Letter 9: .. d concerning incontinentia sacerdotnm or levitarum.

[Table of chapter headings:] ... On the incontinence of priests or Levites. -- II. On final penance. -- III. On administrators [those who hold public office]. -- IV. That husbands should not consort with adulterous wives. -- V. That those who dictate petitions, even criminal ones, are to be held free of blame. -- VI. That those who, a divorce having intervened, have contracted a separation, if they join themselves in other marriages, are shown to be adulterers. -- VII. Which books are received into the canon. Innocent to Exsuperius, bishop of Toulouse, greeting. 1. To you who consult us, dearest brother, as to what we think on each kind of question proposed, we have replied, according to the grasp of our understanding, as to the things that seemed best -- what teachable reason would urge ought to be followed, or what the authority of Scripture would show, or what the observed sequence of the ages would demonstrate. And indeed your charity, following the practice of the prudent, preferred to refer to the Apostolic See what it ought to observe concerning doubtful matters, rather than, by presuming upon usurpation, to maintain on each point what might seem good to itself. For why should we think it more shameful to learn something than to be wholly ignorant of it? To me too, teachableness comes through this exchange, while, the reasons having been examined, I am compelled to answer the questions proposed; and so it comes about that he who is asked to teach always learns something. I shall therefore set forth each matter, and subjoin the response. Chapter I. -- 2. You have set forth what ought to be observed concerning those who, placed in the ministries of the diaconate or in the office of the presbyterate, their begotten sons have betrayed to be, or to have been, incontinent. Concerning these the discipline both of the divine laws and the admonitions of the man of blessed memory, bishop Siricius, are manifest [...], that the incontinent placed in such offices be deprived of every ecclesiastical honor, nor be allowed to approach the ministry, which it is fitting be fulfilled by continence alone. For there is a very ancient authority of the sacred Law, kept from the very beginning, namely that the priests were commanded to dwell in the temple in the year of their course (Luke 1); so that, serving the sacred oblations, they might keep themselves pure and cleansed from every stain. [Greek scholion:] ...and, the whole synod that took place in accordance with the canon having assembled, there too they made these things subject to the canon; for the Church of the Romans does not admit any other canon than the one made by the witnesses [the Nicene fathers] in the Nicene canons, holding fast the unassailable safeguard. ... For why should we think it more to be ashamed of to learn something than to be wholly ignorant? To me too teachableness accrues from the conference, while, the reasons having been examined, I am compelled to answer the questions proposed: and so it comes about that he who is asked to teach always learns something. (so that they may) obtain it. [The priests were] to vindicate to themselves the divine ministries pure and cleansed from every stain (1 Chronicles 24): nor is it lawful that those be admitted to the sacrifices who exercise carnal intercourse even with a wife, since it is written: Be holy, for I also am holy, the Lord your God (Leviticus 11:44 and 20:7). To whom, indeed, on account of the succession of offspring, the conjugal use had for that reason been relaxed, because from another tribe no one had been commanded to approach the priesthood, how much more (compare the Council of Tours I, year 461, c. 1) ought these priests or Levites keep their chastity from the day of their ordination, for whom either the priesthood or the ministry is without succession, nor does a day pass in which they are free from the divine sacrifices or from the office of baptism! For if Paul writes to the Corinthians, saying, Abstain for a time, that you may be free for prayer (1 Corinthians 7:5); and this he prescribed to laymen; much more shall priests, whose office of praying and of sacrificing is continual, always have to abstain from intercourse of this kind. And if such a man is contaminated by carnal concupiscence, with what shame will he presume even to sacrifice, or with what conscience or by what merit does he believe himself to be heard, when it has been said: All things are clean to the clean, but to the defiled and unbelieving nothing is clean (Titus 1:15)? 3. But perhaps he believes this to be permitted, because it is written, the husband of one wife (1 Timothy 3:2). He did not say this of one remaining in the concupiscence of begetting, but on account of the continence that was to come. For neither did he refuse those whole in body, who says, But I would that all men were as I myself am (1 Corinthians 7:7): and more openly he declares, saying, But they who are in the flesh cannot please God. But you are not now in the flesh, but in the spirit (Romans 8:9): and he said having children (1 Timothy 3:4), not begetting them. 4. But that is plainly a different and a distinct sentence. For if it shall not be proved that that form of ecclesiastical life and discipline alike, which went out from bishop Siricius to the provinces, reached certain persons, to these let pardon for their ignorance be granted, so that henceforth they begin altogether to abstain. And so they shall retain the grades in which they have been found, in such a way that it be not lawful for them to ascend to higher ones. For whom it ought to be counted a benefit, that they do not lose this very place which they retain. But if any shall be detected to have known the form of living sent by Siricius, and not at once to have cast off the desires of lust; these are by all means to be removed, who, after the admonition was known, judged that pleasure was to be preferred. Chapter II. -- 5. And this too was asked, what ought to be observed concerning those who, after baptism, given over at all times to the pleasures of incontinence, at the very end of life beg at once both penance and reconciliation of communion (Causa 23, q. 4, c. 45). 6. Concerning these the earlier observance was harsher; the later, mercy intervening, more inclined to leniency. For the earlier custom held that penance should be granted, but communion denied. For since in those times there were frequent persecutions, lest the granted ease of communion should fail to recall men, made secure about their reconciliation, from their lapse, communion was deservedly denied; penance was granted, lest all should be utterly denied: and the circumstance of the times made the remission harsher. But after our Lord restored peace to his Churches, the terror now being dispelled, it pleased that communion be given to those departing, and on account of the Lord's mercy, as a viaticum to those about to set out, and lest we should seem to follow the harshness and hardness of the Novatian heretics, who deny pardon. Therefore communion shall be granted along with final penance: so that men of this kind may, even in their last moments, our Savior permitting, be delivered from perpetual destruction. Chapter III. -- 7. It was also asked concerning those who, after baptism, have administered public office, and have either inflicted torments [...]. 8. Concerning these we read nothing defined by our forefathers. For they remembered that these powers had been granted by God, and that for the punishment of the harmful the sword had been permitted, and that the avenger had been given as the minister of God in matters of this kind (Romans 13:1, 4). How then could they reprehend a deed which they saw to have been granted by God as its author? Concerning these therefore, as has hitherto been observed, so we hold, lest we should seem either to overturn discipline, or to come against the authority of the Lord. But to themselves all their deeds shall be reserved in the account to be rendered. Chapter IV. -- 9. And this too was desired to be known, why husbands joined in continued [marriage] should not consort with adulterous wives, while on the contrary wives are seen to remain in fellowship with adulterous husbands. 10. On this point (Causa 32, q. 6, c. 23; Ivo p. 8, c. 214) the Christian religion condemns adultery in either sex by equal reason. But women do not easily accuse their own husbands of adultery, and hidden sins do not have punishment. Men, however, have more freely been accustomed to report adulterous wives before the priests: and therefore communion is denied to women, their crime having come to light. But of men, the offense being hidden, no one easily abstains from them on suspicions. Such a man indeed shall be removed, if his disgrace is detected. Since therefore the cause is equal, sometimes, proof being lacking, the reckoning of punishment rests. Chapter V. -- 11. This also (Causa 23, q. 4, c. 46; Ivo p. 10, c. 94) you wished to inquire, whether to those dictating petitions [legal pleadings] it may be freely conceded, who after the regeneration of baptism, at the bidding of princes, demand the death of someone, or blood by way of [legal] indictment. Which matter princes never grant without judicial cognizance; but they always refer the causes themselves, or the crimes, to the judges, so that the cause [...]. Chapter VI. -- 12. Concerning these also your charity inquired, who, a repudiation [divorce] having intervened, have coupled themselves to another marriage. That these are adulterers on both sides is manifest. But those who, even with the wife living, although the marriage may seem to have been dissolved, have hastened to another union, neither can they fail to be seen as adulterers, to such a degree that even those persons to whom they are so joined are seen also to have themselves committed adultery, according to that which we read in the Gospel: Whoever shall put away his wife, and shall marry another, commits adultery (Matthew 19:9). And therefore all are to be held back from the communion of the faithful. But concerning the parents, or concerning their kinsmen, nothing of the kind can be established, unless they are reported to have been instigators of the unlawful union. Chapter VII. -- 13. Which books are received into the canon, a brief appendix shows. These are the things which you wished to be admonished of by [our] voice: The five books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and Joshua son of Nun, Judges one [book], the books of Kings four, together also with Ruth, the books of the Prophets sixteen, the books of Solomon five, the Psalter. Likewise of the histories, the book of Job one, the book of Tobit one, Esther one, Judith one, Maccabees two, Esdras two, Chronicles two books. Likewise of the New Testament: the books of the Gospels four, the epistles of the apostle Paul fourteen, the epistles of John three, the epistles of Peter two, the epistle of Jude, the epistle of James, the Acts of the Apostles, the Apocalypse of John. But the rest, which are either under the name of Matthias or of James the Less, or under the name of Peter and John, which were written by a certain Leucius, [or under the name of Andrew, which were written by the philosophers Nexocharis and Leonidas], or under the name of Thomas, and if there are any others, you shall know are not only to be repudiated, but also to be condemned. Given on the tenth day before the kalends of March [February 20], Stilicho for the second time and Anthemius, most distinguished men, being consuls.

.. d De incontinentia sacerdotnm vel levitarum. — II. e De ullima pceniteniia. — III. ' De administra- loribus. — IV. Quod viri cum adulleris tixoribus non conveniant. — V. Quod qtit preces vel crimi- g nales dictant , habeantur immunes. — VI. Quod ii qui intercedente repudin divoriium pcrtukrunt , si se nupliis aliis junxerint, adulleri esse monstrenlur. — VII. Qui libri in canone recipianlur. innocentius n dxsupeiuo episcopo Tolosano salutem. i. Consulenti tibi, fraier cliarissime, quid de pro- posita specie unaquaqiie senlirem, pro caplu iutel- epist. 5, n. 5) evidentia commearunt, iilincoiitincnles ligentiaemeiequaesuiilvisarespondi, quidsequendum in offlciis lalibus posiii, onini bonore ecclesiasiico vel h docilis raiio persuaderel, velauctoritas leciionis priveniur, nec admittanlur arcedere ad i minisie- ostenderet, velcnsiodila series teniporum deinonstra- rium, quod sol.i conlinenlia oportet impleri. Est rel. Et quideni dilectio lua, instilutum secuia pru- enini vetus adniodum sacroe legis auctoritas, jam deniium, ad sedem apostolicain refurre maluit quid inde ab inilio custodiia, qund Ic in leniplo anno vieis deburei de rebus dubiis custodire, poiius quam usur- G Snx babilare prrrcepti sunt sacerdotes (Luc. i) ; tit palione pnesumpla qu;e sibi viderenlur tle singulis servienies sacris oblationibus, puros el ab onmi labe £}? youv, £t ouppeis <ru rC. y.ptri)pu>>, aravT»;o"ov rn y.uru Xotarov yeyevnp-ivn o-uv65m , y.uy.ei rxs uirius yopvuo-u; ij7r6 puprvai rois Ntxaiaj xwvoohv , a.).).ov yup zavova n Potpuiuv oO KupuSiyjrut exxXvata , avavTtppriTOv Trjv uafuheiuv cyjnan. oblinere. Curenim magispudcndum putemusdiscere aliquid, quani omnino nescire? Milii quoque ipsi de collaiione dociliias accedit, diim ' perscru'alis ra- lioiiilius ad proposila respondcre compellor : eoque lil, ul aliquid seniper addiscat, qui postulniur ut doceat. Proponam igilur singula, subjiciamque re- sponsum. Cap. I. — 2. Proposuisii, quid de his observari debeat, quos in diaconii ministeriis aut in oflicio presbyterii positos, inconlinenles esse aut fuisse, generati lilii prodiderunt (Disl. 82, c. 2; lvop. 6, e.f>7; Agathense concil. c. 9). De bis et divinarum legum nianifesta est disciplina, et beatsc recorda- tionis viri Siricii episcopi moiiita (Epist. 1 c. 7, ct » Bigotius pr.eferens cogiiur, srqni videlur leciio- iieui Georgii Alexmdr. in vita Chrysnstmn. yivopevn pro yz'iivri<J.hvn exlubenli-. Veitil Aiubrosius Cnniald. accurre ad synodum proxime m (Jhristo celebrandam : qn id emu yevovpevn legi-se indicio ust. Exisiiniat Til- lemnntius lnn icenliuiii de fiiturasynodovcliit certnm loqui, quia Ilonorius, qui Rouiae iiim versabalur, cani.ib Arcidio peiituriini sespopondisset. Verum si spuni illam aliqtiando-ceriamhabuilhic papa, non iliu Tbeopliiluiii Innoceniiuspra3inoiiet, eum Aiinoilienis caiiombus fiu-ira niii. tiam suam adversus co«, qui aut scienles aut igno- r.inies pecrassent, sequo discrimine inoileraienir. " s Ita plei ique niss. non ut in vulgalis, Exuperio. Mo\ plines probae not:e oiniiiuol salutem; quaa vox 1 Anliquiores mss., prascrutatis ; et infra, qui pos- tulatur docere. ) Apinl Merl. ei Crab. ut in mss. coll. Dion. Ilifp. ct Isid., tate ministerium. Mulius abesi tale ab alu» libris. 1 Scx niitiqni mss., iii templis. Deinde quaiuor, anno vicissitudinis suae. 497 EPISTOL.E ET DECRETA. 198 purgatos sibi viudieenl divina n ministeria (I Para- lip. xxiv) : nci|iie eos ad sacrificia fas sit admiiti, qui exerceiit vel cuin uxore carnale consortium, quia scripluin est : Sancti estote, quia et ego sanclus sum Dominus Deus vesler (Levil. si, 41, et xx, 7). QuibllS iitique, propier sobolis successionem, b propierea uxorius usiis fueral relaxalus, quia ex alia irihu ad sacerdotium iiiillusfuerai prseceptus accedere, quanto m.igis (Confer. concil. Turon. i, an. 4GI, c. 1) lii sa- cerdotesvel leviiae pudiciliam ex die ordinationis auoB seivare debeni, quibus vel sacerdoiium, vel mi- nisierium sine successione est, nec pwterit dies, qua vel a sacriliciis divinis, vel a baplismaiis oflicio vacent! Nara si Paulus ad Corinthios scribit dicens, Abstinete vos ad tempus, ut vacetis orationi (I Corittt. vn, 5) ; el hoc lllique laicis praccepit ; niiilto tnagis sacerdotes, quibns et orandi et sacrificandi juge of- ficiiiin est, semper dehebunt ab hujusmodi consortio abstinere. Qui si contaminalus fuerit carnali concu- piscentia, quo pudore vel saerificare usurpabil, aul qua conscieuiia qnove merilo exaudiri se credit, cum dictum sit: Omnia munda mundis, coinquinatii autem el infidelibus nihtl mundttm (Til. i, 15)? 3. Sed foriasse hoc licere credii, quia scriptum esl, unius uxoris virum (I Tim. m, 2). Non c penna- nenieni in concupisceniia generandi boc dixii, sed propler continentiam futuram. Ncque enim inicgros corpore non adniisil, qui ait, Vellem autem omnes tic esse, sicut et ego (I Cor. vn, 7) : el aperlius de- clarat, dicens, Qui autem in came. sunt, Deo plucere non possunt. Vos autem jam non estis in carne, sed in A spirilu (Itom. vm, 9) : et d habentem filios (I Tim. m, 4), non generantem, dixit. 4. Sed ea piane dispar et e divisa scnicniia est. Naiu si ad aliquos forma illa ecclesiasiicx vilafi pa- riicr et disciplinae, qiuc ab eni-cnpo Siricio ad pro- vincias commeavit, non probabitur perveni.ssc, bis igooiaiionis venia reiiiiiletur, ila ul de ca;iero peni- tus incipiani abslinere. Et iia gradus suos. in quibus inveiili fuerint, sic retenienl, ut eis non liceat ad pntiora conscendere. Qiiibus in beneficin esse debct, quod bunc ipsum locnm, quem retinent, non amil- lunt. Si qui auicm scis^e formam vivemli missam a Siricio detegenlur, neque statim cupiditates libidinis abjecisse; iili sunt modis nniuibiissubnioiendi, f qui post adinouiiionem cognilam, pra?pouendam arbi- B trali sunl voluptalem. Cap. II. — 5. Et boc quipsiium esl, quid de liis observari oporteat, qui pnstbaptismum onmi 'enipore incontineuiiae voluplaiibus dedili, iu exiremo fine viitesiue pcenitentiam siinul et reconciliaiioiiemcom- munionis exposcunt (23, q. 4, c. 45). C. De hisobservatio prior, durior; poslerior, inier- venienie misericordia, inclinaiior. Nam consueiudo prior tenuii, ut concedereiur poenileniia, sed coin- miinio negaretiir. Nam cun> illis lemporil us crebraj persecniiimes essent, ne comniuiiionis corcessa fa- ciliias bomines de recoucilialione securos non revo- caret a lapsu, merito negata communioest; concessa pceniieniia, ne tuium penitus negaretur: etduriorem remissionem fecil temporis ralio. Sed postquam Do- G niinus noster pacem Ecclesiis suis reddidil, jani de- pulso lerrore, communionem dari 6 abeuntibus pla- Eam ipse disi. 82, c. 2, fidelius referl. Colb., propter permanentem. Novioni. et Lauduu. cum Merlino, permanenti. Alii plus ijnndecim, iiqne anti- qui res, permanentem : sicque legendum csse subse- qnens nola conlirmabit. Apostoli verbis illustrat in huuc modum : hab.ntem enim dxit filios, non facientem. Anlea eaedem edil. post Merlin. , Quod et aperlius, addito quod prceter fidem mss. ' Edili, cxceptn Quesn. quia post: refraganlibus mss. Africa, ^ed apud quosdam duiulaxai episcopos, qui quidem ita dandam pacem moechis non putavervnt, et in toium pcenilentice lucnin conlia adutleria clawerunt, ui lainen a coepiscoporiim sunrum aliler seuiien- tiiiui, ac pacein eis concedeiiiium collegio miuime reeesserinl, ui iradit Cyprianus episl. 52, ad Auio- nianiun. SeverilalishiijiisqnoiMampraHereaestexem- Inhcere yveniieutiiv usque ad exlremum litir, uec tibi propsumas ab hnmana d<e veniam dari ; quia decipit te, uui hoe tibi poiliceri voluerii. Qna' eni n proprie in bo- minum peccasii, ah ipso :olo le couvenil iu die judicii exspectnie remedium. Quanivis autem Cyprianus in laiid.ua epi l ''a lapsis nec pcenilenliam nec indul- gemiini ilenegaudam fuse prohei ; >ub ejusdem la- inen finem boc decemil • Pceniientiamnon agentes, nec dolorem deliclornin suorum loto corde et mainfesla la- mentationis suoe professione testantes, proliibendos um- nino censuimus a sve communicaiiouts et pacis, si in infirmilnte alqne in periculo rapeiint de^rccari : quia rogare illos nondelicti pcenitenna, sed mortis u: gentit admonilio compellil ; nec dtqims esl in morte accipere tolaiium, qui >e uon ccgilavil e>se morititrum. Qu.ie qui- dem scntentia si rum P:unelio paulo durior censeuda esi, idem dicendmn enteldehoc Arelaieosis i synodi eanoiie22 : Deiis qui apostatant et numquam se nd /99 ?;oo /cuit, et propt<>rDomini rniscriconliam, qunsi vialicnm profecturls, ci ne Novaiiani h.cretici, negautis ve- I ni:iin, asperitaiein et duriliam sequi vidcamur. Tri- bueiur crgo cuin pcenitentia oxtrema commonio: ul linmines hujusinodi vcl in, su|iremis suis, per- niillenie Silvamre nostro, a pcrpetuo oxiiio vin- dicenlur. Cap. III- — 7. Quoesilumetiam est super liis, qni posl baplismum adminisiraverunl , et aul lormenta S.De liis niliil legimus a majorilius defmitum. Me- miiicranl enini a |)eo poteslates lias fuisse conees- sas , et propter vindictam nnxiorum , gladium fuisse permissum, et Dei e^sc miiiislrum vindiceui in liu- jusmodi dalum (Rotn. xm, 1, i). Queniadinocliim igi- tur reprehendcrent facium , ipiod auciore Deo vi- dcrenl csse conccssum? De his ergo ita, ut hactenus servatum est, sic habemus, ne ant disciplinamcver- tere , aut contra auctoiilatem Domini vcuire videa- nuir. Ipsis autem in ratione reddenda gesta sua om- nia servabuniur. Cap. IV. — 9. Et illud desideratum est sciri , cur coniinuiiic iu'.es viri rum adulteris uxoribus non ron- veniant , cum contra uxorcs in consortio aduilero- rum virorum manere videanic.r. 10. Super hoc (52, q. 0, r. 23; Ivo p. 8, f, 21 -i) Christiana religio adnllerium in uiroqiic se\u pari rntione condeniiiat. Sed viros suos mulieres non fn- cile de adulierio accusant , et non habent latenlia A peccata vindiciam. V iii :niicin liheiius uxorcs ndal- teras apnd sarenloiei deferre consuerunt : el ideo limlieribus, prodit . earuni eriuiinc, coniinuuio de- negatur. Vioriun auiem , latenle commisso , 11011 facilc aliquis ex suspicionibus abslinetur. Qui ulique submovebitiir , si ejusflagiiiuni deiegalur. Cum eigo par causa. sit , interdum , probationc cessante , vin- dict:c ratio conqniescii. Cap. V. — II. lllud etiam (23 , </. 4 , c. 46; /110 p. 10, c.94) sciscitari b voluisli, an prcces dictanli- bus liberiinieoncedalur, iiiiqiii> posl haplismi rcgene- rationcm , a prineipibus posicre inortem alicujus , vrl saiignineni de icatu. Q:am reiu principes num- quam sine cognilione concedunt; sed ad judicescoin- ini sa ipsa vcl crimina seinper rtnutiunt , ul c causa Cap. VI. — 12. De his eiiam requi-ivit dilectio tu:i, tjui inlerveniente repudio , alii se mnlrimnnio copularunt. Quos in utraque pirie adultcros esse manife-luin est. Qui vero vcl nxore vivenle, quam- vis dissociaiuni videalur essc copjugium , ad aliam copulam fesiinaruni . , neque possunf adulieri non videri, inlanliim , 111 eiiani h:e persona;, qiiibus lales conjuneue snnt, eliain ipsse ailulieiiiiin commisisse viileantnr, secundum illnd qimd legimus in Evangc- lio : Qui dimiseri! nxorcm siiam , el ditxerit uiuvn, eccle-iiaa reprtvsenlatit, ne qnid:>. pm iitentiu;t aqere qucerunt, et posiea infumitale arrepti petnnt eominn- nionem , plucuit eis non dnndum communionem , nisi revuluerinl , et cqerint dignns fruclus pivniteti- tire. Veruni hnc illis iti visiim cst, nnn <[u><l de Dei ' lcmentia , scd quul de pceniteuiiai linjusnimli veriialo vnlde dillhlerenl. Ei quiclem Cyprianus siib fincni lib.fi ad Demeli ianuiii docet, nuilaui serain esse poeiiileiiliam ailbuc in hnc nuiiido iiiauenli, ue- mineiii que ah ca abslerreri aut peccalis clebere aut annis ; veniacn confi enli d.-iri, et ad inimorialil itcni suli ipsa morie Iransin. Qu;e fjcpt de biplisnii gialia maximedical, diibiuin lainen non est quio eltlc omni poenile itia pnsl baptismiiiu susccpla, motlo vcrasil, itlem senliat. Ilinc, ut ip-ius opisiolis 15, 14, 15, etc., vidcre esi, magno siinlio seinper cayit, nc dees- sel qui lapsis, si premi infirmitn'c aliqua el peitculo cwperint, e.romoloqesi facia pacem et comniiiuioiicin imperliret. Quod vero nunc dclinil Innoi enlius, bu: postca Cceleslinqs epist. 4, ad episcopos Viennensis et Narb >neiisis provinci:c n. 5, et Leo epist. 10 l, ad Theoilonim, 11. 5, disiirte cpnfirm.int, et aulea clerus Romaniis apml Cyprianum epjst. 3, ad clerum Car- thagiiicnseni, pr:escripscrat llis verbis : Si, qui iu hunc tentalionetn inciderunt, civperinl apprehcndi in- fiiniiiaic, ct aqant pteuitenliam facti siii, et desiderent cominuiiioneiii, uiique subveniri eis debel. Ilieronynius supra pag. 550 |alronis exeinpluni noliis priiposilmn riolat, «.' quis aliquando seram conversionem pulwet. Setl ibi conversioncm ac inuiaiioncm peiii. " 1'itli. iiis., lormsnia sua. Vcriusalii snln. quihus scil. mors reis 11011 infcralur. Quorsum liipc institua- tur qii;esiio , ex epistola 25 Aoihrosii, acl Studium, supplere p.t explieire liceat. Is quippe parilcr qu:e- sic:iat, nlniin quis posl latam capilalein senlentiain abstinerc a sacrimenloriiui communione deberet, C Cui Ambrosius o.2 respomlct : Sunl, cxtra Eeclcsiam tamen , (/«?' eos in eoinmunionem non vocent sacra- menlorum cirleslium , qui in aliquos capilalem sen- tentiam ferendam a^slimuverunt Slalimque addil : Plerique ciium sponle se ubstineiit ; el Inudanlur qui- dem ; nec ipsi eos vosswnus non pradicare , c/i(i anc- toritatem Apostoti eatenus observamua , ut iis com- munionem non uudcunius neqnre. Dcnuiin quid majo- 1 ibus ea de re visutn sit n. 9 aperit his verbis : Et ideo inajures uostri muliterunt iiidulijctiliorcs csse circa judices, ul duin qlutlius eornm timetnr , renrimcreiur scelerum furor, ct non ineilarctur ; quod >i neqaretur communio , videretur crimitiosorum vindicata jhcua. Maluerunt iqilur priores noslri, ut in volunlale mnqis abslinenlis , quam in nccessimie sil leqis. Ieg. 1, ct lib. xix, lit. 10, leg. I. '' In velere ms. Cnrb. et allero Colb. hic non ex- stat tnmchalur. Salva esset senicntia; iniegriias , si poslca mcechanlur subjiccrenl. soi epistoljE i:t decreta. 502 tur(Matth. xix , 9). Et ideo " omnes a coiniiiuniunc \ I':iralipomeii(in lihri duo. Item no\i Tivlamcnii : Evangeliorum lihri quatuor, Pauli apostnli episiolse fidulinm abstiuendos. Dc paremihus aulcni , aul dc pmpinqiiis corum nihil tale slatui potesl , nisi in- centores illici li eonsortii luis.se deleganlur. Cap. VII. — 15. Qui vern lihri recipianiur in ca- none , b brcvis annexus usiendit. Ha-c siiiitqiia' de- siderata nioneri voce voluisti : Moysi liliri qiiiiique, id cst , Genesis, Exodi, Leviiiei, Numeri, Deulero- nnmii, et Je.-u Nave, Judicuni unus, Regnnrum libri quatuor, siinul et Rulh, Proplielaruui libri sexde- cim, Saloinonis libii qninque, Psallerium. Item liis- oriaium, Job liber iinus, Tobi liber iinus, l.sther unus , Judiih unus, Machabajoiiiin duo, Esdrie duo, quatuordccim, cpistoloc Joannis trcs, epislolae Petri dune, episiola Jud;c, epistola Jacobi , Aclus Aposlo- loruni , c Apocalypsis Juannis. CaMera aulem , qusc vel sub noniine Matthiae sive Jacobi minoris, vcl sub noniine Petri cl Joannis , qua? a quodani Leueio scripta sunt d [vel suh nomine Andreae, qu;ca Nexo- charide et Lconida philnsophisj, vel sub nomine Thonia?, et si qua suiit alia, nou soliiin repudiauda, vcrum etiam noveris esse damnaiida. Data x kalcn- das Martias e, Slilicoue secundo et Anthemio viris clarissimis cunsulibus.