Sermons & Letters 255 part 3/5

The catholic Church is truly that which is divided from the sincere, pure, and immaculate communion of all perfidious men and of their successors and associates, 341. Outside the catholic Church no one is saved, 654. The power of the Church in remitting sins, 328. What the peace of the Churches is that is not casual but truly Christian, 342. The Churches in Italy, Gaul, Spain, Africa, Sicily, and the other intervening islands no one established, save those whom either St. Peter or his successors appointed as priests, 198. The goods of the Church are not to be alienated, 644, 646, 652, 637, 670, 672, 676. What is to be done in necessity, 644. Under what conditions, 661.

To what extent the goods of one Church may, or may not, be given to another Church, 650. The goods acquired by a cleric who had nothing before ordination, from estates bought in his own name, are not to be alienated, 646, 651. The goods of the Church are not to be granted as a fief, nor given to a vicar without the will of the pontiff, 672, 673. The goods of a Church established in a diocese, if they have been abandoned, the bishop is not to apply to the mother Church, 653, note. Churches as places consecrated to God. See: Basilicas. Banquets in churches are forbidden, 97. To heretics entrance into the church is not to be granted, 435. Only the canonical Scriptures are to be read in the churches, 441; and the passions of the martyrs, 100. Psalms composed by laymen and vulgar are not to be recited in the churches, 441.

No one, whether gentile, heretic, or Jew, is to be prohibited from entering the church to hear the word of God up to the Mass of the catechumens, 657. Egbert, bishop of York, is proved to be the author of the book on the remedies of sins which is attributed to Bede, CCLXIX. In what manner this book is to be edited, ibid. To whom the Excerptions inscribed to Egbert belong, CCLXX. Egbert's work on the sacerdotal law, ibid. Excerptions drawn from this work, but some inserted into it that are foreign to Egbert, CCLXXI. The penitential attributed to him and divided into four books is to be vindicated to another author, CCLXXII. Concerning the little book which Morinus published as inscribed to Egbert, CCLXX, CCLXXI. The elections of the ministers of the Church are not to be granted to the judgment of the people, 436.

Hands are not to be imposed upon the energumens by presbyters, etc., unless the bishop so commands, 201, 202. They are to be imposed by the exorcists, 663. Let the energumens sweep the pavement of the floor, ibid. Let sustenance be ministered to them as they sit in the house of God, ibid. The praise of the see of Ephesus, 24. The ancient version and collection of documents of the Synod of Ephesus pertaining to the cause of Nestorius, CXXXIX. Notable passages in the same version are to be supplied from a manuscript, CXLI. The canons of Ephesus were later added to the Greek codex of canons, X, XIV, 579. The version of the six acts of Ephesus was elaborated by Marius Mercator, and notable readings drawn from manuscripts, CXVIII. The Apostolic See removed the pseudo-synod of Ephesus by alone not consenting, 552. Epibatae, that is, laymen, 461.

The bishop is to be examined before ordination, and as to what, 653. What he ought to be, and his offices, 437, 462. What kind of man is to be chosen, 275, 653, 654. Bishops are not to be ordained from among laymen, 71, 276. No one is to be ordained bishop without the knowledge of the Apostolic See, that is, of the primate, 449, note; or of the metropolitan, 206, 269, 430, 436. Confirmation by the metropolitans, 50, 53. Let no one creep into a vacant Church, even if the people should wish him for bishop, 429. The ordinations of bishops are not to be deferred, but are to take place within three months, unless necessity has compelled their prolongation, 237. At the ordination let the decrees of the council be intimated to the bishop by the ordainers, 641. The statutes to be observed by the bishop are proposed, 655 and following.

By whom and in what manner bishops are to be ordained, 50, 430, 436, 639. Let not one bishop presume to ordain a bishop, 200, 249. A bishop is to be ordained by no fewer than three bishops, 103. In a foreign province, when a bishop ought to be ordained by the neighbouring bishops, 66. In a disagreement of bishops let the opinion of the greater number prevail, 53. Let no layman or monk be ordained bishop, unless first approved through the grades of the inferior orders, 265, 273. Let no bishop be given to those unwilling, 274. The consent of the clergy, the people, and the order is to be required, ibid., 654. When a bishop is to be taken from another Church, 274. Let no bishop substitute a successor for himself, 431. A bishop is not to be ordained in villages and small towns, 66, 441.

Concerning those ordained in such places, 441. A bishop who has been ordained, if he neglects to go to his Church, is to be entreated, 429. What if he does not go on account of the opposition of the people, 430. Let bishops not pass over from one Church to another, 431. Those who do pass over, let them not even have lay communion, 63. What if a bishop, not received in his own Church, should approach another, 113, 487. When it is lawful to pass from one Church to another, 656. Those passing from Church to Church are held estranged from the communion of Damasus for so long as until they have returned to the first Church, 402. What if another has been ordained in the same see, ibid. Let a bishop not be absent from his Church beyond three weeks, 72. How long he may be received as a stranger in a foreign city or province, ibid.

Let the African bishops not cross the sea save with the formed letter of the primate, 97, 643. Who may go to the court, and for what causes, 68. Let them rather send a deacon with the commendatory letters of the metropolitan, 69. Their causes are to be examined by the Roman bishop, ibid. When they are to be examined by the bishops who are in the channel, 70. Let not a bishop litigating with a bishop summon a bishop from another province, 64. What if a bishop has been deposed, 67. What if the sentences of the judges differ, 429. The causes of bishops. See: Causes of bishops; Major causes. Let the bishop call back to himself no care of family affairs, and let him be free for reading, prayer, and preaching, 655. What furniture he is to use, ibid. How he is to ordain clerics, 656. See: Clerics.

Let him not ordain clerics for himself in a foreign parish, 431. Let no foreign congregations be occupied by anyone, 89. Let him not claim foreign clerics for himself, 410, 428. Let him usurp nothing beyond his own boundaries, 443. How he is to administer the goods of the Church, 433. Let him not hear causes apart from the presence of his own clerics, 656. Summoned to a synod, let him not withdraw himself, 439. The canonical letter edited from manuscripts, 669. Concerning the author and time of the same, 631. The canonical letters of the bishops of Alexandria and of others, received in the Greek codex of canons, XV. Familiar and commemorative letters, 780, note. Formed letters are to be given by the bishop to clerics migrating elsewhere; otherwise they are not to be received, 426, 620. They are also called canonical, 439. The rule of formed letters, 452.

Attributed to Atticus, bishop of Constantinople, it is handed down as prescribed by the Nicene Fathers, ibid., note. It seems to be the offspring of a Latin author, ibid. Received by usage, ibid. Two formed letters, CXI, CXII. Another, CCXLII. The letters of the Roman pontiffs comprised under the name of canons, LVI. Endowed with the name of decree, 83. Their authorities appealed to by the Gauls, CXXXI. They were almost always written in synods, CXXXII. Yet they were for the most part inscribed under the name of the pontiff alone, 934, note. First written to the bishops of certain provinces, then communicated to others, they received various inscriptions in the codices, LXV, 407, note. Sometimes additions were inserted, that they might be accommodated to a different discipline, 1000. The two chancellors named Erchembald, CCLXXXIV. Error.

So long as anyone remains in error, the sentence affixed against the error remains binding upon him, 323. Those who partake in error are condemned, 351. Esicius, bishop of Salona, consults Pope Zosimus, 263. The Eucharist is the communion of the body of Christ, and concerning the remains which are left over, 674. The viaticum of the Eucharist is to be given in infirmity, 658. See: Communion. The Eucharist of the body is not to be given to the dead, 91, 641. In place of the eulogiae at Easter they are not to be sent to other parishes, 436. The Ecdovians were anathematized in the Council of Constantinople, 443, 554. Eulogiae, CCCIV. The error of Eunomius condemned, 401. The Eunomians anathematized, 443, 554. The eunuchs who are excluded from the clergy, 47. The martyrdom, or church, of St. Euphemia, in which the Council of Chalcedon was held, 215, 217. Euphemius of Constantinople.

defended Acacius, and in what manner, 334. The province of Euphratesia was instituted after the Synod of Nicaea, and severed from Syria, XVIII. Eusebius of Caesarea in Pontus presided over the Council of Gangra, XXV. Eusebius of Caesarea in Palestine presided over the Council of Antioch in the year 332, XXIV. He wrote separately from the others to Constantine, and why, XXVIII. Eustathius, or Sextius, the bishop, and his disciples, whose errors were condemned in the Council of Gangra, 121. Who this Eustathius was, XXIV. Eustathius the deacon, on a slight cause despoiled of the grace of his diaconate, that he might be restored Pope Innocent I requests, 196. Eutyches was condemned in the Synod of Constantinople by St. Flavian, and the acts of the same synod, 295.

The testimonies of the Fathers concerning the two natures in Christ against the error of Eutyches, 285. The Eutychian error condemned in the Council of Chalcedon, 222. The Eutychians constrained by the law of the emperor Marcian, 243. Those excommunicated by their own bishops are not to be received by others, 50, 51, 627. Until in a provincial synod, the cause having been examined, they are not to be received by all, 51. Or let the bishop bring a more humane sentence upon the excommunicated, ibid. There is to be no communicating with the excommunicated, 425. The penalty of those communicating, 660. Concerning excommunicated clerics who have communicated before a hearing, 645, 650. Let the exorcists impose hands upon the energumens, 663. It is forbidden to exorcize to those who are not ordained by the bishop, 438.

Exsuperius, bishop of Toulouse, consults Pope Innocent, 182. The faith of the presbyter Faustinus, 278. Let women not minister at the sacred altars, 420; nor let them enter to the altar, 440. Although learned and holy, let them not teach men in the assembly, 660. See: Woman. Pope Felix III condemns Acacius, who had received heretics, and his letter to the same, 317. He sent Vitalis and Misenus as legates to Constantinople, 318. See: Vitalis. Three letters of the same pontiff were supposititious before the impostures of the Pseudo-Isidore, CXLV. Three others, called into doubt, are vindicated, CXLVII. A tractate of Gelasius wrongly asserted to Felix III, CL. A fragment of a letter of Felix III to be added in the printed editions, CLII. Festal gifts are not to be accepted from heretics,

nor from the Jews, 439. The leaven was sent at Rome through the titular churches on the Lord's day, not through the rural parishes, and why, 201, note. When the deacon Ferrandus of the Church of Carthage flourished, CCXLVI. Concerning the Abridgment of canons elaborated by him, and its very rare codex, ibid. Why among the Sardican canons he placed in the first rank the last canon, the Nicene, CCXLVII, 706, note. Many obscure allegations of the same Abridgment are explained, others supplied or emended, which will be useful for a new edition of the Abridgment itself, CCXLVII and following. Ferrandus is praised in an old collection, CCLXXIV; and by Facundus of Hermiane and by Cresconius, CCXLVI. Festal days are not to be kept with the Jews or heretics, 439; nor with the pagans, ibid.

The creed commonly called Athanasian, indicated under the name of the catholic faith, 669, note. The confession of faith sent by Damasus to Paulinus of Antioch, 400. The little books of faith and formulas of faith, 277, 278, 279, 390, 400. What the Liber Fidei inscribed to Augustine is, 282, note. It is disclaimed from Augustine and asserted to a man of Toledo; the anathemas against the errors of Priscillian are subjoined to it, 283. The little book of faith which is exhibited in chapter 39 of the collection printed in this volume, 279. It is more probably to be asserted to St. Gregory Nazianzen, 945. Quesnel's dissertation on the various little books of faith, 919 and following. Observations on the same dissertation and on the same little books of faith, 945. The Son of God, concerning whom what is to be believed Damasus expounds, 401 and following.

His incarnation, the unity of his person, and the two natures explained, 390, 392, 653, 654. The testimonies of the Fathers concerning the two natures in Christ the Son of God, 285. The care of children is not to be deserted by parents, 126. The duty of children towards parents, ibid. The acts of St. Flavian, bishop of Constantinople, and of the synod held by him against Eutyches, 295. Condemned by the congregation of the Greeks, because the Apostolic See did not consent, he was absolved, 552. Formed letter. See: Formed letter. Venantius Fortunatus, author of the exposition of the catholic faith, or the Athanasian creed, 669, note, 955. How much the Gallican bishops deferred to the apostolic constitutions, 1029, note, CXXXI. The Gallican synods confirmed by apostolic authority, CXXXV. The Gallican collections of canons.

CXXXIX. The synodical letter of Gangra, and the canons of the Isidorian version, 121; of the ancient version, 528. This synod is shown to be later than that of Sardica, XXIV. Who Eustathius mentioned in the synodical letter was, ibid. Osius of Cordoba is somewhere wrongly reckoned among the Fathers of Gangra, ibid. Eusebius of Caesarea presided over the same council, XXV. Why the canons of Gangra, although later than those of Antioch, are nevertheless described in the Greek codex before those of Antioch, ibid. The Gangran canon was alleged by St. Gregory of Tours under the name of Nicaea, and why, LI, LII. The treasury (gazophylacium) of the Church, 661. Gelasius, author of the book inscribed in the printed editions, A Short History of the Eutychianists, and the passage at the end of the same to be supplied, CLXIII.

He is the author of the same opusculum, but of a shorter one, inscribed The Order of the Narration concerning the Depravity of Dioscorus, etc. Three editions of this opusculum, and three additions with Gelasius as author, ibid. Gelasius' tome on the bond of anathema, 321. His admonition (commonitorium) to Faustus, 333. He writes to the emperor Anastasius, 318; to the bishops of Dardania, 347. The longer letter to the Dardanians is exempted from the mark of interpolation, CXLVII. Two copies of the same letter, one fuller than the other, and both written by the same Gelasius, ibid., CLVIII. His letter to the bishops established throughout Lucania, the Bruttii, and Sicily, afterwards propagated to others and inscribed to them, 407, note. Another of his letters to the bishops of the East, 361.

The letter of Gelasius to Succonius is vindicated, CXLVII. Four acephalous opuscula are asserted to Gelasius, CXLIX. To the same are to be attributed three fragments ascribed to Anastasius II, CXLVI. Whether the decree concerning books to be received or not received is by Gelasius, CLI. The threefold form of the same decree, and what is to be ascribed to Gelasius, CLII and following. The canon of the Scriptures is to be adjudged to him, CLVI. A passage of Gelasius explained, 775. Fragments of Gelasius edited from a manuscript of the collection of Cardinal Deusdedit, CCCIV. That the omission of genuflexion on the Lord's days and on Paschal days was common to Easterns and Westerners, 723, note; and to the Roman Church, 761. The exception of the penitents, 726, note.

The law of the emperor Glycerius, previously unedited, against simoniacal ordinations, 677. Edited at the beginning of his reign, 633. Grace is not given for individual acts according to merits, 160. Daily grace, 160, 162, 164. The necessity of grace, 156 and following. Grace is to be implored even with great prayers, 137. Grace, through Jesus Christ, not only deletes sin but also assists toward not sinning, 167. It assists not only by illuminating, but also by enabling, so that we may love and be able to do good, ibid. Those are condemned who say that it bestows only that we may more easily work the good, as if without grace we could, ibid., 168. Grace, hidden in the time of the law, is now manifest, 157. What the grace which Christian doctrine teaches is, 153, 154.

In what Pelagius and Coelestius place the grace of God, 130. They leave no place for the grace of God by which we are Christians, ibid. Pelagius located the help of grace in the possibility of nature, 155. He is refuted, ibid. Pelagius, saying that grace is either free will, or the precept of the law, or the remission of sins, says nothing that pertains to overcoming concupiscence and temptations piously, 151. A note on the collection of Gratian, CCCXX. The synodical letter of St. Gregory the Great to all the bishops in the year 601, wrongly affixed in the printed editions, CCXLIII. Which are his true subscriptions, ibid. His letter to Augustine, with a prooemium not yet printed, and with a form different from the printed editions, is brought forth from manuscripts, CCXLIV.

The letter of the younger Gregory, or Gregory II, now for the first time edited from a manuscript, CCCVI. Gregory of Baetica is not the author of a certain sermon published among those of St. Gregory Nazianzen, 948. St. Gregory Nazianzen is more probably the author of the little book of faith which is contained in chapter 59 of the collection printed in this volume, 945. To him are asserted two published sermons, 49 and 50, called into doubt by some, 946, 947. Their interpreter is Rufinus, 946. Certain acts of Pope Gregory VII are indicated, CCCIX. The collection of the presbyter Gregory inscribed Polycarpus. See: Polycarpus. St. Gregory of Tours alleged the Gangran canon under the name of the Council of Nicaea, 51. Whence he took it, LII, CCLVIII.

An apostolic canon with an addition alleged by him, CCLXXV, 1023. The Hadrian collection, CLXXXIV. It is distinguished from the Dionysian by additions, ibid. The additions of the first part of canons, ibid. Others of the second part of decretals, CLXXXV. Two which accrued later, CLXXXVI. The breviary of the same collection, ibid. The epitome of canons wrongly attributed in the printed editions to Pope Hadrian, CLXXXVIII. The capitula which are inscribed to the same Hadrian are proved to have been forged by the Pseudo-Isidore, CCXIX. The Hadriano-Hispanic collection described, CCXIII. It seems to have been of use to an ancient compiler, CCLXXXI. The author of a heresy being condemned, his abettors and those communicating are condemned, 349, 331, 364, 366. The banquets and fellowships of heretics are to be shunned by the cleric, 664.

With heretics there is to be neither praying nor singing of psalms, 665. To heretics persisting in heresy entrance into the Church is not to be granted, 435. The cemeteries, or martyria, or churches of heretics are not to be visited by catholics, ibid. With heretics marriages are not to be contracted, 436, 438; nor are blessings to be received from them, nor is there to be praying with them, 438; nor are their false martyrs to be venerated, ibid.; nor are their separate conventicles to be visited, in which angels, that is, demons, were worshipped with idolatrous cult, ibid., note. Nor are festal gifts to be accepted from them, nor are festal days to be kept with them, 439. Many true things are in the books of heretics, and they are not therefore to be refuted because their books are refuted on account of other errors, 346.

Heretics returning to the Church, in what manner they are to be received, 247. Arians, Eunomians, and Macedonians returning to the faith have both received here the remission of their blasphemy and have taken up for the future the hope of indulgence, 325. The six books of Halitgar on penitence, CCLXXXI. The province of the Hellespont was instituted, and severed from Asia, after the Nicene and before the pseudo-Sardican synods, XVIII. King Henry, son of Conrad, and certain of his acts indicated, CCCIX. The capitula of Herardus of Tours, CCLXXXIV. Hereleuva the queen, mother of Theodoric, CCCIV, note. Heros and Lazarus accuse Coelestius among the Africans by letters sent, 129. The Herovallian collection, CCLXXV. Composed in Gaul, ibid. Earlier than the Hadrian collection, CCLVI.

The Irish collection (Hibernensis), CCLXXIII. The letter of Jerome on the grades of clerics, inscribed to Patroclus, and whether it is genuine, CCLII. The see of Jerusalem. See: of Jerusalem. The passages of Hilary of Poitiers to be emended, XVIII, XLV, XLVI, XLVII. The pseudo-synodical subscriptions of Sardica are corrupted in him, XIX. To Hilary of Narbonne, Boniface commits the care of the whole province of Narbonensis Prima, 270. The Excerptions of decrees by Hildebert of Le Mans, afterwards bishop of Tours, CCCXX. Himelco, praetorian prefect of Italy under the emperor Glycerius, 633. His edict now for the first time drawn from a manuscript, 679. The letters of Himerius, bishop of Tarragona, written to Damasus, 246. Handed over to Siricius, 247.

Under the name of the Hippo canons certain non-Hippo canons are alleged by some, and why, CCLXXVI. The Hispanic collection, and its sources, CXCV. What it first was, CXCVI. Then fuller in certain manuscripts, CXCVII and following. The time at which this collection was arranged, CCIII. It was elaborated in Spain, ibid. Conjectures concerning the Spanish author, CCIV. Concerning the fuller additions which are found in the manuscript of St. Aemilianus, CCVI. This collection was called the authentic body of canons, CCV. A notable distinction of the codices of Spanish origin and the Gallican, which contain the Hispanic collection, CCVII and following. The testimony of the Spaniards concerning the authority of the Apostolic See, CXCVII. How highly the Gallican synods were esteemed among the Spaniards, CXCVI.

What penance is due for homicide, 113. Voluntary and accidental homicide, ibid., 114. Who the Homuncionitae were, 61, note. Two letters of Pope Honorius I now printed, 306. The same pope's law against the Pelagians, 170. It was sought not by the Africans but by Pope Zosimus, after the Roman judgment against them, and why, 882. Another law of Honorius to Aurelius of Carthage against the same Pelagians, 174. Explained, 887. It is shown to have been directed chiefly to Pope Boniface, 888. Against which Pelagians it was most especially issued, ibid., 889. What the emperor Honorius did in the schism between Pope Boniface and Eulalius, 160. Certain manuscripts ascribe to Pope Hormisdas the decree concerning the books to be received or not received, 154.

What is to be attributed to him, 106. His letter now first edited, 156. What is the letter ascribed to Hormisdas, addressed to all the provinces, found in certain manuscript collections, 277. Hucarius the deacon, author of the Excerptions which in the common editions are attributed to Egbert of York, 270. Hugh of Châlons, author of the Summa of the decrees of Ivo, 312. Humerius, cast down from the diaconate and deprived of the appellation of the Christian name, was ordained presbyter by Acacius, 317. The books of Idacius Clarus against Varimadus are not by Vigilius of Thapsus but by Idacius, 957. To him also belong the twelve books on the Trinity edited among the works of Athanasius, ibid. An Indiculus for instruction, 109. An inferior cannot absolve a superior or one of higher rank, 332.

Concerning the sick who request penance, see Penance. The twelfth letter of Pope Innocent I, inserted into the Spanish collection and addressed to Aurelius, is freed from the charge of being spurious, 201. The consulate-date in it is to be corrected, 203. The letter and judgment of the same Innocent to the synod of Carthage against Coelestius and Pelagius, 134. Another to the synod of Milevis on the same matter, 144. Another to five African bishops, 160. Others, particular, to Aurelius, 164. To Exsuperius of Toulouse, 183. To the bishops of Macedonia, 188. To Decentius of Gubbio, 198. To Victricius of Rouen, 204. Why Innocent attributed the Antiochene canons to heretical authors, 30.

The Latin translators of Greek works sometimes inserted the original Latin of those passages which in the Greek codices and works had been rendered from Latin into Greek and interspersed, 40. Irregularities which bar a man from holy orders, 408, 409. See Irregularity. The Capitula of Isaac of Langres, 284. The so-called Isidorian ancient version of the Greek canons, 69. It lacked at first the canons of Chalcedon, 13. Those of Laodicea and of Constantinople were later translated into Latin and added to the same version, ibid., 69. Likewise those of Antioch, 13. How widely it was propagated, 70. The collection of Isidore Mercator, teeming with many apocryphal pieces, 315. Falsely ascribed to St. Isidore, bishop of Seville, 216.

How late the forgeries of that same collection were detected, 215, 216. The clearer marks which demonstrate the impostures, 216. Whether Nicholas I approved a collection of this kind, 215. The genuine documents inserted into the same collection, and from what sources they were drawn, 217. Certain genuine pieces interpolated by the same impostor, ibid. Certain rather corrupt apocryphal pieces received, or even interpolated, 218. To what end this impostor invented so many apocryphal pieces, 220ff. Whether by these forgeries the ecclesiastical discipline was changed, 221. On the author, place, and time of this collection, 222, 223. The variety of the codices of this collection, 225. Which codices are the more corrupt, ibid., 232.

The pure collection of this kind is described, 225ff. Certain additions are noted as belonging to the second labors of Pseudo-Isidore, 232. On the codices which do not contain the collection of Isidore wholly pure or entire, 233, 241. Certain apocryphal documents wrongly attributed to Isidore, 235, 239. Caution must be used, lest those things be taken for pure Isidorian manuscript exemplars which are not pure, 241. The supposititious addition of the letter of St. Gregory to Secundinus is not to be ascribed to Isidore, 282. Nor was the letter of St. Isidore of Seville to Maso fabricated by him, ibid. Nor several others which are wanting in the pure Isidorian manuscripts, 235, 237, 239. The less pure Isidorian codices, 223ff.

Two collections of Ivo of Chartres: the Decretum divided into seventeen parts, and the Panormia distributed into eight parts, 210. Some deny one or the other work to him, 312. What is more probable, ibid. Either is ascribed to him, 313. The sources from which Ivo profited, ibid. The Summa of the decrees of Ivo, 312. The fasting of the Church is not to be condemned, 126. To what extent one should not fast on the Lord's day, ibid., 664. On the fast of the Sabbath, 200. The fast of Friday on account of the Lord's passion, ibid. The praise and honor of the see of Jerusalem, 31, 54. St. John Chrysostom, bishop of Constantinople, condemned by a synod, was absolved even by the apostolic see alone, because he had not consented to his condemnation, 352.