Letter 30: if who volens parlem to himself corporis (impulavil, clericus csse not potcsl; nolens moreover can.

I. If anyone, of his own will, has cut off a part of his own body, he cannot be a cleric; but if unwillingly, he can. — II. That bigamists cannot be admitted to the clergy. — III. That those from the laity ought not to be promoted to the clergy. — IV. Which of the laity may be made clerics. Here the keeping of a concubine is plainly forbidden. — V. On the periods of time to be observed in the ranks of the clergy. Innocent to Felix, bishop of Nuceria. 1. We cannot but marvel that your Charity follows the institution of our forefathers, and refers to us, as to the head and to the very summit of the episcopate, all things that can admit of any doubt, so that, the matters having been consulted, the Apostolic See may pronounce some sure decision out of these very doubtful cases as to what is to be done. This we both gladly accept, and we commend your Charity as mindful of the canons. 2. You have written, then, that by the fervor of faith in which you are strong, and by your love of the holy people, you have either repaired the churches of God or built various new ones; but that, among these, some of the clerics whom you appoint do not have [proper standing], and that some indeed are mutilated, and some are bigamists. At which we were astonished, that so prudent a man should have wished to consult about these things, which are established for all by sure reason. Therefore we say this not as to men who are ignorant; but we say that you, perhaps occupied with other matters, had forgotten this. Chapter I. — 3. He, therefore, who of his own will has himself cut off a part of any finger, the canons do not admit to the clergy [Distinction 55, c. 6; Council of Tribur, c. 55; Council of Nicaea, c. 1]. But as for him to whom it happened by some accident, while he was either devoting his care to rural labor, or, doing something, struck himself not of his own accord, these the canons command both to be made clerics, and, if they have been found among the clergy, not to be cast out. For in those former cases the will is judged, which dared to lay iron upon itself, namely [...the text becomes corrupt here: ···], such that he might do to others also [...] for he has deserved [pardon]. Chapter II. — 4. But concerning bigamists it ought not even to have been consulted, since the reading of the Apostle is manifest, that a man of one wife ought to be admitted to the priesthood or to the clerical state (I Tim. iii, 2), and that this very one, moreover, [is fit] if he received her a virgin. For as to her whom he had before his marriage [to her] — even though [her former husband] be dead, yet if she was afterward joined to a cleric, the cleric who shall take her cannot be [a cleric], because it is provided in the law that a priest can have to wife neither a widow nor one who has been cast off (Lev. xxi, 13). Chapter III. — 5. But concerning the laity your Religion [i.e. your reverence] has consulted us, as to whom the canons forbid to be ordained (see Council of Sardica, c. 15). It is indeed certain that the ecclesiastical rules contain this; but it is not so defined that it should be established concerning all the laity. For clerics are not born, and cannot be made [as such by nature]; but (Distinction 51, c. 2; Ivo, part 6, c. 95) certain classes have been designated, from which men cannot come to the clerical state — that is, if any of the faithful has served as a soldier, if any of the faithful has pleaded causes [as an advocate], if any of the faithful has petitioned [in court], if any of the faithful has administered [public office]. But concerning the curials [town councilors] the reason is manifest; since even if men of this kind be found who ought to be clerics, yet, because they are more often demanded back for the curia, one must beware of these (see above, epistle 2, n. [...]), on account of the trouble which often comes to the Church from these. Chapter IV. — 6. But the laity who, having wives, have been baptized, and have so conducted themselves that their reputation wavers in nothing — so that they have clung either to the clergy or to the monasteries from the time they were baptized, and if they have not [...], if they have continued in this for a long time, and their life is likewise approved — because they are approved, that they may afterward come to the priesthood, having completed the merits of their terms of service, let them not seize beforehand what an approved life deserves to receive. And let no one quickly become a reader, quickly an acolyte, quickly a deacon, quickly a priest; because in the lesser offices [...]. Nor let any quickly [advance]. For they have recognized a concubine, not a mistress; if in all good works they have been vigilant, men of this kind are not forbidden to be taken up to the lot of the clerical state. Chapter V. — Yet so, indeed, that in their case the periods of time appointed by our forefathers be observed (see Siricius, epistle 1, n. 13, and Zosimus, epistle 9, n. 5). 7. Since, therefore, it has been shown by a sure definition who ought to be admitted and who rejected: out of all these, whom your Dignation [i.e. your worship] sees cannot be rejected, you ought to choose those whom you will make clerics. For if we should wish to grant to men no harm or favor, we can find such men in whose taking up we may neither incur scandal nor have cause to blush. [Editorial apparatus follows:] [On the passage in Chapter IV citing Tertullian:] Tertullian, in the book To His Wife, n. 8, had proclaimed concerning Christian matrimony: "Whence shall we be sufficient to recount the happiness of that marriage which the Church joins together, and the oblation confirms, and the blessing seals, the Angels announce, and the Father holds ratified?" [Note on the text:] In the edition of the Councils, [this letter] is divided by Dionysius Exiguus into five titles or decrees, the 28th, 29th, 30th, 31st, and 32nd; it is cited by Cresconius more than once. It exists also in the Spanish collection, as in the collection of Isidore. [Note on "the will is judged":] In the same collection: "the will is that which dared to cut iron upon itself," the word "is judged" being omitted; which fault is just the same as a condemnation, inasmuch as pardon is straightway set against the one to whom [pardon] is owed. But to this judgment the following reasoning is subjoined: that he is judged as one who will not hesitate to commit this against others, or will commit without any scruple, that which he had committed against himself. To this it is not pleasing that, as occasionally in the common editions, [the reading] be doubted. Then in the manuscript [codices] of the [Royal collection], "they may be able"; which word, referring to those whose will is impugned, not referred to the will itself, refuses to be admitted at all. [Note:] Innocent, having been consulted on this matter (epistle 6, chapters 5 and [...]), also replies. [Note:] Thus Dionysius, which neither in the copies sent by Hadrian to Charlemagne is altered. But the manuscripts of the Spanish and Isidorian collections, as in the common editions, [read] "concubine." It is to be noted that Innocent permits access to the clergy to those who have married a wife, in such a way that he wishes them to have the testimony of a life innocently led from the time they were baptized. [Note:] The word "all" was first struck out by Cresconius, and not afterward restored; it is recalled from Merlin and the manuscripts. EPISTLES AND DECRETALS.

I. Si quis volens parlem sibi corporis (impulavil , cle- ricus csse non potcsl; nolens autem potest. — II. Quod dignmi admiiti ad clenim non possint. — III. Qui de lnicis ad chrnm non dcbeanl promoveri. — niam meruil. Cap. II. — i. I)e f digamis nnlem nec consnli de- buit, quod manifesta sit lectio Apostoli, unins uxoris virum ad sacerdotiuiri sive ad clericatum admitii de- bere , et lianc ipsam tainen si virginem accepit (I Tim. ni, 2). Nam ea, qua: habueril anle viruin , licet dcfiincius sit, lamen si clerieo po-lea fueritco- IV. Qni de lnicis possint clerici /ieri. llic aperte pulata, clericus, qui eam acciperit, essenon potcrit, concuba proltibeiur. — V. De temporibus in cleri quia in lege cauium est, non vidiiam , non abjeclam ordinibus immornndis. Inxocentius ff.lici episcopo b Nucerino. 1 Mirari non possunuis , dileclioiiem tuain sequi inslilutamajorum,omniaque,qua; possunlaliquamre- ciperc duhitaiionem, ad nos quasi ad caput alque ad liabere posse conjugeln sacerdotem (Levii. xxi, 13) Cap. III. — 5. Delaicis veroreligio lua consuluit, quos cannnes ordinare piohibeanl (Vide concil. Sar- dic. c. 15). Cerium est quidem , hoc regulas eccle- siasiicas continere : sed non ila drfinitum est, ut de apicem episcop.itus referre, ut consulia videlicetse B nmnibiis sit laicis constiiuium. Neque enim clerici des aposlnlica ex ipsis rebus duliiis ccrliim aliiptid navci, et non fieri possunl : sed (Disl 51, c. 2; 1 facieiuluiiiquo pronunliet. Quod nns et libenteracci- lvo. p. 6, c. 95) designata suni geuera, de quibus ad pinius, et dileclionem liiam memorem ranonum elericatmn pervenire non possunl, id est, si quis fi- coinprnbamus. dclis mililaveril , si quis lidelis causas egeril, boc 2. Scripsisti ergo, qund fervore liilei, quo polles, est , e postulaveril, si quis fidclis admiuislraverit. etamoie sanct;c pleliis, vcl reparaveris ccclesias De curialibus auiem manifesta ratio est; quoniam Dei, vel novas quasque consiruxeris : sed in his cle- etsi inveniantiir Imjusmodi viri, qui dcbeanl clerici ricos, quos consiituas, uon babcre, aliquos vero fleri, tamen fjiloniam soepiuS ad curiam repetuniur, mutilos, aliquos digamos esse. Ad qund siupuinms, cavendnm ab bis est ( Vide supra epist. 2, n. M) prudcntem viium de his vnluisse ronsulcre, qute om- proptef iribulaiionem, qu;e sa-pe de his Ecclesi* nibus sunt ceria raiione coinperla. Ergo non quasi ignorantibus dicimus; sed in aliis lorsilan occupatos, isiud oblitns vos es>e dicimus. Cap. I. — 3. Qui igiiur paitem cujuslibel digiti provinit. Cap. IV. — 6.Laici vero, qui habenies uxores bap- lizaii sunt, ac sic se instituerunt, ul opinin enrum in nullo vacillet, ul aut clericis juucli sint, aul monas- sibi ipse volens abscidit, bunc ad clerum canones C teriis , ex quo baptizati suiit , li.eserint , el si non non admillunl (Disi. 55, c. 0; Concil. Tribur. c. 55, Nicam. c. I). Cuivero d casu aliquo contigil, diun aut operi rusiico curam impendit , aut aliquid fa- ciens , sc. nou spnnle percussit, bos canones prscci- piunt et clericos lieri , et si in clero fuerint reperti , non abjici. In illis enim vnlunias c judicala est, qu* n. 5). Nec cilo quilibet lecior, cilo acolyihus, cito sibi ausa fueril fcrrum injicere, qimd scilicet et alii diaconus,ciln saccrdnsfial : quia in J minnribus olfi- 11 concubain , non pelllccm uovcrinl , si in omntbUS ' botiisoperibus vigilaverint, non proliihcntiir hujus- inoili ad clericatus soriem a^suini. Cap. V. — Ita sane, ut in eos tempura a majoribos constituta ser- ventiir ( V. Siric. episl. I, n. 13, el Zosim. epist. 9, lullianiis, lib. nadUxorem, n.8,deClirislianomalri- inoiiin pradicarat : UiidesttfHciuinusadcnarruiidam fe- licitulem ejus mairimenii , quod Ecclesia conciliat , et conjirmii oblutio, et obsignulbeiiedictio, Angeli reitun- tianl, Pater ralo habei '.' 11 ln edil. Concil. i. In quiuque litulos seu decre- ta xxviii, xxix, xx\, xxxi et xxxii , a Dionysio Exi- guo divisa esl; Citatur a Cresconio non semtl. Ex- siat et in HKpana, ut in Isidori colleclione. 0 In eoilem coilii e, volunias est quce sibi uusa fue- ril ferrum incidere, oiiiissn judicaia; quotl vitIhiiii perinde csl alqne ilainii.ua, utpnle cui mnx vcniam meruit opponitur. Judicii aiiicm liujus ea subjicitur ralin, i|iiod is judicalur non dubitaluruS hocinalios cominillere, seu iinllo scrupulo comniissurus, quod in se ipse cnmmisisset. Iluic non placetquodsublnde in vulgalis, dubilari. Tum in nis. Itcg., possinl : quoil verbiim ail cos quorum voluntns arguitur, non ad ipsam voluniaiem relatum, adniiiti nil icpu- «n.il. D rc consullus Innoceniius epist. 6, eap. 5 et5, ei re- spoinlci. 1 S;c Dion. quod nec in exemplaribus ab lla- diiano ad Carnliiin Magiuim missis n.nlaliini. At inss. coll. Ilisp. e! lsiil. ut in vulgaliS, ciiiuubiiiam. Nntaiidum est Iiinoceiniom iis, qui uxorera rloxe- rint, adilum ad clcrum iia permiltere, ul eos vitae, ex guo biptizuii suitt., inliocenicr aci.e tcstiinoniuiii hahere veiii. ' Vox omnibus a Craliliio prinuim cxpnncla, nec deinceps rcstiiuia. rovocatur cx MerU ei inss. fiOI EPIS'iOL,E ET DECRETA. 600 ciiS si diii prrdureiil , et viia emuni pariier eioljse- A quia comprohantiir, n't ad sacenloliuni posiea emen- sis stipcndioruin meiiiis veiiinnt, nec praripiant quod viia probata merctur accipevc. 7. Quoniam evgo cevia definitionc monsivalura est, qui delieanl adniitti, qilive reprnbari : rx liis omnibus, quos videt dignalio lua non posse repro- bari, eligere debebis «Juas cleriros Facias. Sienim nul- lai ciutiam hommibus nut beneftcium prsestare veli- inus, lalesinvcnircpossiimiis.dequoruiu assumplione nec incurrcre scandalum, nec erubescere valeanius.