MONITUM.
623CIn vetusta collectione illa Lucensi, de qua non semel egi, in epitome plurimorum conciliorum et decretalium quarumdam epistolarum occurrit excerptum de Epistola Innocentii Papae ex concilio Nicaeno, quam epistolam Innocentii I papae esse nemo prudens dubitaverit, cum omnem alium Innocentium pontificem superet codicis hujus aetas annorum saltem nongentorum. Quaenam vero sit epistola haec Innocentii, quo ex codice descripta, an singularem epistolam de Nicaenis canonibus Innocentius dederit, vel illos data occasione in variis epistolis suis adduxerit et inculcaverit, quos dein epitomis hujus auctor in unam canonum seriem continuaverit, plane ignoro. Quamquam vero nihil novi his exhibetur, juvat tamen qualecumque est hoc dare, cum vetustissima haec sit canonum Nicaenorum Latina editio. Quae enim Dionysium Exiguum auctorem praefert, utique posterior est Innocentio I. Quae vero in collectione Isidori Mercatoris profertur, an vetustior sit sive recentior, nondum est exploratum. 623DQuae tandem est Rufini, ejusdem fere antiquitatis est cum Innocentio.
NOTICE.
623CIn that old collection of Lucca, of which I have treated more than once, there occurs, in an epitome of very many councils and of certain decretal letters, an extract from the Letter of Pope Innocent from the council of Nicaea, which letter no prudent man would doubt to be Pope Innocent I's, since the age of this codex, of at least nine hundred years, surpasses every other pontiff named Innocent. But what this letter of Innocent may be, from what codex it was copied, whether Innocent issued a single letter on the Nicene canons, or, as occasion was given, adduced and inculcated them in his various letters, and the author of this epitome then continued them into one series of canons, I plainly do not know. And although nothing new is presented in these, it is nevertheless useful to give this, such as it is, since this is the most ancient Latin edition of the Nicene canons. For the one which bears Dionysius Exiguus as its author is certainly later than Innocent I. And whether the one which is put forward in the collection of Isidore Mercator is older or more recent has not yet been investigated. 623DFinally, the one that is Rufinus's is of nearly the same antiquity as Innocent.
DE EPISTOLA INNOCENTII PAPAE I EX CONCILIO NICAENO.
ON THE LETTER OF POPE INNOCENT I FROM THE COUNCIL OF NICAEA.
I.
Qui se absciderit non ingrediatur in clero.
I.
He who has cut himself off, let him not enter the clergy.
II.
Gentilis qui conversus fuerit et baptizatus, non tacito promoveatur in clero.
II.
A Gentile who has been converted and baptized, let him not be promoted in the clergy tacitly.
III.
Episcopus vel reliqui clerici cum extraneis mulieribus non habitent.
III.
Let a bishop or the other clerics not dwell with women who are strangers.
IV.
Episcopus ab omnibus episcopis ordinetur, vel a tribus cum metropolitani consensu.
IV.
Let a bishop be ordained by all the bishops, or by three with the consent of the metropolitan.
V.
624CEpiscopus alterius episcopi clericum non accipiat, vel excommunicatum. Duas vices in annum concilia fiant propter diversorum querimonia.
V.
624CLet a bishop not receive the cleric of another bishop, or one excommunicated. Let councils be held twice in the year on account of the complaint of divers persons.
VI.
Alexandrinus et Romanus papae primatum habeant.
VI.
Let the Alexandrian and the Roman popes have the primacy.
VII.
Plurimorum episcoporum consensu, maxime metropolitani consensu eligantur presbyteri (forte tamen scriptum est episcopi ).
VII.
With the consent of very many bishops, especially with the consent of the metropolitan, let presbyters be chosen (perhaps, however, bishops was written).
VIII.
Hierosolymitanus episcopus primatum habeat, salvo privilegio metropolitani.
VIII.
Let the bishop of Jerusalem have a primacy, saving the privilege of the metropolitan.
IX.
624DCathari, id est Novatiani conversi clerici recipiantur in clero. Episcopus vero in presbyterii locum recipiatur.
IX.
624DCathari, that is, Novatians, converted clerics, let them be received in the clergy. But let a bishop be received in the place of a presbyter.
X.
In una civitate duo episcopi non sint.
X.
In one city let there not be two bishops.
XI.
Si post ordinationem sacerdotii detectus fuerit, deponatur; simili modo est de lapsis.
XI.
If he has been detected after ordination to the priesthood, let him be deposed; in like manner it is with the lapsed.
XII.
Lapsi sine tormentis septem annos poenitentiam agant.
XII.
Let the lapsed without torments do penance seven years.
XIII.
Post militiam si conversus fuerit, et iterum militaverit, XIII annos poeniteat.
XIII.
If after military service he has been converted, and has served as a soldier again, let him do penance XIII years.
XIV.
625ASi in necessitate acceperit communionem, supervixerit, teneat poenitentiam.
XIV.
625AIf in necessity he has received communion, has survived, let him keep his penance.
XV.
Catechumeni si lapsi fuerint, tres annos poenitentiam agant.
XV.
Catechumens, if they have lapsed, let them do penance three years.
XVI.
Episcopus, vel reliqui ordines de civitate in civitatem non abeant.
XVI.
Let a bishop, or the other orders, not depart from city to city.
XVII.
Vagus clericus non recipiatur ab alio in communionem.
XVII.
Let a wandering cleric not be received into communion by another.
XVIII.
Alienum clericum nullus promoveat in honore.
XVIII.
Let no one promote another's cleric in honor.
XIX.
625BClerici nec usura, nec renovo dent ( sic ).
XIX.
625BLet clerics give neither usury, nor renovo ( sic ).
XX.
Diaconi presbyteris non praeferantur, vel sedeant, nec illi presbyteris Eucharistiam tradant; absentibus vero illis dividant.
XX.
Let deacons not be preferred to presbyters, or sit, nor let them hand the Eucharist to presbyters; but when those are absent, let them distribute it.
XXI.
Paulianeste baptizentur ( sic ).
XXI.
Paulianeste let them be baptized ( sic ).
XXII.
Diaconessas inter laicae habeantur ( sic ).
XXII.
Deaconesses let them be held among laywomen ( sic ).
XXIII.
Uno die teneatur pascha ab episcopis.
XXIII.
Let Easter be kept on one day by the bishops.
DISSSERTATIO In sequentem Epitomen epistolae Innocentii.
Novas Innocentii I epistolas, quamvis nullas habeo promendas, non abs re tamen puto cum lectoribus 625Cmeis communicari oportere ea quae breviarium nostrum canonum in ms. codice Lucensi annorum nongentorum exhibet. Exstant in eo canones e nonnullis Innocentii epistolis expressi, et in epitomen redacti. In ea vero quae ex epistola ad Exsuperium exprimitur epitome deest canon 3, de iis, qui post baptismum magistratum agentes, in causa sanguinis sententiam tulerunt. Cujus omissionis nullam aliam rationem excogitare possum, nisi quod Pontifex ea in re nihil judicat decernendum. Qui succedit canon 4, qui in nostra epitome est 3, male expressus est; neque enim communione privantur uxorati, si adulteraverint, sed innocens ab adultero segregatur. Caetera cum epistola congruunt. Non est negligendum additamentum illud de Lamentationibus Jeremiae, quod ab uno nostro manuscripto suppeditatur, nec in editis legitur.
Post hanc epitomen altera succedit epistola Innocentii ad episcopos Toletanos. Nonnulla plane in ea digna sunt animadversione. Primo enim in nostro 625Dbreviario perinde ac in omnibus antiquis codicibus, teste Harduino, legitur Tolosanos, non Toletanos.
Sequitur epistolae Innocentii ad Victricium ( Victorium habet codex noster) synopsis, in qua omnia plana sunt, et cum editis congruunt, unam si excipias canonis 3 partem secundam, in qua edita quidem epistola audiendas statuit causas ecclesiasticorum in suis singulas provinciis, sine praejudicio tamen appellationis ad Romanam ecclesiam, vel nisi causae gravitas ad sedem apostolicam judicium referat. Haec edita. Codex vero ms. non ita, sed: Romani clerici ad alios episcopos non audeant dicere causas suas. Longe profecto haec duo inter se distant, ut ex altero et altero codice petita videantur. Verum ea quae in editis leguntur Innocentii I papae esse nemo jure ambiget, cum a Nicolao I in gemina epistola in concilio Romano VII, apud Labeum, tom. X, legenda, tamquam ex Innocentio laudentur. Cum 626Avero nec ex epistola ad Victricium accepisse se illa scribat Nicolaus, nec breviator noster usque adeo semper in sensu canonum reddendo sit felix, alterutrum consequi necesse est; vel canon iste, prout in editis, ex alia quadam epistola Innocentii cum hac ejus ad Victricium male assutus est, uti aliis veterum Pontificum epistolis accidisse constat: vel anonymus noster Pontificis mentem minime est assecutus.
In epitome canonis 8, edicitur de monachis in clero non admittendis; id vero non mandat Innocentius, sed monet, ne ad altiorem gradum promoti modestiam, et virtutes reliquas quas in monasterio coluerant, abjiciant. Quare breviatoris nostri oscitantia castiganda est.
Epistolae Innocentii ad Decentium synopsis plane barbara est, sed ejus primum caput veterem quemdam liturgicum ritum exprimit, quem edita non tangunt, quamvis in sensu cum editis congruit. Vetat Pontifex canone 1, ne pax ante finem detur. Id vero 626Banonymus noster ita expressit, Ordo missae ad pacem dare post quartam orationem. Quartae orationis nomine designari hic censeo illam quam ordo Romanus vetus apud Mabillonium Musaei Ital. tom. II orationem ad complendum appellat. In missa enim oratio prior ea erat quae ante Apostolum, id est ante epistolam legebatur. Succedebat altera super oblata. Dein oratio Dominica tertia loco erat; quarta tandem oratio ad complendum habebatur. En ergo breviator noster cum Innocentio conciliatus.
Canon hujus epistolae quintus cur in duos sectus sit, cum praesertim ambo illi in unum et idem redeant, non aliam assignarem rationem, nisi breviatoris nostri oscitantiam. Reliqua plana sunt.
Postrema omnium legitur epitome litterarum Innocentii ad Aurelium (utique Carthaginiensem) episcopum. Exstat in collectione Labbeana num. 12, Innocentii ad Aurelium epistola, ad quam ea referri possunt, quae in hac synopsi habentur.
DISSERTATION On the following Epitome of the letter of Innocent.
Although I have no new letters of Innocent I to bring forth, yet I think it not beside the point that there should be communicated to my readers 625Cthe things which our breviary of the canons in the Lucca manuscript codex of nine hundred years presents. In it there are extant canons drawn from several letters of Innocent and reduced to an epitome. But in the epitome which is drawn from the letter to Exsuperius, canon 3 is lacking, concerning those who after baptism, holding magistracy, have pronounced sentence in a capital case. For this omission I can devise no other reason, except that the Pontiff judges that nothing is to be decreed in that matter. Canon 4, which follows, which is 3 in our epitome, is badly expressed; for the married are not deprived of communion if they have committed adultery, but the innocent party is separated from the adulterer. The rest agrees with the letter. The addition about the Lamentations of Jeremiah is not to be neglected, which is supplied by our manuscript alone and is not read in the printed editions.
After this epitome there follows another letter of Innocent, to the bishops of Toledo. Some things in it are plainly worthy of remark. For first, in our 625Dbreviary, just as in all the ancient codices, on the witness of Hardouin, is read Tolosanos, not Toletanos.
There follows a synopsis of the letter of Innocent to Victricius (our codex has Victorium), in which all is plain and agrees with the printed editions, if you except one, the second part of canon 3, in which the printed letter indeed rules that the cases of churchmen are to be heard each in their own provinces, without prejudice, however, to appeal to the Roman church, or unless the gravity of the case refer the judgment to the apostolic see. So the printed editions. But the manuscript codex not so, but: Let the Roman clerics not dare to plead their cases to other bishops. Assuredly these two are far apart from one another, so that they seem drawn from one codex and another. But that the things read in the printed editions are Pope Innocent I's no one will rightly doubt, since they are cited as from Innocent by Nicholas I in a twin letter in the Roman council VII, to be read in Labbe, vol. X. But 626Asince Nicholas neither writes that he took them from the letter to Victricius, nor is our abridger always so happy in rendering the sense of the canons, one or the other of two things necessarily follows: either that canon, as in the printed editions, has been badly stitched on from some other letter of Innocent to this one of his to Victricius, as it is agreed has happened to other letters of the ancient Pontiffs; or our anonymous author has by no means grasped the Pontiff's mind.
In the epitome of canon 8 it is proclaimed that monks are not to be admitted into the clergy; but this Innocent does not command, but warns that, promoted to a higher grade, they should not cast off the modesty and the other virtues which they had cultivated in the monastery. Wherefore the drowsiness of our abridger is to be rebuked.
The synopsis of the letter of Innocent to Decentius is plainly barbarous, but its first chapter expresses a certain old liturgical rite which the printed editions do not touch, although it agrees in sense with the printed editions. The Pontiff forbids in canon 1 that the peace be given before the end. But 626Bour anonymous author expressed this thus: The order of the mass: to give the peace after the fourth oration. By the name of the fourth oration I judge that here is designated that which the old Roman order in Mabillon, Museum Italicum, vol. II, calls the oration at the completion. For in the mass the first oration was that which was read before the Apostle, that is, before the epistle. The second followed, over the offerings. Then the Lord's prayer was in the third place; the fourth, finally, was held to be the oration at the completion. Behold, then, our abridger reconciled with Innocent.
Why the fifth canon of this letter has been cut into two, especially since both of them come back to one and the same thing, I would assign no other reason than the drowsiness of our abridger. The rest is plain.
Last of all is read the epitome of the letters of Innocent to Aurelius (the bishop of Carthage, certainly). There is extant in the Labbe collection, num. 12, a letter of Innocent to Aurelius, to which the things contained in this synopsis can be referred.
I.
Presbyter et diaconus incontinentes deponantur.
I.
Let an incontinent presbyter and deacon be deposed.
II.
Qui continentes sunt omni tempore viaticum accipiant, et communionem per misericordiam.
II.
Those who are continent, let them receive the viaticum at every time, and communion through mercy.
III.
Uxorati si adulteraverint excommunicentur.
III.
The married, if they have committed adultery, let them be excommunicated.
IV.
Licet accusare homicidam.
IV.
It is lawful to accuse a homicide.
V.
Qui dimiserit uxorem, et aliam duxerit, excommunicetur; similiter et mulier.
V.
He who has put away his wife and married another, let him be excommunicated; likewise the woman also.
VI.
626DLibri qui recipiendi sunt:
Moysi lib. V: Genesis, Exodus, Leviticus, Deuteronomium; Jesu Nave I; Judicum I; Regum IV; Ruth I; Prophetarum XVI; Salomonis V; Psalterium I; Job. I; Tobiae I; Esther I; Judith I; Machabaeorum II; Esdrae II; Chenib, id est Lamentationes Jeremiae. Paralipomenon II; Novi Testamenti; Evangelia IV; Pauli apostoli XIV; Joannis IV; Petri II; Jacobi I; Actus Apostolorum, Apocalypsis Joannis.
VI.
626DThe books which are to be received:
Of Moses, books V: Genesis, Exodus, Leviticus, Deuteronomy; Jesus Nave I; Judges I; Kings IV; Ruth I; of the Prophets XVI; of Solomon V; the Psalter I; Job I; Tobias I; Esther I; Judith I; of the Maccabees II; of Esdras II; Chenib, that is, the Lamentations of Jeremiah. Paralipomenon II; of the New Testament; Gospels IV; of Paul the apostle XIV; of John IV; of Peter II; of James I; the Acts of the Apostles, the Apocalypse of John.
II. EX EPISTOLA INNOCENTII AD UNIVERSOS EPISCOPOS IN TOLOSA.
Episcopus in aliena ecclesia episcopos non ordinet. 627AHispanos detrahet de militia saeculari celeri ad sacerdotium non ordinantes, nec curiales qui non debent esse clerici. Hispanos vituperant ii, qui in forensi exercitatione versati sunt, vel ex militia aliqua, sive ex curialibus, ut ad sacerdotium vel ad minora officia veniant.
II. FROM THE LETTER OF INNOCENT TO ALL THE BISHOPS IN TOLOSA.
Let a bishop not ordain bishops in another's church. 627AHe will draw away the Spaniards from secular military service, not ordaining them swiftly to the priesthood, nor curials, who ought not to be clerics. Those blame the Spaniards who have been engaged in forensic practice, or from some military service, or from the curials, so that they come to the priesthood or to the lesser offices.
III. INNOCENTII AD VICTORIUM EPISCOPUM.
III. OF INNOCENT TO VICTORIUS THE BISHOP.
I.
Sine metropolitani consensu episcopus non ordinetur.
I.
Without the consent of the metropolitan let a bishop not be ordained.
II.
Qui cingulum militiae saecularis habuit ad clericatus officium non veniat.
II.
He who has had the belt of secular military service, let him not come to the office of the clerical state.
III.
627BInter clericos episcopus audiat. Romani clerici ad alios episcopos non audeant dicere causas suas.
III.
627BAmong clerics let the bishop hear. Let the Roman clerics not dare to plead their cases to other bishops.
IV.
Mulierem viduam clericus non ducat uxorem.
IV.
Let a cleric not take a widowed woman as wife.
V.
Alienum clericum nullus suscipiat.
V.
Let no one take up another's cleric.
VI.
Novatiani vel Montenses per manus impositionem suscipiantur. Qui de nostris ad illos fuerunt, et revocantur, longe poeniteant.
VI.
Novatians or Montenses, let them be taken up through the imposition of the hand. Those of ours who have gone over to them, and are called back, let them do penance long.
VII.
Diaconi non misceantur cum uxore.
VII.
Let deacons not have intercourse with a wife.
VIII.
Monachus in clero non veniat, nec uxorem accipiat.
VIII.
Let a monk not come into the clergy, nor take a wife.
X.
Velata si erraverit non accipiat poenitentiam.
X.
A veiled woman, if she has gone astray, let her not receive penance.
XI.
Consecratae Domino non velatae si nupserint poeniteant.
XI.
Women consecrated to the Lord, not veiled, if they have married, let them do penance.
IV. INNOCENTII AD EPISCOPUM ( sic ).
IV. OF INNOCENT TO THE BISHOP ( sic ).
I.
Nullus bigamus clericus ordinetur.
I.
Let no bigamous cleric be ordained.
II.
Qui ante baptismum uxorem habuit, et post baptismum 627Daliam duxerit, bigamus est.
II.
He who before baptism had a wife, and after baptism 627Dhas married another, is a bigamist.
I.
Ordo missae ad pacem dare post quartam orationem.
I.
The order of the mass: to give the peace after the fourth oration.
II.
Nomina recitentur post commendationem offerentium.
II.
Let the names be recited after the commendation of the offerers.
III.
Non consignent infantes presbyteri nisi episcopi.
III.
Let presbyters not seal infants, except bishops.
IV.
Omne sabbato jejunetur.
IV.
Let there be fasting on every sabbath.
V.
Teneant presbyteri missam in urbe praesente episcopo.
V.
Let presbyters hold mass in the city when the bishop is present.
VI.
628BSine jussu episcopi presbyter missae teneat, in urbe praesente episcopo.
VI.
628BWithout the bishop's command let a presbyter hold masses, in the city when the bishop is present.
VII.
Sine jussu episcopi vel alii manum ponant inergumeno.
VII.
Without the bishop's command let others also lay a hand on one possessed.
VIII.
Omnes poenitentes V feria de pascha reconcilientur.
VIII.
Let all penitents be reconciled on the fifth feria of Easter.
IX.
Presbytero liceat visitare infirmum, et ungere chrisma, poenitentem aegrotum non liceat ungere de chrisma.
IX.
Let it be lawful for a presbyter to visit the sick, and to anoint chrism; a sick penitent let it not be lawful to anoint with chrism.
VI. INNOCENTII AD AURELIUM EPISCOPUM.
Facile non imponatur manus Episcopo, ex laico non ordinetur.
VI. OF INNOCENT TO AURELIUS THE BISHOP.
Let a hand not be laid easily on a Bishop; let him not be ordained from a layman.
OBSERVATIO PHILLIPPI LABBEI S. J.
Sequentes canones a synodo quapiam Romana ad Gallos episcopos jampridem missos ex aliquot manuscriptis codicibus primum in lucem extulit R. P Sirmondus in appendice ad I tomum conciliorum Galliae, eosdemque Regius collector conjecit non suo loco in calcem XXXVII voluminis post indices cum tractatu de antiquis episcoporum promotionibus. Nos vero ejusdem clarissimi editoris conjecturam non improbabilem secuti, Innocentii primi epistolis subjecimus; cum ab eis nec decretorum, nec scriptionis forma abhorreat. Quo autem anno editi sint, plane non constat, etsi maximam ut nemo non 628Dvidet, antiquitatem prae se ferant.
OBSERVATION OF PHILIPPE LABBE, S. J.
The following canons, sent long ago by some Roman synod to the bishops of Gaul, the Reverend Father Sirmond first brought to light from several manuscript codices in the appendix to volume I of the councils of Gaul; and the Royal collector threw the same, out of their place, into the end of the XXXVII volume, after the indices, with the treatise on the ancient promotions of bishops. We, however, following the not improbable conjecture of the same most illustrious editor, have placed them under the letters of Innocent the first, since neither the form of the decrees nor that of the writing is foreign to them. But in what year they were issued is plainly not established, although, as everyone 628Dsees, they bear on their face the greatest antiquity.