen the priests for Himself, that they should sacrifice to Him, and offer oblations to their Lord. He commanded the Levites also to be under them in their ministries. Whence He speaks to Moses in these terms: “And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary.” (Num_3:32) For of these the Lord spake to Moses in this wise: “Take the Levites instead of the first-horn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the Lord.” (Num_3:45) If the Lord willed the Levites to be His own, how much more has He taken the priests for Himself! And of these He says: “If any stranger cometh nigh, he shall be put to death.” (Num_1:51) All objects, moreover, that are the Lord’s are to be handled carefully, and are not lightly to be injured; for even among men, those are reckoned faithful who attend to the interests of their masters rightly, and deal with them faithfully, and rightly observe the commands of their masters, and transgress them not.

And those, on the other hand, are reputed unfaithful who deal with the interests of their masters carelessly and negligently, and despise their commands, and do not observe them as they ought. Accordingly we have set these matters before you, in order that those who now know it not may know this; viz., that the priests, too, whom the Lord has taken to Himself from among all men, and has willed to be His own, are not to be dealt with lightly, nor injured, nor rashly accused or reprehended, save by their masters, seeing that the Lord has chosen to reserve their causes to Himself, and ministers vengeance according to His own judgment. For in these and other precepts of the Lord the faithful are distinguished, and the unfaithful at the same time disapproved. For these are rather to be borne with by the faithful than made subjects of reproach (exprobrandi); just as there is chaff with the wheat even to the last winnowing, and as there are bad fish with good even on to their separation, which is yet to be on the shore, — that is to say, at the end of the world. By no means, then, can that man be condemned by a human examination, whom God has reserved for His own judgment, that the purpose of God, according to which He has decreed to save what had perished, may be unalterable. And consequently, as His will suffers no change, let no man presume on matters which are not conceded to him. And herein is the meaning of that word which the apostle speaks: “Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?” (1Co_6:7) To this, too, our Lord’s word may refer: “And if any man will take away thy coat, and sue thee at the law, let him have thy cloak also.” (Mat_5:40) And in another place: “Of him that taketh away thy goods, ask them not again.” (Luk_6:30) Moreover, there are certain things which might be thought most trivial were they not shown in the Scriptures to be of more serious import. Who would ever consider the man who says to his brother “Thou fool” worthy of hell-fire, were it not that the Truth Himself told us so? (Mat_5:22) Those, furthermore, who commit those sins whereof the apostle says, “They who do such things shall not inherit the kingdom of God,” (Gal_5:21) are by all means to be guarded against, and are to be compelled to seek amendment if they do not choose it voluntarily, because they are marked with the stains of infamy, and go down into the pit, unless assistance is brought them by sacerdotal authority. Those also are to be dealt with in like manner of whom he says, “With such persons, no, not to eat;” (1Co_5:11) because such persons are branded with infamy until they are restored by sacerdotal authority, and reinstated in the bosom of our holy mother the Church; since those who are outside us cannot communicate with us. And it is manifest that these are outside us, and ought to be separated from us, with whom it is not lawful for us to eat or to take food. In like manner also, all persons who underlie the charge of any manner of turpitude and dishonour, are rendered infamous; and all who arm themselves against fathers are rendered infamous. “Sand, and salt, and a mass of iron, is easier to bear than a man without understanding, and foolish and impious.” (Ecclesiasticus 22:15) “He that wanteth understanding thinks upon vain things; and a foolish and erring man imagineth follies.” (Ecclesiasticus 16:23) For their suspicion has overthrown many, and their opinion hath held them in vanity. “A stubborn heart shall fare evil at the last; and he that loveth danger shall perish therein. A heart that entereth two ways shall not have rest; and the evil heart in them shall be made to stumble. A wicked heart shall be laden with sorrows; and the sinner shall heap sin upon sin.” (Ecclesiasticus 3:24, etc.) The holy apostles and their successors, having such things in mind, and foreseeing, as being filled with the Holy Spirit, the course of wicked men, and having regard to the simple, determined that the accusing of priests should be a matter undertaken with difficulty, or never undertaken, that they might not be ruined or displaced by wicked men. For if this were made an easy matter to secular and wicked men, there would remain no one, or but the scantiest few; seeing that it ever has been and still is the case — and (which is yet worse) that too in growing measure — that the wicked persecute the good, and that the carnal are hostile to the spiritual. For this reason, then, as has been already said, they decreed that such should not be accused at all; or if that could not be avoided, that the accusing of such should be made a matter of great difficulty. And they determined also, as has been stated above, by what persons that function should not be assumed; and they resolved further, that bishops should not be cast out from their own proper seats and churches. But if in any way the matter of accusation should be taken in hand before their rightful seat and all their property are restored by those laws, they should by no means be accused or criminated by any one, and should not answer any one on such charges, unless they choose to do so of their own accord. But after they have been reinstated, as has been before noted, and have had all their effects restored to them by those laws, when their affairs are arranged and set in order, they should then have a long period allowed them for the disposing of their case; and thereafter, if need be, they should be regularly summoned, and so come to the suit; and if the matter seem just, they should answer the propositions of their accusers with the help of their brethren. For so long as their effects, or their churches and property, are held by their adversaries, or by any person, no manner of reason allows that any charge ought to be preferred against them. And no one is at liberty by any means to bring any charge against them, whether superior or inferior, so long as they are dispossessed of their churches, effects, or powers. In like manner also it was decreed, and we too confirm the same statutes and hereby decree, that if any one among the clergy proves an enemy or traducer of his bishops, and seeks to criminate them, or conspires against them, at once, before the consideration of judicial investigation, he should be removed from the clerical order, and given over to the court (curioe), to which he shall devote himself zealously all the days of his life, and shall remain infamous without any hope of restoration. And let no one ever presume to be at once accuser, and judge, or witness; for in every judicial investigation there must always be four persons present: that is, the judges elected, and the accusers, and the defenders, and the witnesses. In like manner we decree and ordain by apostolic authority, that the flock should not dare to bring a charge against their pastor, to whose care they had been consigned, unless he falls into error in the faith; for the deeds of superiors are not to be smitten with the sword of the mouth; neither can the disciple be above the master, as the voice of Truth saith, “The disciple is not above his master, nor the servant above his lord.” (Mat_10:24) And pride is hateful before God and men, and all iniquity is execrable. “The Lord hath destroyed the memory of the proud, and hath left the memory of the humble in mind. The seed of men shall be honoured, this seed that feareth God. But that seed shall be dishonoured that transgresseth the commandments of the Lord. Among brethren, he that is chief is honourable; and they that fear the Lord shall be in His eyes. My son, saith Solomon, preserve thy .soul in meekness, and give honour to him whom honour beseemeth.” (Ecclesiasticus 10:7, etc.) “Blame not any one before thou examinest him; and when thou hast examined him, reprove him justly. Answer not a word before thou hearest the cause; neither interrupt with talk in the midst of thy seniors.” (Ecclesiasticus 11:7,8) After the example of Ham the son of Noah, they are condemned who bring the faults of their fathers into public view, or presume to accuse or calumniate them; even as was the case with Ham, who did not cover the shame of his father Noah, but exhibited it for mockery. And in like manner those are justified by the example of Shem and Japhet, who reverently cover and seek not to display those matters in which they find their fathers to have erred. For if a bishop should happen to err from the faith, he should in the first place be corrected privately by those placed under him (a subditis suis). And if he show himself incorrigible (which may God forbid), then an accusation should be laid against him before his primates, or before the seat of the apostles. For his other actings, however, he is rather to be borne with by his flock and those put under him, than accused or made the subject of public detraction; because when any offence is committed in these matters by those put under them, His ordinance is withstood who set them before him, as the apostle says, “Whosoever resisteth the power, resisteth the ordinance of God.” (Rom_13:2) But he who fears Almighty God, agrees in no way to do anything contrary to the Gospel, or contrary to the apostles, or contrary to the prophets or the institutions of the holy fathers. The priests therefore are to be honoured, and not to be injured or reproached. Thus read we in Ecclesiasticus: “Fear the Lord with all thy soul, and reverence His priests. Love Him that made thee with all thy strength, and forsake not His ministers. Honour God with thy whole soul, and honour the priest, and cleanse thyself beforehand with the shoulders (propurga te cum brachiis). Give him his portion, as it is commanded thee, of the first-fruits; and purge thyself concerning negligence with a few things. Thou shalt offer the gift of thy shoulders, and the sacrifice of sanctification, and the first-fruits of the holy things to the Lord. And stretch thine hand unto the poor, that thine atonement and blessing may be perfected.” (Ecclesiasticus 7:29-32) We desire these things to become known not to you only, but through you to all the brethren, that we may abide in Christ of one accord and one mind, making no claim for ourselves through strife or vainglory, and being pleasers not of men, but of God our Saviour. To Him belongeth honour and glory, for ever and ever. Amen. 

 

The Third Epistle

To Bishop Hilary.

That Extraneous Judgments Should Be Rejected, and That the Accused Person Should Carry Out His Cause in His Own Locality; and That Every One Who Brings Forward a Charge Should Intimate in Writing His Ability to Prove it, and That If He Fails to Prove What He Alleges, He Should Bear the Penalty Which He Advanced.

Fabian, to my dearly beloved brother Bishop Hilary.

We ought to be mindful of the grace of God to us, who, in the compassion of His own regard, hath raised us for this reason to the summit of sacerdotal dignity, that by cleaving to His commandments, and by being set in a certain eminence as overseers of His priests, we may restrain things unlawful, and inculcate things that are to be followed. For we have heard that in those western parts in which you dwell, the craft of the devil rageth so violently against the people of Christ, and breaketh forth in delusions so manifold, that it oppresseth and troubleth not only the secular laity, but the priests of the Lord themselves also. Wherefore, involved as we are in deep grief, we cannot conceal what we ought severely to correct. Accordingly a sufficient remedy must be employed for such wounds, lest a hasty facility in the cure may prove of no service for the deadly disease of the head; and lest the trouble, by being too easily dealt with, may involve, through the defect of an illegitimate mode of cure, the hurt and the healers together in its evil.

 

I. Of Those Who Ought Not to Be Admitted to the Right of Accusation.

On this account, therefore, we decree and resolve, that those who are not of good conversation, or whose life is impeachable, or whose faith and life and liberty are unknown, should not have the power of accusing the priests of the Lord, lest vile persons should thus be admitted to the liberty of accusing them. In like manner, those who are involved in any matters of accusation, or who are under suspicion, should not have a voice in laying charges against their seniors; for the voice of the suspected and the inimical is wont to oppress the truth.

 

II. Of Extraneous Judgments.

Moreover, by a general ordinance, and without prejudice to the authority of the apostles in all things, we prohibit extraneous judgments, because it is not fit that he should be judged by strangers, who ought to have those of his own province and those elected by himself as his judges, unless an appeal has been made. Wherefore, if any one of the bishops is accused on precise charges, he ought to be heard by all the bishops who are in the province; for it is not right that an accused person should be heard elsewhere than in his own circuit. Again, if any one is of opinion that he has a judge adverse to him, he should claim the right of appeal; and an appellant ought to be injured by no kind of oppression or detention; but an appellant ought to have the liberty of righting his case, when wronged, by the remedy of appeal. There ought also to be liberty of appeal in criminal cases. And the right of appealing ought to be denied to no one whom judgment has destined for punishment.

 

III. Of the Arraigned.

A person arraigned ought to plead his cause before his judge; and an arraigned person may refuse to speak, if he choose so, before one who is not his own proper judge; and indulgence (induciœ) should be granted to the arraigned as often as they appeal.

 

IV. Of the Case of Any One Bringing Forward a Charge in Passion, or Failing to Prove His Allegations.

If, then, any one in passion brings a charge rashly against any one, mere abuse is not to be taken for an accusation. But a certain time being allowed for dealing with the matter, the person should profess his ability in writing to prove what he has alleged in passion; so that, if he should happen to think better of the things he uttered in passion, and decline to repeat or write them, the person may not be held as charged with the crime. Every one, therefore, who adduces a charge, ought to state in writing his ability to prove it. And, indeed, a cause should always be dealt with in the place where the charge is admitted; and the man who fails to substantiate his allegation, should himself bear the penalty which he advanced.

 

V. On the Question of an Accused Bishop Appealing to the Seat of the Apostles.

It is determined, moreover, that, in the case of an accused bishop appealing to the seat of the apostles, that should be held to be a settlement which is the decision of the pontiff of that same seat. On all occasions, however, in cases concerning priests, let this form be maintained, that no one be bound by a decision pronounced by another than his own proper judge. It is the duty also of all the faithful to be ready to help the oppressed and the miserable in their distress, in order that by the manifestation of another manner of recompense (vindictœ) they may be able to keep the recompense (vengeance) of God from themselves. For he offers (libat) things prosperous to the Lord who keeps off things adverse from the afflicted. Whence it is written, “A brother Riding a brother shall be exalted.” (Pro_18:19) For the Church of God ought to be without spot or wrinkle, and therefore it ought not to be trodden and defiled by certain persons; for it is written, “My dove, my undefiled, is but one.” (Son_6:9) Hence, again, the Lord says to Moses, “There is a place with me (penes me), and thou shalt stand upon a rock.” (Exo_33:21) What place is there that belongs not to the Lord, seeing that all things consist in Him by whom they were created? There is a place, however, with God — to wit, the unity of the holy Church — in which there is a standing upon a rock, while the perfection of the confession (confessionis soliditas) is held in lowliness. We admonish thee, our brother, and all our brethren who are rulers in the Church of Christ, which He hath purchased with His blood, to keep back, by whatever checks ye possess, all men from that abyss into which some brethren are slipping, in reviling the Lord’s pastors, and persecuting them both by word and deed; and we counsel you not to suffer them to be wounded with the hook of passion: for it is written, “For the wrath of man worketh not the righteousness of God.” (Jam_1:20) Hence it is said again, “Let every man be swift to hear, but slow to speak, and slow to wrath.” (Jam_1:19) Now I doubt not that with God’s help you observe all these things; but as an occasion for counsel has arisen, I also secretly attach my word to your good desires and deeds, so that what you are doing of yourselves and independently of admonition you may do presently not by yourselves alone, now that the counsellor himself is added to you. Wherefore, brethren, it becomes you and all the faithful to love each other, and not to calumniate or accuse one another: for it is written, “Love thy neighbour, and be faithful unto him. But if thou bewrayest his secrets, thou shalt follow no more after him. For as a man who destroyeth his friend, so is he that loseth the love of his neighbour. And as one that letteth a bird go out of his hand, so art thou who hast let thy neighbour go, and shalt not get him again. Follow after him no more, for he is far off. For he is as a roe escaped out of the snare, since his soul is wounded. Further thou wilt not be able to bind him up, and after reviling there may be reconcilement; but to betray the secrets of a friend is the despair of an unhappy mind. He that winketh with the eye worketh evil, and every one will cast him off. When thou art present, he will speak sweetly, and will admire thy words. But at last he will writhe his mouth, and slander thy sayings. I have hated many things, but nothing like him; and the Lord will hate him. Whoso casteth a stone on high, it will fall upon his own head; and a deceitful stroke shall make wounds in the deceiver. Whoso diggeth a pit shall fall therein; and he that placeth a stone in his neighbour’s way shall stumble thereon; and he that setteth a trap for another shall perish in it. He that worketh mischief, it shall fall upon him; and he shall not know whence it cometh on him. Mockery and reproach are from the proud; and vengeance, as a lion, shall lie in wait for them. They that rejoice at the fall of the righteous shall be taken in the snare; and anguish shall consume them before they die. Wrath and fury are both abominations, and the sinful man shall have them both.” (Ecclesiasticus 27:17-30) “He that desireth to be avenged shall find vengeance from the Lord, and He will surely keep his sins in remembrance. Forgive thy neighbour the hurt that he hath done thee; so shall thy sins also be forgiven thee when thou prayest. One man beareth hatred against another, and doth he seek pardon from the Lord? He showeth no mercy to a man which is like himself, and doth he ask forgiveness of his own sins from the Most High? He, though he is but flesh, nourishes hatred; and does he implore mercy from God? Who will entreat for pardon of his sins? Remember thy end, and let enmity cease. For corruption and death impend on His commandments. Remember the fear of God, and bear no malice to thy neighbour. Remember the covenant of the Highest, and wink at the ignorance of thy neighbour. Abstain from strife, and thou shalt diminish thy sins. For a furious man will kindle strife, and a sinful man will disquiet friends, and will make debate among them that be at peace. For according to the trees of the wood, so will the fire burn; and according as a man’s strength is, so will his wrath be; and according to his riches, his anger will rise. An hasty contention will kindle a fire; and an hasty fighting will shed blood; and a tale-bearing (testificans) tongue will cause death. If thou blow the spark, it shall burn like a fire; and if thou spit upon it, it shall be quenched; and both these come out of thy mouth. The whisperer and double-tongued is cursed; for he has destroyed many that were at peace. A backbiting (tertia) tongue hath disquieted many, and driven them from nation to nation. Strong cities of the rich hath it pulled down, and overthrown the houses of great men. It has destroyed the strength of peoples, and has scattered strong nations. A backbiting tongue hath east out virtuous women (viratas, spirited), and deprived them of their labours. Whoso hearkeneth unto it shall never find rest, and shall never have a friend on whom he may repose. The stroke of the whip maketh marks; but the stroke of the tongue will break the bones. Many have fallen by the edge of the sword, but not so many as have fallen by the tongue. Well is he that is defended from the evil tongue, and hath not passed through the venom thereof; who hath not drawn the yoke thereof, nor hath been bound in her bands. For the yoke thereof is a yoke of iron, and the bands thereof are bands of brass. The death thereof is an evil death, and the grave were better than it. Its endurance shall not abide, but it shall possess the ways of the unrighteous. In its flame it shall not burn the righteous. Such as forsake the Lord shall fall into it; and it shall burn in them, and not be quenched; and it shall be sent upon them as a lion, and devour them as a leopard. Hedge thine ears (soepi aures) about with thorns, and refuse to listen to the evil tongue, and make a door for thy mouth and bars for thine ears. Smelt (confla) thy gold and thy silver, and make a balance for thy words, and a right bridle for thy mouth. And beware lest thou slide perchance in thy tongue, and fall in the sight of thine enemies that be in wait for thee, and thy fall be irremediable unto death.” (Ecclesiasticus 28) Let all beware of these things, and “keep thy tongue from evil, and thy lips from speaking guile.” (Psa_34:13) “Finally, dearly beloved, be strong in the Lord, and in the power of His might. Put on the armour of God, that ye may be able to stand against the wiles of the devil; for we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places (coelestibus). Wherefore take unto you the armour of God, that ye may be able to withstand in the evil day, and to stand perfect in all (omnibus perfecti). Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace; in all (in omnibus) taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” (Eph_6:10-17) It is our wish, brother, that those things which we have written to you should be made known generally to all, in order that things which touch the others should be made known to all. May Almighty God protect you, brother, and all our brethren everywhere situate, even to the end, — even He who has thought good to redeem the whole world, our Lord Jesus Christ, who is blessed for ever. Amen. — Given on the 16th day of October, in the consulship of the most illustrious Africanus and Decius.

 

Note by the American Editor.

It should be borne in mind by the reader that the holy martyr Fabian must not be less esteemed because this forgery was put upon him long after his decease. The forger puts many good thing into his work, to make it accord with the character to which he attributes good and bad together. So with all the Decretals: they are made specious by piety and texts of Scripture. 

 

 

FOOTNOTES

 

1 Fabian was bishop of Rome from 236 to 250 a.d. The letters ascribed to him are rejected by all as spurious.

2 Clementines: Epistle of Clement to James, xviii.

3 In the year 236.

4 The unguent of oil and balsam in the so-called sacrament of confirmation. [See Introductory Notice.]



The Decretals (Cont.)The Epistles of Pope Fabian

The Epistles of Pope Fabian.1

The First Epistle.

To All the Ministers of the Church Catholic.

Of Those Who Ought Not to Be Admitted to Clear Themselves, and of the Duty of Having No Fellowship with the Excommunicated.

To the dearly-beloved brethren in the ministry of the Church Catholic in all regions, Fabian sends greeting in the Lord.

By the divine precepts and the apostolic institutes, we are admonished to watch in behoof of the position of all the churches with unwearied interest. Whence it follows that you ought to know what is being done in things sacred in the church of Rome, in order that, by following her example, ye may be found to be true children of her who is called your mother. Accordingly, as we have received the institution from our fathers, we maintain seven deacons in the city of Rome distributed over seven districts of the state, who attend to the services enjoined on them week by week, and on the Lord’s days and the solemn festivals, in concert with the subdeacons, and acolytes, and servants of the succeeding orders, and hold themselves in readiness every hour for religious duty, and for the discharge of all that is enjoined upon them. In like manner ought ye also to do throughout your different cities, as may be convenient, that religious duty may be discharged zealously and regularly, without any delay or negligence. Furthermore, we have ordained in like manner seven subdeacons who shall stand by (imminerent) the seven notaries, and bring into one full and accurate account the histories of the martyrs, and lay them before us for our examination. And this, too, we urge you all to do, so that no doubt or questioning of these things may arise in later times; “for whatsoever things were written, were written for our learning.” (Rom_15:4) And whatsoever things are written in truth in our times, are directed to the learning of future times. And therefore we enjoin these duties to be put in charge of the most faithful, that nothing false may be found in them, from which an offence (which may God forbid) may arise to the faithful. For this reason also we beg it of your love in paternal benignity, that the holy Church may now find the good-will of your love in all things, and obtain the comforts of your favour whenever there is necessity. And as the goodness of your zeal affords us the assurance that we ought to distrust it in nothing, but rather commit these things in all confidence to you as to wise sons of our church; so, small importance being attached to opportune occasions, your virtue ought to exert itself the more strenuously in labours, and keep off reproaches by all possible means, and with all zeal. We exhort you also, according to the word of the apostle, to be “stedfast and immoveable, always abounding in the work of the Lord; forasmuch as ye know that your labour is not vain in the Lord.” (1Co_15:58) And in another place: “Watch ye, and pray, and stand fast in the faith. Quit you like men, and be strong. Let all things be done with charity.” (1Co_16:13, 1Co_16:14) Furthermore, we desire you to know this, that in our times, as our sins embarrassed us, and that ancient enemy who always goeth about like a roaring lion, seeking whom he may devour, (1Pe_5:8) instigated him, Novatus came up out of Africa, and separated Novatianus and certain other confessors of Christ from the Church of Christ, and persuaded them into the acceptance of evil doctrine. From such persons, brethren, keep yourselves aloof, and beware of all who hold a faith and doctrine different from that which the apostles and their successors have held and taught, lest (which may God forbid) going after him ye fall into the toils of Satan, and be bound with his fetters. Wherefore with most earnest prayers we beg it of your brotherly love, that ye may deem it fit to remember our insignificance in your holy prayers, beseeching and entreating the Lord of heaven that we, as well as our holy mother the Church of Christ, redeemed with His precious blood, may be delivered from the toils of Satan, who lieth in wait for us; and from troublesome and wicked men, and that the Word of God may have free course and be glorified, and that the evil doctrine of them, and of all who teach things contrary to the truth, may be overthrown and perish. We beseech you also to be zealous in praying in your pious supplications, that our God and Lord Jesus Christ, who will have all men to be saved, and no one to perish, (1Ti_2:4) may, by His vast omnipotence, cause their hearts to turn again to sound doctrine and to the Catholic faith, in order that they may be recovered from the toils of the devil who are held captive by him, and be united with the children of our mother the Church. Be mindful also of your brethren, and have pity upon them, and labour for them by all means in your power, that they be not lost, but be saved unto the Lord by your prayers, and other efforts of your goodness. So act therefore in these matters that ye may approve yourselves as obedient and faithful children of the holy Church of God, and that ye may obtain the recompense of reward. These men, and all else who do not teach the true doctrine, and hold not the true faith, cannot act as accusers of any true believer, because they are branded with infamy, and are cut off from the bosom of our holy mother the Church by the sword of the apostles, until their return to correct conversation and belief. Hence by apostolic authority, and in agreement with all the sons of the same apostolic and universal Church, we resolve that all who come under suspicion with respect to the Catholic faith cannot be admitted as accusers of those who hold the true creed; for suspicions are always to be set aside. Rightly therefore are charges which are preferred by those who are objects of suspicion in the matter of the true faith, rejected. Neither are they at all to be credited who are unacquainted with the faith of the Trinity. In like manner we set aside and withdraw from all part in the accusing of the faithful, all those whom the decrees of the holy fathers in times past and times future alike anathematize. Accordingly, the believing ought always to be kept distinct from the unbelieving, and the righteous from the unrighteous; since the unbelieving and evil-minded, by every means in their power, are always troubling the believing, and striving to undo them; and consequently they are not to be received, but rejected and kept entirely at a distance, lest they may undo or defame the believing. For this reason, dearly beloved, beware of the pit of such persons, into which we know many have fallen. Beware of the snares (or darts) of such persons, and of the efforts of the ancient enemy, by which we have seen even those closely connected with us fall wounded before us. Watch the nooses of the liers in wait, by which they are wont to strangle associates and comrades. Follow not such, but keep them far off from you. Be ye, according to the voice of Truth, wise as serpents and harmless as doves. (Mat_10:16) See to it that ye neither run nor labour in vain; but, sustained by each other’s prayers and supplications, strive ye to do the will of God; and from those persons whom I have mentioned, if they show themselves incorrigible, keep yourselves separate in all things. In like manner keep yourselves separate from all those of whom the apostle makes mention when he says, “with such persons, no, not to eat;” (1Co_5:11) since these latter, as well as the former, are to be rejected, and are not to be admitted before they have given satisfaction to the Church. For those with whom it is not lawful to eat are manifestly separated from all intercourse with the rest of the brethren until such satisfaction is given. Wherefore they ought not and cannot be admitted to the preferring of charges against the faithful, but they ought to be debarred from their society until the satisfaction already mentioned is given, lest these too should be made like them, or underlie their excommunication; for to this effect have the apostles decreed, saying, With the excommunicated no fellowship is to be held. And if any one, setting aside the rules wittingly, sings with the excommunicated in his house, or speaks or prays in company with them, that man is to be deprived of the privilege of communion. Such persons, therefore, are in all things to be guarded against, and are not to be received, because, according to the apostle, not only those who commit such things are condemned, but also those who consent with those who do them. (Rom_1:32) Whence also the blessed chief of the apostles, Peter, addressing the people at the ordination of Clement, says this among other things:2 If this Clement is hostile to any one on account of his deeds, wait not ye for his saying directly to you, Be not on terms of friendship with this man. But mark ye carefully his will as ye ought, and second it without need of direct injunction; and separate yourselves from that man to whom ye perceive him to be inimical, and speak not with those with whom he speaks not, in order that every one who may be in fault, as he desires to possess the friendship of all of you, may be zealous in effecting a reconciliation all the more quickly with him who presides over all, so that be may return to spiritual well-being (redeat et salutem) hereby, when he begins to yield obedience to the charges of the president. If, however, any one is not friendly, and speaks with those with whom he (his chief) speaks not, such an one belongs to those who seek to exterminate the Church of God; and though he seems to be with you in body, he is against you in mind and heart. And such an one is a much more dangerous enemy than those who are without, and who are openly hostile. For this man under the guise of friendship acts the part of an enemy, and scatters and ruins the church. And therefore, dearly beloved, in these apostolic institutes we warn and teach you, that your charity, being instructed therein (effecta certior), may hereafter study to act with greater care and prudence, so that perverse and unbelieving men may not have the power of injuring the faithful and well-disposed; for the hope of such, and of all the ungodly, is like dust that is blown away with the wind; and like a thin froth that is driven away with the storm; and like as the smoke which is dispersed here and there with a tempest, and as the remembrance of a guest of a single day that passeth away. (Wisdom of Solomon 5:14) With the utmost care, dearly beloved, are such persons to be guarded against, and avoided, and rejected, if they show themselves injurious. For the laws of the world, no less than those of the Church, do not admit: the injurious, but reject them. Whence it is written, “The mouth of the wicked devoureth iniquity.” (Pro_19:28) And the Lord, speaking by the prophet, saith, “With the holy thou wilt show thyself holy; and with the froward thou wilt show thyself froward; and with the excellent thou wilt show thyself excellent (electus); and with the innocent man thou wilt show thyself innocent.” (Psa_18:25,Psa_18:26) And the apostle says, “Evil communications corrupt good manners.” (1Co_15:33) Wherefore, as has already been indicated, the wicked are always to be avoided and shunned, and the good and rightly-disposed are to be stedfastly followed, in order that, as far as possible, we may avoid the peril of sloth. And lest this pest may be spread abroad more widely, let us cut it off from us with all possible severity; for the temerity of presumption does not intervene where there is the diligence of piety. Let every one of you, sustained by this apostolic representation, act according to his strength, and study in brotherly love and in godly piety to keep his own manners correct, and to help each other, and to abide in charity, and to keep himself in the will of God unceasingly, in order that we may praise the Lord together, and give Him thanks always without wearying. Fare ye well in the Lord, dearly beloved, and with the Lord’s help strive to fulfil to the best of your ability the things before mentioned. — Given on the first day of July, in the consulship of the most illustrious Maximinus (or, Maximus) and Africanus.3

 

The Second Epistle.

To All the Bishops of the East.

That the Chrism4 Should Be Renewed with Consecration Every Year, and That the Old Supply Should Be Set Aside to Be Burnt in the Churches; Also Concerning the Accusing of Priests, and on the Duty of the Sheep Not to Dare to Blame Their Shepherd Unless He Errs in the Faith.

Fabian, bishop of the city of Rome, to all the bishops of the East, and to the whole body of the faithful, greeting in the Lord.

Your love for the seat of the apostles requires counsels which we neither can nor ought to deny you. It is clear, moreover, that our predecessors did this for the bishops of many districts; and brotherly charity and the debt of obedience impose the duty of so doing also upon us who, by the bountiful goodness of God, are placed in the same seat. Care, therefore, is to be had by your solicitude, that neither remissness may avail to neglect, nor presumption be able to disturb, those things which have been ordained by the apostles and their successors, and established under the inspiration of the Holy Spirit. But as it was proper that that should be defined which the use of right order required, so what has been so defined ought not to be violated.

 

I. That New Chrism Should Be Made Every Year, and the Old Be Burnt.

Now, among other matters, in your letter we find it stated that certain bishops of your district adopt a different practice from yours and ours, and do not prepare the chrism at the Lord’s supper every year, but keep it in use for two or three, making such a supply of the holy chrism once for all. For they say, as we find in the letter referred to, that balsam cannot be got every year; and besides that, even though it were got, there would be no necessity for preparing chrism every year, but that, so long as the one preparation of chrism is sufficiently large, they have no need to make another. They are in error, however, who think so; and in making such statements they speak like madmen rather than men in their right senses. For on that day the Lord Jesus, after supping with His disciples, and washing their feet, according to the tradition which our predecessors received from the holy apostles and left to us, taught them to prepare the chrism. That washing of their feet signifies our baptism, as it is completed and confirmed by the unction of the holy chrism. For as the solemn observance of that day is to be kept every year, so the preparing of that holy chrism is to be attended to every year, and it is to be renewed from year to year and given to the faithful. For the material of this new sacrament is to be made anew every year, and on the day already named; and the old supply is to be burned in the holy churches. These things we have received from the holy apostles and their successors, and we commit them to your keeping. The holy church of Rome and that of Antioch have been guardians of these things from the times of the apostles: these things also the churches of Jerusalem and Ephesus maintain. Presiding over these churches, the apostles taught these things, and ordained that the old chrism should be burnt, and permitted them to use it no longer than one year, and commanded them thereafter to use the new, and not the old material. If any one, therefore, ventures to go against these things, let him understand that the door of indulgence is barred against him on your part and on that of all right- minded men: for the perverse doctrine of most depraved minds, while it uses the reins too indulgently, slips into the sin of presumption; and it can by no means be cast out, unless it is cleared of all support and correction on the part of the intelligent. And those usages which the holy Church throughout the whole world uniformly observes with respect to the divine mysteries, and towards the subjects of baptism, are not to be regarded with indifferent concern, lest we make way for purposeless efforts and superstitions. We ought not, therefore, to bring over the untaught minds of the faithful to such practices as we have named, because they should be instructed rather than played upon. For good deeds make for our happiness, and evil deeds prick us with the stings of sorrow. But here, however we are situated, we are among the hands of robbers and the teeth of raging wolves, and the contumacious are put in the place of the true sheep. And it is by the barking of the dogs and the staff of the shepherd that the fury of the wolves is checked. Those wounds, moreover, which cannot be healed by remedies, must be cut out with the knife. Neither can we keep silence, for, in seeking here to call back some from things unlawful, we ate impelled by the instinct of our office, having been set on the watch-towers by the Lord with this object, that we should prove the diligence of our watchfulness by checking things that should be prohibited, and deciding for things that should be observed.

 

II. Of the Right of Bishops Not to Be Accused or Hurt by Detraction.

You desired also to consult us, as we find in the above-mentioned letter of yours, on the subject of the accusing of priest, — a thing which, as we learn also from the same epistle, is exceedingly frequent among you. You have intimated, besides, that very many notice that not a few in places of ecclesiastical dignity do not live in a manner conformable to the discourses and sacraments with which the people are served by their means. O miserable men, who in looking at these forget Christ, who long since indeed told us how that the law of God should be obeyed, rather than that those should be looked to for imitation who do not the things which they say; and bearing with the traitor himself even to the end, He sent him also along with the rest to preach the Gospel. For the apostles had no such custom, neither did they teach that it was one fit to be had. And to like effect their successors also, foreseeing by the Spirit of God things to come, have determined largely on such subject. Besides, as you read in the Acts of the Apostles, “There was at that time among them that believed one heart and one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things common.” (Act_4:32) For there was no laying of accusations against each other among them, except what was friendly; neither ought there ever to be such among their followers or among believers: for the Lord says, “Do not that to another which thou wouldst not have done to thyself.” (Mat_7:12; Luk_4:1-44) And He says also, “Thou shalt love thy neighbour as thyself;” (Mat_22:39; Mar_12:31) and,” Love worketh no ill to his neighbour.” (Rom_13:10) In accordance herewith, the apostles themselves and their successors decreed of old time that those persons should not be admitted to lay accusations who were under suspicion, or who but yesterday, or the day before, or a little time ago, were at enmity, as they come thus under suspicion, Or who are not of good conversation, or whose life is reprehensible, or who are doubtful in the matter of the true faith. In like manner is it decided to be with those whose faith and life and liberty are unknown, or who are marked with the stains of infamy, or entangled in the snares of offences. Again, those have neither the right nor the power to accuse the priests or the clergy, who are incapable themselves of being made priests legitimately, and are not of their order; for just as the, priests and the other members of the clerical order are debarred from laying accusations against the secular laity, so these latter, too, should be debarred and excluded from the right of bringing charges against the former. And as the former should not be admired by the latter, so the latter should not be; admired by the former: for as the conversation of the priests of the Lord ought to be something separate from the conversation of these others, so should they be separate from them also in the matter of litigation; “for the servant of the Lord ought not to strive.” (2Ti_2:24) To the utmost of your power, dearly beloved brethren, do ye prohibit such accusations, and all unrighteous and injurious emulations, because contention is to be avoided by all means. “For a just man will fall seven times in a day, and will rise again; but the wicked shall fall into mischief. Rejoice not when thine enemy falleth,” saith Solomon, “and let not thine heart be glad when he stumbleth; lest the Lord see it, and it displease Him, and He turn away His wrath from him. Fret not thyself because of evil-doers, neither be thou envious at the wicked: for the evil have not the hope of the future, and the candle of the wicked shall be put out. Envy not evil men neither be thou desirous to be with them; for their mind meditates rapine, and their lips speak deceits.” (Pro_24:17, etc.) Dearly beloved, beware of these things. Ponder these things, and minister comfort to the brethren in all things; for, as the Truth says in His own person, “By this shall all men know that ye are my disciples, if ye have love one to another.” (Joh_13:35) For if in things secular each man’s right and his proper position are kept for him, how much more ought there to be no confusion induced in matters of ecclesiastical order! And this is a right which will be duly observed if no deference is paid to mere power, but all to equity. Whence it is an established duty, that the bishops of each several district should exercise a watchful care over all those who live under their rule, and in the fear of God should dispose of all cases in which they are concerned, and of all matters in which they are interested. It is therefore extremely inequitable that any bishops should neglect their own cases, and mix themselves up with those of others. But those whose part it is to ordain such persons to the priesthood, and by whom they have been already ordained, ought to order the life and judgment of such by the exercise of a competent and regular administration; for, as the law says, “Cursed is every one that removeth his neighbour’s landmarks. And all the people said Amen.” (Deu_27:17) To this therefore, brethren, has God foreordained you, and all who hold the highest office of the priesthood, that ye should put all injustice out of the way, and cut off presumption, and help those who labour in the priesthood, and give no occasion for their reproach and trouble, but bring assistance to him who endures calumny and reproach, and cut off him who works calumny and reproach, and act for the help of the Lord in His priests. The Lord, moreover, has chosen the priests for Himself, that they should sacrifice to Him, and offer oblations to their Lord. He commanded the Levites also to be under them in their ministries. Whence He speaks to Moses in these terms: “And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary.” (Num_3:32) For of these the Lord spake to Moses in this wise: “Take the Levites instead of the first-horn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the Lord.” (Num_3:45) If the Lord willed the Levites to be His own, how much more has He taken the priests for Himself! And of these He says: “If any stranger cometh nigh, he shall be put to death.” (Num_1:51) All objects, moreover, that are the Lord’s are to be handled carefully, and are not lightly to be injured; for even among men, those are reckoned faithful who attend to the interests of their masters rightly, and deal with them faithfully, and rightly observe the commands of their masters, and transgress them not.

And those, on the other hand, are reputed unfaithful who deal with the interests of their masters carelessly and negligently, and despise their commands, and do not observe them as they ought. Accordingly we have set these matters before you, in order that those who now know it not may know this; viz., that the priests, too, whom the Lord has taken to Himself from among all men, and has willed to be His own, are not to be dealt with lightly, nor injured, nor rashly accused or reprehended, save by their masters, seeing that the Lord has chosen to reserve their causes to Himself, and ministers vengeance according to His own judgment. For in these and other precepts of the Lord the faithful are distinguished, and the unfaithful at the same time disapproved. For these are rather to be borne with by the faithful than made subjects of reproach (exprobrandi); just as there is chaff with the wheat even to the last winnowing, and as there are bad fish with good even on to their separation, which is yet to be on the shore, — that is to say, at the end of the world. By no means, then, can that man be condemned by a human examination, whom God has reserved for His own judgment, that the purpose of God, according to which He has decreed to save what had perished, may be unalterable. And consequently, as His will suffers no change, let no man presume on matters which are not conceded to him. And herein is the meaning of that word which the apostle speaks: “Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?” (1Co_6:7) To this, too, our Lord’s word may refer: “And if any man will take away thy coat, and sue thee at the law, let him have thy cloak also.” (Mat_5:40) And in another place: “Of him that taketh away thy goods, ask them not again.” (Luk_6:30) Moreover, there are certain things which might be thought most trivial were they not shown in the Scriptures to be of more serious import. Who would ever consider the man who says to his brother “Thou fool” worthy of hell-fire, were it not that the Truth Himself told us so? (Mat_5:22) Those, furthermore, who commit those sins whereof the apostle says, “They who do such things shall not inherit the kingdom of God,” (Gal_5:21) are by all means to be guarded against, and are to be compelled to seek amendment if they do not choose it voluntarily, because they are marked with the stains of infamy, and go down into the pit, unless assistance is brought them by sacerdotal authority. Those also are to be dealt with in like manner of whom he says, “With such persons, no, not to eat;” (1Co_5:11) because such persons are branded with infamy until they are restored by sacerdotal authority, and reinstated in the bosom of our holy mother the Church; since those who are outside us cannot communicate with us. And it is manifest that these are outside us, and ought to be separated from us, with whom it is not lawful for us to eat or to take food. In like manner also, all persons who underlie the charge of any manner of turpitude and dishonour, are rendered infamous; and all who arm themselves against fathers are rendered infamous. “Sand, and salt, and a mass of iron, is easier to bear than a man without understanding, and foolish and impious.” (Ecclesiasticus 22:15) “He that wanteth understanding thinks upon vain things; and a foolish and erring man imagineth follies.” (Ecclesiasticus 16:23) For their suspicion has overthrown many, and their opinion hath held them in vanity. “A stubborn heart shall fare evil at the last; and he that loveth danger shall perish therein. A heart that entereth two ways shall not have rest; and the evil heart in them shall be made to stumble. A wicked heart shall be laden with sorrows; and the sinner shall heap sin upon sin.” (Ecclesiasticus 3:24, etc.) The holy apostles and their successors, having such things in mind, and foreseeing, as being filled with the Holy Spirit, the course of wicked men, and having regard to the simple, determined that the accusing of priests should be a matter undertaken with difficulty, or never undertaken, that they might not be ruined or displaced by wicked men. For if this were made an easy matter to secular and wicked men, there would remain no one, or but the scantiest few; seeing that it ever has been and still is the case — and (which is yet worse) that too in growing measure — that the wicked persecute the good, and that the carnal are hostile to the spiritual. For this reason, then, as has been already said, they decreed that such should not be accused at all; or if that could not be avoided, that the accusing of such should be made a matter of great difficulty. And they determined also, as has been stated above, by what persons that function should not be assumed; and they resolved further, that bishops should not be cast out from their own proper seats and churches. But if in any way the matter of accusation should be taken in hand before their rightful seat and all their property are restored by those laws, they should by no means be accused or criminated by any one, and should not answer any one on such charges, unless they choose to do so of their own accord. But after they have been reinstated, as has been before noted, and have had all their effects restored to them by those laws, when their affairs are arranged and set in order, they should then have a long period allowed them for the disposing of their case; and thereafter, if need be, they should be regularly summoned, and so come to the suit; and if the matter seem just, they should answer the propositions of their accusers with the help of their brethren. For so long as their effects, or their churches and property, are held by their adversaries, or by any person, no manner of reason allows that any charge ought to be preferred against them. And no one is at liberty by any means to bring any charge against them, whether superior or inferior, so long as they are dispossessed of their churches, effects, or powers. In like manner also it was decreed, and we too confirm the same statutes and hereby decree, that if any one among the clergy proves an enemy or traducer of his bishops, and seeks to criminate them, or conspires against them, at once, before the consideration of judicial investigation, he should be removed from the clerical order, and given over to the court (curioe), to which he shall devote himself zealously all the days of his life, and shall remain infamous without any hope of restoration. And let no one ever presume to be at once accuser, and judge, or witness; for in every judicial investigation there must always be four persons present: that is, the judges elected, and the accusers, and the defenders, and the witnesses. In like manner we decree and ordain by apostolic authority, that the flock should not dare to bring a charge against their pastor, to whose care they had been consigned, unless he falls into error in the faith; for the deeds of superiors are not to be smitten with the sword of the mouth; neither can the disciple be above the master, as the voice of Truth saith, “The disciple is not above his master, nor the servant above his lord.” (Mat_10:24) And pride is hateful before God and men, and all iniquity is execrable. “The Lord hath destroyed the memory of the proud, and hath left the memory of the humble in mind. The seed of men shall be honoured, this seed that feareth God. But that seed shall be dishonoured that transgresseth the commandments of the Lord. Among brethren, he that is chief is honourable; and they that fear the Lord shall be in His eyes. My son, saith Solomon, preserve thy .soul in meekness, and give honour to him whom honour beseemeth.” (Ecclesiasticus 10:7, etc.) “Blame not any one before thou examinest him; and when thou hast examined him, reprove him justly. Answer not a word before thou hearest the cause; neither interrupt with talk in the midst of thy seniors.” (Ecclesiasticus 11:7,8) After the example of Ham the son of Noah, they are condemned who bring the faults of their fathers into public view, or presume to accuse or calumniate them; even as was the case with Ham, who did not cover the shame of his father Noah, but exhibited it for mockery. And in like manner those are justified by the example of Shem and Japhet, who reverently cover and seek not to display those matters in which they find their fathers to have erred. For if a bishop should happen to err from the faith, he should in the first place be corrected privately by those placed under him (a subditis suis). And if he show himself incorrigible (which may God forbid), then an accusation should be laid against him before his primates, or before the seat of the apostles. For his other actings, however, he is rather to be borne with by his flock and those put under him, than accused or made the subject of public detraction; because when any offence is committed in these matters by those put under them, His ordinance is withstood who set them before him, as the apostle says, “Whosoever resisteth the power, resisteth the ordinance of God.” (Rom_13:2) But he who fears Almighty God, agrees in no way to do anything contrary to the Gospel, or contrary to the apostles, or contrary to the prophets or the institutions of the holy fathers. The priests therefore are to be honoured, and not to be injured or reproached. Thus read we in Ecclesiasticus: “Fear the Lord with all thy soul, and reverence His priests. Love Him that made thee with all thy strength, and forsake not His ministers. Honour God with thy whole soul, and honour the priest, and cleanse thyself beforehand with the shoulders (propurga te cum brachiis). Give him his portion, as it is commanded thee, of the first-fruits; and purge thyself concerning negligence with a few things. Thou shalt offer the gift of thy shoulders, and the sacrifice of sanctification, and the first-fruits of the holy things to the Lord. And stretch thine hand unto the poor, that thine atonement and blessing may be perfected.” (Ecclesiasticus 7:29-32) We desire these things to become known not to you only, but through you to all the brethren, that we may abide in Christ of one accord and one mind, making no claim for ourselves through strife or vainglory, and being pleasers not of men, but of God our Saviour. To Him belongeth honour and glory, for ever and ever. Amen. 

 

The Third Epistle

To Bishop Hilary.

That Extraneous Judgments Should Be Rejected, and That the Accused Person Should Carry Out His Cause in His Own Locality; and That Every One Who Brings Forward a Charge Should Intimate in Writing His Ability to Prove it, and That If He Fails to Prove What He Alleges, He Should Bear the Penalty Which He Advanced.

Fabian, to my dearly beloved brother Bishop Hilary.

We ought to be mindful of the grace of God to us, who, in the compassion of His own regard, hath raised us for this reason to the summit of sacerdotal dignity, that by cleaving to His commandments, and by being set in a certain eminence as overseers of His priests, we may restrain things unlawful, and inculcate things that are to be followed. For we have heard that in those western parts in which you dwell, the craft of the devil rageth so violently against the people of Christ, and breaketh forth in delusions so manifold, that it oppresseth and troubleth not only the secular laity, but the priests of the Lord themselves also. Wherefore, involved as we are in deep grief, we cannot conceal what we ought severely to correct. Accordingly a sufficient remedy must be employed for such wounds, lest a hasty facility in the cure may prove of no service for the deadly disease of the head; and lest the trouble, by being too easily dealt with, may involve, through the defect of an illegitimate mode of cure, the hurt and the healers together in its evil.

 

I. Of Those Who Ought Not to Be Admitted to the Right of Accusation.

On this account, therefore, we decree and resolve, that those who are not of good conversation, or whose life is impeachable, or whose faith and life and liberty are unknown, should not have the power of accusing the priests of the Lord, lest vile persons should thus be admitted to the liberty of accusing them. In like manner, those who are involved in any matters of accusation, or who are under suspicion, should not have a voice in laying charges against their seniors; for the voice of the suspected and the inimical is wont to oppress the truth.

 

II. Of Extraneous Judgments.

Moreover, by a general ordinance, and without prejudice to the authority of the apostles in all things, we prohibit extraneous judgments, because it is not fit that he should be judged by strangers, who ought to have those of his own province and those elected by himself as his judges, unless an appeal has been made. Wherefore, if any one of the bishops is accused on precise charges, he ought to be heard by all the bishops who are in the province; for it is not right that an accused person should be heard elsewhere than in his own circuit. Again, if any one is of opinion that he has a judge adverse to him, he should claim the right of appeal; and an appellant ought to be injured by no kind of oppression or detention; but an appellant ought to have the liberty of righting his case, when wronged, by the remedy of appeal. There ought also to be liberty of appeal in criminal cases. And the right of appealing ought to be denied to no one whom judgment has destined for punishment.

 

III. Of the Arraigned.

A person arraigned ought to plead his cause before his judge; and an arraigned person may refuse to speak, if he choose so, before one who is not his own proper judge; and indulgence (induciœ) should be granted to the arraigned as often as they appeal.

 

IV. Of the Case of Any One Bringing Forward a Charge in Passion, or Failing to Prove His Allegations.

If, then, any one in passion brings a charge rashly against any one, mere abuse is not to be taken for an accusation. But a certain time being allowed for dealing with the matter, the person should profess his ability in writing to prove what he has alleged in passion; so that, if he should happen to think better of the things he uttered in passion, and decline to repeat or write them, the person may not be held as charged with the crime. Every one, therefore, who adduces a charge, ought to state in writing his ability to prove it. And, indeed, a cause should always be dealt with in the place where the charge is admitted; and the man who fails to substantiate his allegation, should himself bear the penalty which he advanced.

 

V. On the Question of an Accused Bishop Appealing to the Seat of the Apostles.

It is determined, moreover, that, in the case of an accused bishop appealing to the seat of the apostles, that should be held to be a settlement which is the decision of the pontiff of that same seat. On all occasions, however, in cases concerning priests, let this form be maintained, that no one be bound by a decision pronounced by another than his own proper judge. It is the duty also of all the faithful to be ready to help the oppressed and the miserable in their distress, in order that by the manifestation of another manner of recompense (vindictœ) they may be able to keep the recompense (vengeance) of God from themselves. For he offers (libat) things prosperous to the Lord who keeps off things adverse from the afflicted. Whence it is written, “A brother Riding a brother shall be exalted.” (Pro_18:19) For the Church of God ought to be without spot or wrinkle, and therefore it ought not to be trodden and defiled by certain persons; for it is written, “My dove, my undefiled, is but one.” (Son_6:9) Hence, again, the Lord says to Moses, “There is a place with me (penes me), and thou shalt stand upon a rock.” (Exo_33:21) What place is there that belongs not to the Lord, seeing that all things consist in Him by whom they were created? There is a place, however, with God — to wit, the unity of the holy Church — in which there is a standing upon a rock, while the perfection of the confession (confessionis soliditas) is held in lowliness. We admonish thee, our brother, and all our brethren who are rulers in the Church of Christ, which He hath purchased with His blood, to keep back, by whatever checks ye possess, all men from that abyss into which some brethren are slipping, in reviling the Lord’s pastors, and persecuting them both by word and deed; and we counsel you not to suffer them to be wounded with the hook of passion: for it is written, “For the wrath of man worketh not the righteousness of God.” (Jam_1:20) Hence it is said again, “Let every man be swift to hear, but slow to speak, and slow to wrath.” (Jam_1:19) Now I doubt not that with God’s help you observe all these things; but as an occasion for counsel has arisen, I also secretly attach my word to your good desires and deeds, so that what you are doing of yourselves and independently of admonition you may do presently not by yourselves alone, now that the counsellor himself is added to you. Wherefore, brethren, it becomes you and all the faithful to love each other, and not to calumniate or accuse one another: for it is written, “Love thy neighbour, and be faithful unto him. But if thou bewrayest his secrets, thou shalt follow no more after him. For as a man who destroyeth his friend, so is he that loseth the love of his neighbour. And as one that letteth a bird go out of his hand, so art thou who hast let thy neighbour go, and shalt not get him again. Follow after him no more, for he is far off. For he is as a roe escaped out of the snare, since his soul is wounded. Further thou wilt not be able to bind him up, and after reviling there may be reconcilement; but to betray the secrets of a friend is the despair of an unhappy mind. He that winketh with the eye worketh evil, and every one will cast him off. When thou art present, he will speak sweetly, and will admire thy words. But at last he will writhe his mouth, and slander thy sayings. I have hated many things, but nothing like him; and the Lord will hate him. Whoso casteth a stone on high, it will fall upon his own head; and a deceitful stroke shall make wounds in the deceiver. Whoso diggeth a pit shall fall therein; and he that placeth a stone in his neighbour’s way shall stumble thereon; and he that setteth a trap for another shall perish in it. He that worketh mischief, it shall fall upon him; and he shall not know whence it cometh on him. Mockery and reproach are from the proud; and vengeance, as a lion, shall lie in wait for them. They that rejoice at the fall of the righteous shall be taken in the snare; and anguish shall consume them before they die. Wrath and fury are both abominations, and the sinful man shall have them both.” (Ecclesiasticus 27:17-30) “He that desireth to be avenged shall find vengeance from the Lord, and He will surely keep his sins in remembrance. Forgive thy neighbour the hurt that he hath done thee; so shall thy sins also be forgiven thee when thou prayest. One man beareth hatred against another, and doth he seek pardon from the Lord? He showeth no mercy to a man which is like himself, and doth he ask forgiveness of his own sins from the Most High? He, though he is but flesh, nourishes hatred; and does he implore mercy from God? Who will entreat for pardon of his sins? Remember thy end, and let enmity cease. For corruption and death impend on His commandments. Remember the fear of God, and bear no malice to thy neighbour. Remember the covenant of the Highest, and wink at the ignorance of thy neighbour. Abstain from strife, and thou shalt diminish thy sins. For a furious man will kindle strife, and a sinful man will disquiet friends, and will make debate among them that be at peace. For according to the trees of the wood, so will the fire burn; and according as a man’s strength is, so will his wrath be; and according to his riches, his anger will rise. An hasty contention will kindle a fire; and an hasty fighting will shed blood; and a tale-bearing (testificans) tongue will cause death. If thou blow the spark, it shall burn like a fire; and if thou spit upon it, it shall be quenched; and both these come out of thy mouth. The whisperer and double-tongued is cursed; for he has destroyed many that were at peace. A backbiting (tertia) tongue hath disquieted many, and driven them from nation to nation. Strong cities of the rich hath it pulled down, and overthrown the houses of great men. It has destroyed the strength of peoples, and has scattered strong nations. A backbiting tongue hath east out virtuous women (viratas, spirited), and deprived them of their labours. Whoso hearkeneth unto it shall never find rest, and shall never have a friend on whom he may repose. The stroke of the whip maketh marks; but the stroke of the tongue will break the bones. Many have fallen by the edge of the sword, but not so many as have fallen by the tongue. Well is he that is defended from the evil tongue, and hath not passed through the venom thereof; who hath not drawn the yoke thereof, nor hath been bound in her bands. For the yoke thereof is a yoke of iron, and the bands thereof are bands of brass. The death thereof is an evil death, and the grave were better than it. Its endurance shall not abide, but it shall possess the ways of the unrighteous. In its flame it shall not burn the righteous. Such as forsake the Lord shall fall into it; and it shall burn in them, and not be quenched; and it shall be sent upon them as a lion, and devour them as a leopard. Hedge thine ears (soepi aures) about with thorns, and refuse to listen to the evil tongue, and make a door for thy mouth and bars for thine ears. Smelt (confla) thy gold and thy silver, and make a balance for thy words, and a right bridle for thy mouth. And beware lest thou slide perchance in thy tongue, and fall in the sight of thine enemies that be in wait for thee, and thy fall be irremediable unto death.” (Ecclesiasticus 28) Let all beware of these things, and “keep thy tongue from evil, and thy lips from speaking guile.” (Psa_34:13) “Finally, dearly beloved, be strong in the Lord, and in the power of His might. Put on the armour of God, that ye may be able to stand against the wiles of the devil; for we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places (coelestibus). Wherefore take unto you the armour of God, that ye may be able to withstand in the evil day, and to stand perfect in all (omnibus perfecti). Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace; in all (in omnibus) taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” (Eph_6:10-17) It is our wish, brother, that those things which we have written to you should be made known generally to all, in order that things which touch the others should be made known to all. May Almighty God protect you, brother, and all our brethren everywhere situate, even to the end, — even He who has thought good to redeem the whole world, our Lord Jesus Christ, who is blessed for ever. Amen. — Given on the 16th day of October, in the consulship of the most illustrious Africanus and Decius.

 

Note by the American Editor.

It should be borne in mind by the reader that the holy martyr Fabian must not be less esteemed because this forgery was put upon him long after his decease. The forger puts many good thing into his work, to make it accord with the character to which he attributes good and bad together. So with all the Decretals: they are made specious by piety and texts of Scripture. 

 

 

FOOTNOTES

 

1 Fabian was bishop of Rome from 236 to 250 a.d. The letters ascribed to him are rejected by all as spurious.

2 Clementines: Epistle of Clement to James, xviii.

3 In the year 236.

4 The unguent of oil and balsam in the so-called sacrament of confirmation. [See Introductory Notice.]



The Decretals (Cont.) Decrees of Fabian.

Taken from the Decretal of Gratian

I. That the Man Who Refuses to Be Reconciled to His Brother Should Be Reduced by the Severest Fastings.1

If any injured person refuses to be reconciled to his brother, when he who has injured him offers satisfaction, he should be reduced by the severest fastings, even until he accepts the satisfaction offered him with thankful mind.

II. The Man Is Rendered Infamous Who Knowingly Presumes to Forswear Himself.2

Whosoever has knowingly forsworn himself, should be put for forty days on bread and water, and do penance also for the seven following years; and he should never be without penance; and he should never be admitted to bear witness. After this, however, he may enjoy communion.

III. A Man And a Woman Subject to Madness Cannot Enter into Marriage.3

Neither can a mad man nor a mad woman enter into the marriage relation. But if it has been entered, then they shall not be separated.

IV. Marriage Relations in the Fifth Generation May Unite with Each Other; and in the Fourth Generation, if They Are Found, They Should Not Be Separated.4

Concerning relations who enter affinity by the connection of husband and wife, these, on the decease of wife or husband, may form a union in the fifth generation; and in the fourth, if they are found, they should not be separated. In the third degree of relationship, however, it is not lawful for one to take the wife of another on his death. In an equable manner, a man may be united in marriage after his wife’s death with those who are his own kinswomen, and with the kinswomen of his wife.

To the Immediately Preceding Notice.5

Those who marry a wife allied by blood, and are separated, shall not be at liberty, as long as both parties are alive, to unite other wives with them in marriage, unless they can plead the excuse of ignorance.

V. Blood Connections Alone, or, if Offspring Entirely Fails, the Old and Trustworthy, Should Reckon the Matter of Propinquity in the Synod.6

No alien should accuse blood connections, or reckon the matter of consanguinity in the synod, but relations to whose knowledge it pertains, — that is, father and mother, sister and brother, paternal uncle, maternal uncle, paternal aunt, maternal aunt, and their children. If, however, offspring entirely fails, the bishop shall make inquiry canonically of the older and more trustworthy persons to whom the same relationship may be known; and if such relationship is found, the parties should be separated.

VI. Every One of the Faithful Should Communicate Three Times a Year.7

Although they may not do it more frequently, yet at least three times in the year should the laity communicate, unless one happen to be hindered by any more serious offences, — to wit, at Easter, and Pentecost, and the Lord’s Nativity.

VII. A Presbyter Should Not Be Ordained Younger Than Thirty Years Of Age.8

If one has not completed thirty years of age, he should in no way be ordained as presbyter, even although he may be extremely worthy; for even the Lord Himself was baptized only when He was thirty years of age, and at that period He began to teach. It is not right, therefore, that one who is to be ordained should be consecrated until he has reached this legitimate age. 

 

The Decrees of the Same, from the Codex of Decrees in Sixteen Books, from the Fifth Book, and the Seventh and Ninth

I. That the Oblation of the Altar Should Be Made Each Lord’s Day.

We decree that on each Lord’s day the oblation of the altar should be made by men and women in bread and wine, in order that by means of these sacrifices they may be released from the burden of their sins.

II. That an Illiterate Presbyter May Not Venture to Celebrate Mass.

The sacrifice is not to be accepted from the hand of a priest who is not competent to discharge the prayers or actions (actiones) and other observances in the mass according to religious usage.

 

 

FOOTNOTES

 

1 Dist. 90, Si quis coaeririaeus. Basil, in Reg., c. 74.

2 6, Q. 1, Quicunque sciens. Regino in the Book of Penance.

3 32, Q. 7, Neque furiosus. And the Decret. Ivo., book vi, Regino adduces it from the law of Rome.

4 35, Q. 2 and 3, de proponquis. From the Pœnitentiale of Theodorus.

5 From the same.

6 35 Q. 6, Consauguineos extraneorum. And in the Decret. Ivo., vii.

7 de Consecr., dist. 2, Etsi non. And in the Decret. Ivo., i.

8 Dist. 78, Si quis, 30; and in the Decret. Ivo., iii.; from Martin Bracar, ch. 20.

 

Elucidations

I.

(From Clement to Melchiades)

The early Bishops of Rome, who till the time of Sylvester (a.d. 325) were, with few exceptions, like him pure and faithful shepherds, and not lords over God’s heritage, shall here be enumerated. But first let us settle in few words the historic facts as to the See.

St. Paul was, clearly, the Apostolic founder of the Roman church, as appears from Holy Scripture. St. Peter seems to have come to Rome not long before his martyrdom. Linus and Cletus could not have been Bishops of Rome, for they were merely coadjutors of the Apostles during their lifetime. Clement was the first who succeeded to their work after their death; and thus he should unquestionably be made the first of the Roman bishops, — a position of which he was eminently worthy, for his was the spirit of St. Peter himself,1 as set forth in that incomparable passage of his first Epistle,2 in which the Apostle bids all his brethren to be shepherds indeed, and “ensamples to the flock.” We may therefore give the outline of this history as follows: — 

1. St. Paul was the “Apostle of the Gentiles,” and St. Peter of “the Circumcision.”

2. St. Paul came first to Rome, and organized the Christians he found there after the pattern “ordained in all the churches.”

3. He had Linus for his coadjutor, being himself a prisoner, until he went into Spain.

4. St. Peter came to Rome (circa a.d. 64), and laboured with the Jewish Christians there, St. Paul recognising his mission among them.

5. This Apostle (soon thrown into prison) had Cletus for his coadjutor.

6. In the Neronian persecution Linus seem to have suffered with St. Paul, and probably Cletus as well. The latter died before St. Peter.

7. St. Peter, therefore, about to suffer himself, ordains Clement to succeed him.

8. As he was the first “successor of the Apostles,” therefore, in the See of Rome, and the first who had jurisdiction there (for the Apostles certainly never surrendered their mission to their coadjutors), it follows that Clement was the first Bishop of Rome.

9. This is confirmed by the earliest testimony, — that of Ignatius.

10. It agrees with Tertullian’s testimony, and he speaks (as a lawyer and expert) from “the registers.” Irenæus, speaking less precisely, may be harmonized with these testimonies without violence to what he reports. 

 

Bishops of Rome.

 

Bishop Dates (a.d.) Bishop Dates (a.d.)   

1. Clement 68-71 16. Anterus 235-236   

2. Evaristus 72-108 17. Fabianus 236-249   

3. Alexander 109-117 18. Cornelius 251-251   

4. Xystus I 117-127 19. Lucius 252-252   

5. Telesphorus 127-138 20. Stephen 253-256   

6. Hyginus 139-142 21. Xystus II 257-258   

7. Pius 142-156 22. Dionysius 259-269   

8. Anicetus 156-168 23. Felix 269-274   

9. Sorer 768-176 24. Eutychianus 275-282   

10. Eleutherus 176-189 25. Caius 283-295   

11. Victor 190-201 26. Marcellinus 296-304   

12. Zephyrinus 201-218 27. Marcellus 308-309   

13. Callistus 218-222 28. Eusebius 310-310   

14. Urban 223-230 29. Melchiades 311-314   

15. Pontianus 230-234 30. Sylvester 314-335  

 

N.B. — After A.D. 325 the Bishops of Rome are canonical primates; the Bishops of New Rome primates equally, but second on the list; then Alexandria, Antioch, Ephesus. The Councils of Constantinople and Chalcedon state that these primacies were awarded because Rome and New Rome were the capitals of the œcumene, or empire. The primacy conferred no authority over the sister Sees of Apostolic foundation, and recognised no inequality among bishops, save those of such honorary distinction.

 

The Patriarchate.

1. From (A.D. 325) Sylvester to Gregory the Great, and his successor, who lived but one year, the Bishops of Rome were canonical primates.

2. Boniface III. accepted the court title of “Universal Bishop” (A.D. 606) from the Emperor Phocas, but it was not recognised by the Church.

3. From this time to Adrian I. many Bishops of Rome vied with those of Constantinople to augment their honour and power. The establishment of the Western Empire (A.D. 800) made their ambitious claims acceptable to the Latins; and they became primates of all Christendom in Western estimation, with extra-canonical and indefinite claims as “successors of St. Peter.”

4. Nicholas I. (A.D. 863), by means of the False Decretals, gave shape to these extra-canonical claims, abrogated the Nicene Constitutions in the West by making these Decretals canon-law, and asserted a supremacy over the old patriarchares, which they never allowed: hence the schism of the West from the Apostolic Sees of the East, and from the primitive discipline which established the Papacy, as now understood.

5. From Nicholas I. (who died A.D. 867) the Latin churches recognised this Papacy more or less; the Gallicans resisting, though feebly, by asserting their “liberties,” according to Nicene Constitutions.

6. Gregory VII., honestly persuaded that the Decretals were authentic, enforced these spurious canons without reference to antiquity, and pronounced the title of “Pope” the sole and peculiar dignity of the Bishops of Rome A.D. 1073. He reigned from A.D. 1061 to 1085.

7. The churches of England and France, which claimed to be outside of the “holy Roman Empire,” under kings whose own crowns were “imperial,” maintained a perpetual contest with the Papacy, admitted the extra-canonical “primacy,” but resisted all claims to “supremacy.” 

8. School-doctrines were framed and enforced, but were extra-symbolic, and of no Catholic authority. They abused the episcopate to exalt the Papacy.

9. The Council of Trent, after the Northern revolt from the Papacy and School-doctrine, sat seventeen years (from A.D. 1545 to A.D. 1563) framing the “Roman-Catholic Church” out of the remainder of national churches, depriving them of their nationalities, and making out of them all, with the missions in America, one mixed confederation, to which it gave a new creed and new organic laws; debasing the entire episcopate (which it denied to he an order distinct from that of presbyters), and making the Pope the “Universal Bishop,” with other bishops reduced to presbyters, acting as his local vicars.

10. The Gallicans feebly withstood these changes, and strove to maintain the primitive Constitutions by accommodations with their theory of the “Gallican liberties,” as founded by St. Louis.

11. Gallicanism was extinguished by Pope Pius IX., who proclaimed the Pope “infallible,” and thus raised his “supremacy” into an article of the Roman-Catholic faith.

12. The following is the modern creed of “Roman Catholics,” which, with the latest additions, embodies a library of dogmas in the eleventh article, and now, since the decree of Infallibility makes the entire Bullary (a vast library of decrees and definitions), equally part of the Creed.3

 

The Trentine Creed, or the Creed of Pius IV., a.d. 1564.

1. I most stedfastly admit and embrace Apostolical and ecclesiastical traditions, and all other observances and constitutions of the Church.

2. I also admit the Holy Scripture according to that sense which our holy mother the Church has held, and does hold, to which it belongs to judge of the true sense and interpretations of the Scriptures. Neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers.

3. I also profess that there are truly and properly seven sacraments of the New Law, instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, though not all for every one; to wit, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Order, and Matrimony; and that they confer grace; and that of these, Baptism, Confirmation, and Order cannot be reiterated without sacrilege. I also receive and admit the received and approved ceremonies of the Catholic Church in the solemn administration of the aforesaid sacraments.

4. I embrace and receive all and every one of the things which have been defined and declared in the holy Council of Trent concerning original sin and justification.

5. I profess, likewise, that in the Mass there is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; and that in the most holy sacrament of the Eucharist there is truly, really, and substantially, the body and blood, together with the soul and divinity, of our Lord Jesus Christ; and that there is made a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, which conversion the Catholic Church calls Transubstantiation. I also confess that under either kind alone Christ is received whole and entire, and a true sacrament.

6. I constantly hold that there is a Purgatory, and that the souls therein detained are helped by the suffrages of the faithful.

7. Likewise, that the saints, reigning together with Christ, are to be honoured and invocated, and that they offer prayers to God for us, and that their relics are to be respected.

8. I most firmly assert that the images of Christ, of the mother of God, ever virgin, and also of the saints, ought to be had and retained, and that due honour and veneration is to be given them.

9. I also affirm that the power of indulgences was left by Christ in the Church, and that the use of them is most wholesome to Christian people.

10. I acknowledge the Holy Catholic Apostolic Roman Church for the mother and mistress of all churches; and I promise true obedience to the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Jesus Christ.

11. I likewise undoubtedly receive and profess all other things delivered, defined, and declared by the sacred Canons, and general Councils, and particularly by the holy Council of Trent. 

12. And I condemn, reject, and anathematize all things contrary thereto, and all heresies whatsoever, condemned, rejected, and anathematized by the Church.

This true Catholic faith, without which no one can be saved, I N.N. do at this present freely confess and sincerely hold; and I promise most constantly to retain, and confess the same entire and unviolated, with God’s assistance, to the end of my life.

N. B. — (1) To this was added, Dec. 8, 1854, the new article of the Immaculate Conception of the Virgin Mary, to be believed as necessary to salvation.

N. B. — (2) To which was added (December, 1864) the whole

N. B. — (3) To which was added (July 18, 1870) the new dogma of Infallibility.

Observe, this “Creed” is imposed on all in the Roman Obedience, and especially on those who enter it from other communions, as that without which no one can be saved. The Catholic Creed of Nicæa is not sufficient. But the Seventh Canon of Ephesus not only forbids the composition of any other creed, but especially adds: “Those who shall presume to compose another creed, or to produce or offer it to persons desiring to return to the acknowledgment of the truth … from any heresy whatever, shall be deposed … if bishops or other clergy, and if they be laymen they shall be anathematized.”

 

II.

(Donation of Constantine)

On this stupendous fraud I quote from Dupin, as follows: — 

“Among the number of Constantine’s edicts I do not place the Donation which goes under his name. Some have attributed this false monument to the author of the collection (Decretals) ascribed to Isidore, he being a notorious forger of such kind of writings; and this conjecture is more probable than some others.

“By this Donation, Constantine is supposed to give to the Bishops of Rome the sovereignty of the city, and of the provinces of the Western Empire. I note some of the reasons which clearly prove this instrument to be a forgery: — 

“(1) Not one of the ancients mentions this pretended liberality of the emperor. How could Eusebius, and all the other historians who wrote about Constantine, have passed over in silence, had it been a reality, the gift of a Western Empire to the Bishop of Rome?

“(2) Not one of the Bishops of Rome ever refers to such a donation, though it would have been much to their advantage so to do.

“(3) It is dated falsely, and under consuls who flourished when Constantine was unbaptized; yet his baptism is referred to in this instrument. Again, the city of Constantinople is mentioned in it, although it was called Byzantium for ten years subsequent to its date.

“(4) Not only is the style very different from the genuine edicts of the emperor, but it is full of terms and phrases that came into use much after the time of Constantine.

“(5) How comes it that he should have given one-half of his empire to the Bishop of Rome, including the city of Rome itself, without any one ever hearing of it for hundreds of years after?

“(6) The falsities and absurdities of this edict demonstrate that it was composed by an ignorant impostor. Thus by it, for example, the Pope is permitted to wear a crown of gold, and a fabulous history is given of the emperor’s baptism by Sylvester: also, it contains a history of the emperor’s miraculous cure of leprosy by Sylvester, all which do plainly prove the forgery. It is certain that the city of Rome was governed by the emperor, and that the Bishops of Rome were subject to him, and obeyed him, as all his other subjects.

“All that we have said plainly shows that the edict of Donation that bears the name of Constantine is wholly supposititious; but it is not so easy to find out who was the author. However it be, this document has neither any use nor authority.”4 

 

 

FOOTNOTES

 

1 See his genuine Epistle, Ante-Nicene Fathers, vol. 1. p. 7, this series. Compare vol. 1. pp.69, 416, with 7. p. 478.

2 1Pe_5:1-4. The Bishops of Rome have only to restore themselves to the spirit of St. Peter as here set forth, and the schisms of the churches will be at an end. For Tertullian’s testimony, see vol. 3. p. 258, note 230.

3 de Maistre, thinking to overthrow the Anglicans, and imagining the Thirty-nine Articles to be “terms of communion” in the Anglican Church, which they never were, commits himself rashly to the following position: “If a people possesses one of these Codes of Belief, we may he sure of this: that the religion of such a people is false.” No people on earth has such an enormous Codes of Belief as those who profess the creed of Pius the Fourth, and who accept the decrees of Pius the Ninth. See de Maistre, Le Principe Generateur, etc., p.20, Paris, 1852. This Trent Creed is the fruit of the Decretals.

4 Dupin, ut supra, p.17. See also Bryce’s Holy Roman Empire, pp. 43 and 100. He pronounces “the Donation of Constantine” to be “the most stupendous of all the mediæval forgeries. The Decretals certainly surpass it in their nature and their effects; but Mr. Bryce’s reference to these is very feeble and unsatisfactory, after Dupin. See p.156 of this work, ed. Macmillan, 1880.



Ancient Syriac Documents; Introductory Notice

Introductory Notice to Memoirs of Edessa and Other Syriac Documents.

The Syriac Documents here subjoined are to be regarded as interesting relics of the primitive ages, but neither wholly genuine nor in details authentic. They have been interpolated and corrupted so as to reflect, in some particulars, ideas wholly repugnant to those of Christian antiquity, and which first received currency in the period of the Iconoclastic controversy.1 Yet the pages of Eusebius bear witness to the Edessene legends as of very early origin, and it is reasonable to suppose that they rest on some inquiries made by the contemporary Abgar concerning the great Prophet who had appeared in Galilee. The visit of the Wise Men from the East, and the history of Naaman the Syrian, lend antecedent probability to the idea that such inquiries may have been made. The mission of Thaddæus seems a historical fact; and if he found Abgar predisposed to believe, and familiar with the story of the Christ, the growth of the whole fable is sufficiently accounted for. Let me quote Wake in the Preliminary Discourse to his Apostolic Fathers.  He says:2 “That both the intercourse reported by Eusebius between our Saviour and this prince (Abgarus), and the report of the picture being brought to him, have been received as a matter of unquestionable truth in those parts, the authority of Gregorius Abuipharagius3 will not suffer us to doubt…. But Gelasius4} pronounced the epistle of our Saviour to be apocryphal…. Natalis Alexander judges both it and the reply of Abgar supposititious; and Dupin, after him, yet more solidly convicts it of such manifest errors as may satisfy all considering persons that Eusebius and Ephraem were too easy of belief in this particular, and did not sufficiently examine into it.”5

But I cannot do better than refer the inquirer to Jones’ work On the Canon,6 where, even in early youth, I found the whole matter, and the story of the portrait of our Saviour, attractive reading. I owe to that work my initiation into the study of what I am now endeavouring to elucidate, in some degree, for others. I subjoin the words of Lardner,7 in concluding his candid examination of the matter, as follows: “The whole history is the fiction of some Christian at Edessa, in the time of Eusebius or not long before. The people of Edessa were then generally Christians; and they valued themselves upon it, and were willing to do themselves the honour of a very early conversion to the Christian faith. By some one of them, or more united together, this history was formed, and was solar received by Eusebius as to be thought by him not improper to be inserted in his Ecclesiastical History.”

I conclude that Eusebius was led to put some confidence in it by the antecedent probability to which I have referred, favouring the idea that some knowledge of Christ had penetrated the mind and heart of Abgar even in our Saviour’s lifetime. This idea receives some countenance from the fact recorded by St. Matthew (Mat_4:24) “His fame went throughout all Syria; and they brought unto Him all sick people that were taken with divers diseases,” etc.

The remarks I have quoted from the learned will sufficiently prepare the reader for the other Syriac Documents which follow these Edessene Memoirs, as I find it Convenient to call them.

 

Here follows the INTRODUCTORY NOTICE by the translator : — 

 

These Documents were selected by the late Dr. Cureton, from manuscripts acquired by the British Museum from the Nitrian Monastery in Lower Egypt, of which the first portion arrived in 1841, the second in 1843, and a third in 1847. The preparation of them for publication occupied the closing days of his life. It is to be regretted that his death occurred before he was able to write a preface: the more so because, to use the words of Dr. W. Wright, the editor of the posthumous work, “he had studied the questions connected with this volume for years and from every point of view.” In a note occurring in the preface to his Festal Letters of Athanasius,8} he says: “I have found among the Syriac mss. in the British Museum a considerable portion of the original Aramaic document which Eusebius cites as preserved in the archives of Edessa, and various passages from it quoted by several authors, with other testimonies which seem to be sufficient to establish the fact of the early conversion of the inhabitants of that City, and among them of the king himself, although his successors afterwards relapsed into paganism. These, together with accounts of the martyrdom of some of the first bishops of that city, forming a most interesting accession to our knowledge of the early propagation of Christianity in the East down to about a.d. 300, I have already transcribed, and hope to publish.” “He was himself firmly persuaded,” adds Dr. Wright, “of the genuineness of the Epistles attributed to Abgar, king of Edessa, and our Lord: an opinion which he shared with such illustrious scholars as Baronius, Tillemont, Cave, R. Mountague (Bishop of Norwich), and Grabe.”

Without attempting here to decide what degree of historical value belongs to these Documents, it may be proper to observe that the several matters contained in them are so far distinct from one another that they do not necessarily stand or fall together. Such matters are: the celebrated Epistles, the conversion of King Abgar Uchomo, the visit of Thaddæus, and the early prevalence of Christianity at Edessa. With regard to the letters said to have passed between Abgar and our Lord, it seems sufficient, without referring to the internal evidence, to remark, with Lardner and Neander, that it is inconceivable how anything written by Christ should have remained down to the time of Eusebius unknown to the rest of the world.9} The conversion of Abgar is a distinct matter of inquiry. But on this again, doubt, to say the least, is cast by the statement that Abgar Bar Manu, who reigned between the years 160 and 170 a.d., is the first king of Edessa on whose coins the usual symbols of the Baal-worship of the Country are wanting, these being replaced in his case by the sign of the Cross.10} If this refers to a complete series of the Coins of Edessa, the evidence afforded must be considered very strong. For although, to take a parallel instance, “we seek in vain for Christian emblems on the Coinage of Constantine, the first Christian emperor,”11 this may readily be accounted for by his preference of military distinction to the humbler honours conferred by his new faith, whilst it does not appear that anti-Christian emblems are found, and on the coins of his son and successor Christian emblems do make their appearance. The other two subjects referred to do not lie under the same suspicion. There is nothing in the nature of the case to disprove the visit of Thaddæus (or Addæus) — nothing improbable in the fact itself, whatever judgment may be formed of the details of it presented to us here. If, however, the visit of Thaddæus also should have to be ranked among apocryphal stories, this would not affect the remaining point — that with which we are chiefly concerned in these Documents. “It is certain,” says Neander, “that Christianity was early diffused in this country.” How early, is not so certain. But the evidence furnished by the later portions of these Documents, which there is nothing to contradict and much to confirm, proves that early in the second century Christianity had already made many converts there. The martyrdoms of Sharbil and Barsamya are said to have occurred a.d. 113,12 the year in which Trajan conquered the Parthian kingdom, of which Edessa was a part; and, whilst the pagan element was plainly predominant, we find the Christians sufficiently numerous to have a bishop and presbyters and deacons.  This sufficiently falls in with the proof already adduced of the conversion of even a king of Edessa about fifty years later.

To the Documents which are presumably of the ante-Nicene age, Dr. Cureton added two Metrical Homilies by Jacob of Serug, who lived in the next century. But, as they are so closely connected with the most interesting portions of the rest, the martyrdoms, and are besides of considerable merit as compositions, the decision of the editors to insert them will, it is presumed, be approved by most readers. The two supplemental portions, one from the Latin of Simeon Metaphrastes, and the other from Le Vaillant de Florival’s French translation of Moses of Chorene, have also been inserted.

The translation of the Syriac portions, although made with Dr. Cureton’s version constantly in sight, may fairly be considered as independent. The only matter in which his authority has been relied on is — in the case of proper names, the supply of the necessary vowels, — for the text is vowelless. And even to this, one exception occurs, in the Martyrdom of Barsamya, where “Evaristus” has been adopted instead of his “Erastus.” In regard to the sense, it has been frequently found necessary to differ from him, while a style somewhat freer, though, it is hoped, not less faithful, has been employed. The Metrical Homilies also have been arranged so as to present the appearance of poetry. The results of Dr. Wright’s collation of the text with the mss. have also contributed to the greater correctness of the work.

The translator desires very thankfully to acknowledge his obligations to Dr. R. Payne Smith, Regius Professor of Divinity in the University of Oxford,13 the progress of whose Thesaurus Syriacus is regarded with so much satisfaction and hope, for his kindness in furnishing much valuable information respecting matters on which the lexicons are silent.

The notes marked TR. are by the translator. The others, where the contrary is not indicated, are, at least in substance, Dr. Cureton’s: though their citation does not always imply approval.14

 

 

FOOTNOTES

 

1 Had the early Christians used icons, — i.e., pictures in their churches, — the churches themselves would everywhere have been visible proof against the Council of Frankfort and all who condemned icons. Sculptured images are not icons, technically.

2 Abridged.

3 Jacobite primate, died 1286.

4 Bishop of Rome a.d. 492-496.

5 Wake, Apostolic Fathers, p.4.

6 Vol. ii. pp.1-31.

7 Credib., vi. 605.

8 P. xxiii.

9 Hist. of the Church, vol. i. p.109 (Foreign Theol. Lib.).

10 Bayer, Historia Edessena e nummis illustrata, l. iii. p.173.

11 Humphreys’ Coin-Collector’s Manual p.364.

12 It should have been 115.

13 Now Dean of Canterbury.

14 The translator takes the opportunity of correcting the error by which the preparation of Tatian’s work in vol. iii. of the Edinburgh Series was ascribed to him. The credit of it is due in the first instance to his lamented friend Mr. J. E. Ryland, at whose request, and subsequently by that of the editors, he undertook to correct the manuscript, but was soon obliged by other engagements to relinquish the task. [The correction was duly made in this series.]



Ancient Syriac Documents; King of Edessa

The Story2 Concerning the King of Edessa.3

From the history of the Church.1

Now the story relating to Thaddæus was on this wise: – 

While the Godhead of our Saviour and Lord Jesus Christ was proclaimed among all men by reason of the astonishing mighty-works which He wrought, and myriads, even from countries remote from the land of Judæa, who were afflicted with sicknesses and diseases of every kind, were coming to Him in the hope of being healed, King Abgar4 also, who was renowned among the nations on the east of the Euphrates for his valour, had his body wasting away with a grievous disease, such as there is no cure for among men. And when he heard and was informed of the name of Jesus, and about the mighty works which He did, – for every one alike bore witness concerning Him, – he sent a letter of request by a man belonging to him,5 and besought Him to come and heal him of his disease.

But our Saviour at the time that he asked Him did not comply with his request. Yet He deigned to give him6 a letter in reply: for He promised him that He would send one of His disciples, and heal his sicknesses, and give salvation7 to him and to all who were connected with him.8 Nor did He delay to fulfil His promise to him: but after He was risen from the place of the dead, and was received into heaven, Thomas9 the apostle, one of the twelve, as by an impulse from God, sent Thaddæus,10 who was himself also numbered among the seventy11 disciples of Christ, to Edessa, to be a preacher and proclaimer of the teaching of Christ; and the promise of Christ was through him fulfilled.

Thou hast in writing the evidence of these things, which is taken from the Book of Records12 which was at Edessa: for at that time the kingdom was still standing.13 In the documents, then, which were there, in which was contained whatever was done by those of old down to the time of Abgar, these things also are found preserved down to the present hour. There is, however, nothing to prevent our hearing the very letters themselves, which have been taken by us14 from the archives, and are in words to this effect, translated from Aramaic into Greek.

Copy of the letter which was written by King15 Abgar to Jesus, and sent to Him by the hand of Hananias,16 the Tabularius,17 to Jerusalem

“Abgar the Black,18 sovereign19 of the country, to Jesus, the good Saviour, who has appeared in the country of Jerusalem: Peace. I have heard about Thee,20 and about the healing which is wrought by Thy hands without drugs and roots. For, as it is reported, Thou makest the blind to see, and the lame to walk; and Thou cleansest the lepers, and Thou castest out unclean spirits and demons, and Thou healest those who are tormented with lingering diseases, and Thou raisest the dead. And when I heard all these things about Thee, I settled in my mind one of two things: either that Thou art God, who hast come down from heaven, and doest these things or that Thou art the Son of God, and doest these things. On this account, therefore, I have written to beg of Thee that Thou wouldest weary Thyself to come to me, and heal this disease which I have. For I have also heard that the Jews murmur against Thee, and wish to do Thee harm. But I have a city, small and beautiful, which is sufficient for two.”

Copy of those things which were written21 by Jesus by the hand of Hananias, the Tabularius, to Abgar, sovereign of the country: – 

“Blessed is he that hath believed in me, not having seen me. For it is written (Joh_9:39, and Joh_20:29,Joh_20:31; Hab_1:5; with Isa_52:15, Isa_53:1) concerning me, that those who see me will not believe in me, and that those will believe who have not seen me, and will be saved. But touching that which thou hast written to me, that I should come to thee – it is meet that I should finish here all that for the sake of which I have been sent and, after I have finished it, then I shall be taken up to Him that sent me; and, when I have been taken up, I will send to thee one of my disciples, that he may heal thy disease, and give salvation to thee and to those who are with thee.”

 

To these letters, moreover, is appended the following also in the Aramaic tongue: – 

 

“After Jesus was ascended, Judas Thomas sent to him Thaddæus the apostle, one of the Seventy.

And, when he was come, he lodged with Tobias, son of Tobias. And, when the news about him was heard, they made it known to Abgar: “The apostle of Jesus is come hither, as He sent thee word.” Thaddæus, moreover, began to heal every disease and sickness by the power of God, so that all men were amazed. And, when Abgar heard the great and marvellous cures which he wrought, he bethought himself that he was the person about whom Jesus had sent him word and said to him: When I have been taken up, I will send to thee one of my disciples, that he may heal thy disease. So he sent and called Tobias, with whom he was lodging, and said to him: I have heard that a mighty man has come, and has entered in and taken up his lodging in thy house: bring him up, therefore, to me. And when Tobias came to Thaddæus he said to him: Abgar the king has sent and called me, and commanded me to bring thee up to him, that thou mayest heal him. And Thaddæus said: I will go up, because to him have I been sent with power. Tobias therefore rose up early the next day, and took Thaddæus, and came to Abgar.

“Now, when they were come up, his princes happened to be standing22 there. And immediately, as he was entering in, a great vision appeared to Abgar on the countenance of Thaddæus the apostle. And, when Abgar saw Thaddæus, he prostrated himself before him.23 And astonishment seized upon all who were standing there: for they had not themselves seen that vision, which appeared to Abgar alone. And he proceeded to ask Thaddæus: Art thou in truth the disciple of Jesus the Son of God, who said to me, I will send to thee one of my disciples, that he may heal thee and give thee salvation? And Thaddæus answered and said: Because thou hast mightily24 believed on Him that sent me, therefore have I been sent to thee; and again, if thou shalt believe on Him, thou shalt have the requests of thy heart. And Abgar said to him: In such wise have I believed on Him, that I have even desired to take an army and extirpate those Jews who crucified Him; were it not that I was restrained by reason of the dominion of the Romans.25 And Thaddæus said: Our Lord has fulfilled the will of His Father; and, having fulfilled it, has been taken up to His Father. Abgar said to him: I too have believed in Him and in His Father. And26 Thaddæus said: Therefore do I lay my hand upon thee in His name. And when he had done this, immediately he was healed of his sickness and of the disease which he had. And Abgar marvelled, because, like as he had heard concerning Jesus, so he saw in deeds by the hand of Thaddæus His disciple: since without drugs and roots he healed him; and not him only, but also Abdu,27 son of Abdu, who had the gout: for he too went in, and fell at his feet,28 and when he prayed over him he was healed. And many other people of their city did he heal, and he did great works, and preached the word of God.

“After these things Abgar said to him: Thou, Thaddæus, doest these things by the power of God; we also marvel at them. But in addition to all these things I beg of thee to relate to me the story about the coming of Christ, and in what manner it was; and about His power, and by what power He wrought those things of which I have heard.

“And Thaddæus said: For the present I will be silent;29 but, because I have been sent to preach the word of God, assemble me tomorrow all the people of thy city, and I will preach before them, and sow amongst them the word of life; and will tell them about the coming of Christ, how it took place; and about His mission,30 for what purpose he was sent by His Father; and about His power and His deeds, and about the mysteries which He spake in the world, and by what power He wrought these things, and about His new preaching,31 and about His abasement and His humiliation, and how He humbled and emptied and abased Himself, and was crucified, and descended to Hades,32 and broke through the enclosure (Eph_2:14) which had never been broken through before, and raised up the dead, and descended alone, and ascended with a great multitude to His Father. (Comp. Mat_27:52)

“Abgar, therefore, commanded that in the morning all the people of his city should assemble, and hear the preaching of Thaddæus. And afterwards he commanded gold and silver to be given to him; but he received it not, and said: If we have forsaken that which was our own, how shall we accept that of others?”

These things were done in the year 340.33

In order, moreover, that these things may not have been translated to no purpose word for word from the Aramaic into Greek, they are placed in their order of time here.

Here endeth the first book. 

 

 

FOOTNOTES

 

1 By Eusebius of Cæsarea. – Tr. The ms. from which this extract from Eusebius is taken is numbered 14,639, fol. 15 b. It is described in Cureton’s Corpus Ignatianum, p.350.

2 Book I. chapter the thirteenth. – Tr.

3 Properly Urrhoi, or Orrhoi It seems probable that the word is connected with Osrhoene, the name of the province in which Edessa held an important place, the correct form of which is supposed to be Orrhoene. The name Edessa occurs only once in these Documents, viz., in the “Acts of Sharbil” sub init. – Tr.

4 “By this title all the toparchs of Edessa were called, just as the Roman emperors were called Cæsars, the kings of Egypt Pharaohs or Ptolemies, the kings of Syria Antiochi.” Assem., Bibl. Or, vol. i. p. 26i. Assemani adds: “Abgar in Syriac means lame.” Moses of Chorene, however, with more probability, derives it from the Armenian Avag-air, “grand homme, à cause de sa grande mansuétude et de ax sagesse, et de plus, à cause de sa taille.” See below the extract from his History of Armenia, book ii. ch. 26.

5 Eusebius has δια ἐπιστοληφόρου. See note on ταχυδρόμου, this work, footnote 17. – Tr.

6 Lit. “deemed him worthy of.” – Tr.

7 Gr. σωτηρίαν: and so the Syriac word, meaning “life,” is generally to be translated in this collection. – Tr.

8 Syr. “near to him;” Gr. τῶν προσηκόντων.

9 His real name was Judas Thomas: see p. 8.

10 The name is taken from Eusebius, but in the original Syriac treatises, which follow, he is called Addæus.

11 In The Teaching of the Apostles he is said to have been one of the “seventy-two apostles.” His name, like that of Thomas, seems to have been the very common one, Judas.

12 These were kept in the archives of the kingdom, which were transferred by Abgar from Nisihis to Edessa when he made it the capital of his dominions. See Moses Chorene B. ii. ch. 27. The archives appear to have been still kept at Edessa in a.d. 550. [Compare this fact with Tertullian’s statement, vol. 3. p. 164.]

13 The kingdom of Edessa was brought to an end and entirely subjected to the Romans in a.d. 217 or 218.

14 The extract from the archives was probably made by Sextus Julius Africanus, and copied by Eusebius from his Chronographia.

15 Gr. τόπαρχος.

16 Called Hanan in the original Syriac document; and so in Moses Chorene: Eusebius has Ἀνανίας, which is copied here.

17 Gr. ταχυδρόμου. But the post held by Hananias must have been one of more dignity than that of a courier. He was probably a Secretary of State. In The Acts of Addæus he is called, in connection with the name Tabularius, a sharir, or confidential servant.

It would term that Tabularius has been confounded with Tabellarius, a letter-carrier. – Tr.

18 Or “Abgar Uchomo.” The epithet was peculiar to this King Abgar. He was the fourteenth king: the eleventh was called Abgar Sumoco, or “the Red.”

The occasion of the name “Black” is doubtful: it can hardly have arisen from the fact that Abgar was suffering, as Cedrenus asserts, from the black leprosy. – Tr.

19 “Head,” or “chief.” – Tr.

20 Comp. Mat_4:24; “And His fame went throughout all Syria,” etc. See also Moses Chorene B. ii. c. 30.

21 Gr. ἀντιγραφέντα, “written in reply.”

22 Cureton, “were assembled and standing;” nearly as Eusebius: παρόντων καὶ ἑστώτων But in a 2Sa_20:1, the only reference given by Castel for this Syriac word is used for the Hebrew נקרא “he chanced.” – Tr.

23 Like the προσεκύνησε of Eusebius, this may be rendered “worshipped.” – Tr.

24 Gr. μεγάλως, lit. “greatly;” C. “nobly.” But nothing more than intensity is necessarily denoted by either word. Compare, for the Syriac, Psa_119:107, Psa_119:167; Dan_2:12. – Tr.

25 Compare the letters of Abgar and Tiberius.

26 In another piece, The Teaching of Addæus, i.e., Thaddæus, we have a portion of the original Syriac from which Eusebius’ translation was made. The only portions that correspond are: in the present piece, from this place to “ – accept that of others,” near the end; and, in the following one, from the beginning to “ – that which is not ours.” Some of the variations are worthy of notice.

27 Probably one of the second rank. Tacitus, Ann., vi. 31, 32, mentions a man named Abdus, perhaps the same as this one, as possessing great authority in the Parthian kingdom..

28 This answers sufficiently well to the Greek: ὁς καὶ αὐτὸς προσελθὼν ὑπὸ τοὺς πόδας αὐτοῦ ἔπεσεν; but, as the original Syriac, p.52, reads “he too brought his feet to him, and he laid his hands upon them and healed him,” the Greek translation must have been at fault.

For brought read presented. – Tr.

29 The original Syriac has “I will not hold my peace from declaring this.”

30 So Eusebius The orig. Syr. has “His sender.”

31 The orig. Syr. has “the certitude of His preaching.” The error seems to have arisen from a confusion of the Greek translator.

More probably with, “newness (of his preaching),” which was freely translated by him (περὶ) τῆς καινῆς αὐτοῦ κηρύξεως; and this, again, was by the Syrian re-translator rendered literally, as in the text.

The word certitude (above) may be rendered unerring truth. – Tr.

32 Or “Sheol,” as in Hebrew. The orig. Syr. gives “the place of the dead.”

33 Valesius says that the Edessenes commenced their era with the 117th Olympiad, the first year of the reign of Seleucus. The year 340 corresponds, therefore, with the fifteenth year of Tiberius.

It should be the beginning of the 117th Olympiad. – Tr.



Ancient Syriac Documents; A Canticle of Mar1Jacob the Teacher on Edessa

A Canticle of Mar1Jacob the Teacher on Edessa.2

Edessa sent to Christ by an epistle to come to her and enlighten her. On behalf of all the peoples did she make intercession to Him that He would leave Zion, which hated Him, and come to the peoples, who loved Him.

She despatched a messenger to Him, and begged of Him to enter into friendship with her. By the righteous king she made intercession to Him, that He would depart from the Jewish people, and towards the other peoples direct His burden.

From among all kings one wise king did the daughter of the peoples find. Ambassador she made him. To her Lord she sent by him: Come Thou unto me; I will forget in Thee all idols and carved images.

The harlot heard the report of Him from afar, as she was standing in the street, going astray with idols, playing the wench with carved images. She loved, she much desired Him, when He was far away, and begged Him to admit her into His chamber.

Let the much-desired Bridegroom kiss me: with the kisses of His mouth let me be blessed. I have heard of Him from afar: may I see Him near; and may I place my lips upon His, and be delighted by seeing Him with mine eyes.

Thy breasts are better to me than wine: for the fragrance of Thy sweetness is life for evermore. With Thy milk shall I be nourished; with Thy fragrance shall I grow sweet from the smoke of idols, which with its rank odour did make me fetid.

Draw me after Thee into Thy fold: for I am a sheep gone astray in the world. After Thee do I run, and Thy converse do I seek: that in me may be completed that number of a hundred, by means of a lost one which is found. (Luk_15:6)

Let Gabriel rejoice and be exceeding glad, with the company of all the angels, in Thee, the Good Shepherd, who on Thy shoulders didst carry the maimed sheep, that that number of a hundred might be preserved.

Thy love is better than wine; than the face of the upright Thy affection. By wine let us be reminded of Thee, how by the cup of Thy blood Thou didst grant us to obtain new life, and the upright did celebrate Thy love.

A church am I from among the peoples, and I have loved the Only-begotten who was sent by God: whereas His betrothed hated Him, I have loved Him; and by the hands of Abgar the Black3 do I beseech Him to come to me and visit me.

Black am I, yet comely. Ye daughters of Zion, blameless is your envy, seeing that the Son of the Glorious One hath espoused me, to bring me into His chamber. Even when I was hateful, He loved me, for He is able to make me fairer than water.

Black was I in sins, but I am comely: for I have repented and turned me. I have put away in baptism that hateful hue, for He hath washed me in His innocent blood who is the Saviour of all creatures.

Here end the Extracts from the Canticle on Edessa.4 

 

 

FOOTNOTES

 

1 Or “My Lord,” or “Mr.” — Tr.

2 This is taken from Cod. Add. 17,158, fol. 56, where is added; “when she sent to our Lord to come to her.”

3 Or “Abgar Uchomo.” The epithet was peculiar to this King Abgar. He was the fourteenth king: the eleventh was called Abgar Sumoco, or “the Red.”

The occasion of the name “Black” is doubtful: it can hardly have arisen from the fact that Abgar was suffering, as Cedrenus asserts, from the black leprosy. — Tr.

4 [This ancient imitation of the Canticles shows how that book was understood, as of Christ and His Church.]



Ancient Syriac Documents; Abgar the King and Addæus the Apostle

Extracts from Various Books Concerning Abgar the King and Addæus the Apostle.

I. Of the Blessed Addæus the Apostle from His Teaching Which He Gave in Edessa Before Abgar the King and the Assembly of the City.1

And, when he had entered the sepulchre, he was raised to life again, and came forth from the sepulchre with many. And those who were guarding the sepulchre saw not how He came forth from the sepulchre; but the watchers from on high – they were the proclaimers and announcers of His resurrection. For, had He not willed, He had not died, because He is Lord of death, the exit from this life; nor, had it not pleased Him, would He have put on a body, inasmuch as He is Himself the framer of the body. For that will which led Him to stoop to be born of the Virgin, likewise caused Him further to descend to the suffering of death. – And a little after (we read): For, although His appearance was that of men, yet His power, and His knowledge, and his authority, were those of God.

 

II. From the Teaching of Addæus the Apostle, Which Was Spoken in the City of Edessa.2

Ye know that I said unto you, that none of the souls which go forth out of the bodies of men are under the power of death, but that they all live and continue to exist, and that there are for them mansions and an abode of rest. For the reasoning power of the soul does not cease, nor the knowledge, because it is the image of the immortal God. For it is not without perceptions, after the manner of the bodily frame, which has no perception of that corruption which has acquired dominion over it. Recompense, however, and reward it will not receive apart from its bodily form, because what it experiences belongs not to itself alone, but to the bodily form also in which it dwelt for a time. But the disobedient, who have not known God, will then repent without avail.

 

III. From the Epistle of Addæus the Apostle, Which He Spake in the City of Edessa.3

Give heed to this ministry which ye hold, and with fear and trembling continue ye in it, and minister every day, Minister ye not in it with neglectful habits, but with the discreetness of faith. And let not the praises of Christ cease out of your mouth, and let not any sense of weariness come over you at the season of prayers. Give heed to the verity which ye hold, and to the teaching of the truth which ye have received, and to the teaching of salvation which I commit to you. Because before the tribunal of Christ will it be required of you, when He maketh reckoning with the pastors and overseers, and when He shall take His money from the traders with the usury of what they have taught.4 For He is the Son of a King, and goeth to receive a kingdom, and He will return and come and make a resuscitation to life of all men.

 

IV.

Addæus5 preached at Edessa and in Mesopotamia (he was from Paneus6) in the days of Abgar the king. And, when he was among the Zophenians, Severus the son of Abgar sent and slew him at Agel Hasna, as also a young man his disciple.

 

V.

71. and Narcissus.5 For they did not suffer that selection of the Seventy-two to be wanting, as likewise neither that of the Twelve. This man was of the Seventy-two: perhaps he was a disciple of Addæus the apostle. 

 

VI. From the Departure7 of Marath8 Mary from the World, and the Birth and Childhood of Our Lord Jesus Christ. Book the Second.

In the year three hundred and forty-five, in the month of the latter Tishrin,9 Marath Mary went out from her house, and went to the sepulchre of Christ: because every day she used to go and weep there. But the Jews immediately after the death of Christ seized the sepulchre, and heaped great stones at the door of it. And over the sepulchre and Golgotha they set guards, and commanded them that, if any one should go and pray at the sepulchre or at Golgotha, he should immediately be put to death. And the Jews took away the cross of our Lord, and those two other crosses, and that spear with which our Saviour was struck, and those nails which they drove into His hands and into His feet, and those robes of mockery in which He had been clad; and they hid them: lest, as they said, any one of the kings or of the chief persons should come and inquire concerning the putting to death of Christ.

And the guards went in and said to the priests: Mary cometh in the evening and in the morning, and prayeth there. And there was a commotion in Jerusalem on account of Marath Mary. And the priests went to the judge, and said to him: My lord, send and command Mary that she go not to pray at the sepulchre and at Golgotha. And while they were deliberating, lo! letters came from Abgar, the king of the city of Edessa, to Sabina the procurator10 who had been appointed by Tiberius the emperor, and as far as the river Euphrates the procurator Sabina had authority. And, because Addæus the apostle, one of the seventy-two apostles, had gone down and built a church at Edessa, and had cured the disease with which Abgar the king was afflicted – for Abgar the king loved Jesus Christ, and was constantly inquiring about Him; and, when Christ was put to death and Abgar the king heard that the Jews had slain Him on the cross, he was much displeased; and Abgar arose and rode and came as far as the river Euphrates, because he wished to go up against Jerusalem and lay it waste; and, when Abgar came and was arrived at the river Euphrates, he deliberated in his mind: If I pass over, there will be enmity between me and Tiberius the emperor. And Abgar wrote letters and sent them to Sabina the procurator, and Sabina sent them to Tiberius the emperor. In this manner did Abgar write to Tiberius the emperor: – 

“From Abgar, the king of the city of Edessa. Much peace to thy Majesty, our lord Tiberius! In order that thy Majesty may not be offended with me, I have not passed over the river Euphrates: for I have been wishing to go up against Jerusalem and lay her waste, forasmuch as she has slain Christ, a skilful healer. But do thou, as a great sovereign who hast authority over all the earth and over us, send and do me judgment on the people of Jerusalem. For be it known to thy Majesty that I desire that thou wilt do me judgment on the crucifiers.”

And Sabina received the letters, and sent them to Tiberius the emperor. And, when he had read them, Tiberius the emperor was greatly incensed, and he desired to destroy and slay all the Jews. And the people of Jerusalem heard it and were alarmed. And the priests went to the governor, and said to him: My lord, send and command Mary that she go not to pray at the sepulchre and Golgotha. The judge said to the priests: Go ye yourselves, and give her what command and what caution ye please.

 

VII. From the Homily Composed by the Holy Mar Jacob, the Teacher, on the Fall of Idols.11

To Edessa he made his journey, and found in it a great work:

For the king was become a labourer for the church, and was building it.

The apostle Addæus stood in it like a builder,

And King Abgar laid aside his diadem and builded with him.

When apostle and king concurred the one with the other,

What idol must not fall before them?

Satan fled to the land of Babylon from the disciples,

And the tale of the crucifixion had got before him to the country of the Chaldeans.

He said, when they were making sport of the signs of the Zodiac, that he was nothing.

 

VIII. From the Homily About the Town of Antioch.12

To Simon was allotted Rome,13 and to John Ephesus; to Thomas India, and to Addæus the country of the Assyrians.14 And, when they were sent each one of them to the district which had been allotted to him, they devoted themselves15 to bring the several countries to discipleship. 

 

 

FOOTNOTES

 

1 Taken from Cod. Add. 14,535, fol. i.

2 From Cod. Add. 12,155, fol. 53 vers.

3 From Cod. Add. 17,193, fol. 36. See Teaching of Addæus.

4 Or “of the doctrines.” – Tr.

5 Extracts iv. and v. are from Cod. Add. 14,601, fol. 164, written apparently in the eighth century.

6 i.e., Paneas. – Tr.

7 From Cod. Add. 16,484, fol. 19. It consists of an apocryphal work on the Virgin, of the fifth of sixth century.

8 i.e., “My Lady” or “Madam” (= mea domina): it is the feminine form of “Mar.” – Tr.

9 Beginning with the new moon of October. The former Tishrin was the month immediately preceeding. – Tr.

10 The Greek ἐπίτροπος is used.

11 From Cod. Add. 14,624, apparently written in the ninth century.

12 From Cod. Add. 14,590, of the eight or ninth century.

13 [A note of the Middle Age. The reverse is taught in the Scriptures, but even Hebrew Christians slurred the name of Paul.]

14 This is probably the correct reading: the printed text means “among the Assyrians.” – Tr.

15 Lit., “set their faces.” – Tr.