Sermons & Letters 255 part 4/5

John, the Catholic bishop of Alexandria, was ordained, 312. He sent a synodal letter to Rome concerning his ordination, ibid. He took care that confirmation by the pontiff be suspended by the emperor, ibid. John fled to Rome, 318. Driven from his see against the rules, 333, 353, 355, 357, 362, 363. Whether John, bishop of Antioch, thought the faith written by him at the time of the Council of Ephesus sufficient to reconcile peace with St. Cyril, 386, note. John, bishop of Apamea, ordained by the heretic Peter of Antioch, 312. Not received by the people of Apamea, he invaded the Church of Antioch after that Peter had been driven out, ibid. Condemned by Acacius together with Peter of Antioch, 313. Likewise by the apostolic see, ibid.

After so many condemnations he was set over the Church of the Tyrians by Acacius, ibid., 317. John, bishop of Ravenna, frequently reported to Pope Gelasius concerning the needs of the Churches, 407. The Greek collection of John Scholasticus, distributed into titles, 14, 40. Wrongly attributed to Theodoret, 15. The doctrine of Jovinian, of which the devil is the author, 255. How pernicious it was while it lay hidden, and how it was detected and condemned, 256. The instigators of the new heresy condemned, 258. Jovinian and his companions proved themselves Manichees, 263. At Rome they bring forth their blasphemies, 257. They came from Rome to Milan, 263. Where they were also condemned, ibid. The Jews, from whom feast-day observances are not to be received, nor are festival days to be kept with them, 259.

Nor are unleavened breads to be accepted from them, nor is one to share in their impieties, ibid. Julian, archbishop of Toledo, whether he was the author of the Abridgment of the canons of the Spanish collection, 265. Christopher Justel: the Codex of the canons of the universal Church, edited by him in Greek and Latin, was concocted out of his own ingenuity, and how, 8, 9. It is not an ancient Greek codex, 10. Nor of the universal Church, 11. Nor is it that codex which prevailed in the Greek Church in the middle of the sixth century, ibid. Its defects are noted, and additions foreign to the ancient Greek codex of canons, 10. The opinion of the same Justel concerning a continuous series of numbers in all the ancient codices of canons is rejected, 34.

Juvenis cut the Sardican canons out of a codex of the old version, and why, 74. On the contention raised about this matter with Peter de Marca and the editors of his version, 71. On the Codex of the African Church printed by him, 74, 106. On the edition made by him of Dionysius Exiguus, 177. The Justinianic synod in place of the synod of Orange, 133. The petition of the emperor Justinian given to Pope Agapitus, and the chronological note of the same to be corrected in the common editions, 163. The emperor Justin sends an embassy to Trasamund, 167. A layman, in the presence of clergy, unless with their approval, should not presume to teach, 660. Lanfranc is to be added to the bishops of Pavia, 309. When the synod of Laodicea was held, 21.

The canons of Laodicea according to the ancient interpretation called Isidorian, 434. They are wanting in the Prisca version, and why, 12. They were lacking from the beginning in the Greek collection, ibid. The lapsed under Licinius, how received, 56. What is to be done with lapsed presbyters and deacons, 106. What about lapsed laymen, 107. The various kinds of the lapsed, ibid. Laurentius of Nocera, bishop, when he was appointed by Symmachus, 110. His two schisms stirred up against the same Symmachus are distinguished, ibid. Lazarus, see Heros and Lazarus. Readers should not greet the people, 90, 640. How long they may read, or be allowed to read, 95. When they have reached puberty, they should be compelled either to take a wife or to profess continence, 640.

Those who deny the legacies of the dead, or restore them with difficulty, are excommunicated, 668. When Roman laws were introduced into the collections of canons, 287. The Justinianic laws were in force in Italy, ibid. The letters of St. Leo rejected from the Greek codex of canons, 15. The letter attributed to Leo, but apocryphal, on the privilege of chorepiscopi, is not to be reckoned among the Isidorian forgeries, 235. The apocryphal acts of Pope Liberius, 5, 135, 191. To deny that free will, if it needs divine help, has been lost, was the error of Pelagius, 179. Catholic doctrine asserts the contrary, 180. The acts of the tyrant Licinius, 56. Lothair I the emperor, and verses at his funeral, 138. Lucillus, otherwise Lucius, bishop of Verona, among the Sardican Fathers, 46.

The complaint of the Church of Lutuba against Patroclus of Arles, 269. The Macedonian bishops consult Innocent, 189. The Macedonian error censured by an addition to the Nicene creed under Damasus, 401, note. A confession of faith sent by the same Damasus against the same error to Paulinus of Antioch, 401, 402. Anathema is pronounced upon the Macedonians, 401. Macedonius, bishop of Mopsuestia, to what extent reckoned among the Nicene Fathers, 21. Magicians and enchanters who are clergy are to be expelled from the Church, 439. The canonical penalty for sorcery, 114. Jovinian and his companions proved themselves Manichees, 263. The law against the Manichees, 396. The Marcellians condemned, 443, note; 554. The supposititious case of Pope Marcellinus in the spurious synod of Sinuessa, 115, 21.

Marcellinus, subdeacon of Carthage, sent to Pope Zosimus, 785, note; 789, note; 839, 860. The sacred letter of the emperor Marcian concerning the calling of a general council, 213. His address to the synod of Chalcedon, 215. A constitution in favor of the same synod, 238. Another, 240. Another against the Eutychians and Apollinarists, 242. Those who deny the virginity of the Blessed Mary in giving birth are refuted, 260. The testimony of Marius Mercator concerning the chapters on which Coelestius had been accused is explained, 800, note. St. Martin of Braga was first bishop of Dumium, 251. Skilled in the Greek tongue, and the version composed by him, ibid. Whether and to what extent he rendered the Capitula of the canons from the Greek, 252. He did not excerpt everything from the Greek, 253.

Whether these chapters were read and confirmed in the second Council of Braga, ibid. Things wrongly attributed to Pope Martin I, ibid. The passage of the preface explained, 70. Martyrdom for the Church of a martyr, 215, 217, 229. The birthdays of the martyrs are not to be celebrated in Lent, but only their memory is to be made on the Sabbath and the Lord's day, 440. Their passions read in the churches, 100. Marriage with gentiles, heretics, or schismatics is not to be entered into, 95. See Nuptials. Let Mauretania Sitifensis have its own primate, 80, 640. The ordination of Maximus the Cynic, bishop of Constantinople, and his acts, are null, 411. The fourth Sunday of Lent called Mediana, 413. The Milanese synod writes back to Pope Siricius against Jovinian, 259.

The Nicene decree concerning Meletius and those ordained by him, 588. The edition of Jacques Merlin, in its first tome, exhibits the Isidorian correction with the Isidorian additions, 237. The power of metropolitans, 50, 53, 269, 427, 431. See Ordination of bishops. Letters of recommendation are to be given by the metropolitan bishop to a deacon sent to the court, 69. By metropolis in this passage is understood the civil or geographical metropolis, 33. A metropolitan, content with his own province, should venture nothing in others' provinces, 274. The synod of Milevis of the year 402, and which are its canons, 94. What among Isidore is called Milevitan, ibid. The letters of another Milevitan synod to Innocent against Pelagius and Coelestius, 141.

This synod was held after the Carthaginian of the year 416, but not before, 851. Misenus the bishop, see Vitalis. The sacrifice of the Mass is to be celebrated by those who are fasting, 97. The peace (kiss) is to be given not before but after the mysteries are completed, 199. The names of the offerers are to be recited within the mysteries, ibid. Two days before Easter the sacrifice of the Mass was not celebrated, 200. It was celebrated in cemeteries even in the time of Innocent, 201. At Rome the Mass was not confected in the titular churches of the city on the Lord's day, but in the rural parishes and cemeteries there was the right of celebrating, ibid., note. In Lent bread ought not to be offered except on the Sabbath and the Lord's day, 440. Oblations are not to be offered in private houses, nor by a presbyter, nor by a bishop, 441. Mizonius, an elder of the province of Byzacena, 87.

Monks are subject to bishops, and by the bishop suitable provision is to be made for them, 228. If a monk wishes to strive for the clerical state, he ought not to deviate from his former purpose, 210. Monks should not be lessees nor stewards, 227. Let them not interpose themselves in ecclesiastical affairs, nor in secular ones, deserting their own monasteries, 228. Nor should they receive another's slave without the leave of his master, ibid. The solitude of monks frequented, 263. When and on what conditions Gelasius decreed that monks be ordained, 408. The tonsure of monks, 309. It should not be permitted to build a monastery without the will of the bishop, 228. Monasteries once dedicated should never become secular dwellings, 237.

Words of admonishing, exhorting, and persuading employed in giving precepts, 1010. The Montenses, see Novatians. Death from the sin of Adam, see Adam. The dead are not to be baptized, 91. Nor is the Eucharist to be given to them, ibid. The name of him who has died in damnation cannot be inscribed in the ecclesiastical recitation, 344. A woman should not use male attire, 437. See Women. The name of woman taken for widow, 207, note. The Neocaesarean canons of the Isidorian version, 116. The words of the old version, 490. The chronological note prefixed to the same canons flows from a Greek source, 24. The catalogue of the Neocaesarean Fathers, with the names of the cities and provinces, printed in the common editions of the Councils, is supposititious, 22. Neophytes are not to be ordained, 15.

The praise of the Nicene synod, 373, 374. Its chronological note prefixed to the canons in certain manuscripts and common editions is faulty, 22, note; 27, note; 46, note; 495, note; 710, note. Another annotation edited after the creed, and wrongly attributed to Dionysius Exiguus, is shown to have proceeded from a Greek codex, 28, note. Why some have written that the Nicene synod was held under Pope Julius, 61. The most ancient version of the Nicene canons received by the Roman Church, and the fragments of it which survive, 56. The same was common to several Western Churches, and especially to the African ones, ibid. Another version composed by Philo and Evaristus and sent to the Africans, 68. Another ancient version, called Isidorian, but in places rather freely altered, 47, note.

Another version, the Prisca, 494. Another, most ancient, now first published, 567. Likewise another ancient one not previously edited, 581. The order of the canons in some places differs, 47, note. How great was the observance of the Nicene canons in the Roman Church, 759. The abridgment of the Nicene canons edited by Rufinus, in use in the Gauls, 68, 131, 1037, note. The Sardican canons were once cited and received under the name of the Nicene; see Sardican. Not all the canons of the Greek synods were cited under the name of the Nicene, 51. A canon of Gangra was attributed by Gregory of Tours to the Council of Nicaea, ibid. On what ground he assumed this, 52, 258. The Nicene canon concerning the Cathari explained, 51, note. The version of the same canon in the collection printed in this tome is foreign to the Roman one, 755.

It contains an error, ibid. The Nicene canon concerning the omission of kneeling on Sundays and during the paschal days is wanting in certain codices, 62, note. Why it is wanting in those same codices, and also in the abridgment of Rufinus, ibid.; 723, note; 763. Why Ferrandus first cited that canon among the Sardican ones, 706, note. The Nicene creed translated by various interpreters, and received into the ancient collections of canons, 27, note. The same creed from the most ancient version which Caecilian brought into Africa, 88, note. The Nicene faith is not to be violated, 443. Whether the Council of Nicaea wished the canons of prior synods to be covered and confirmed, 22. Whether it established a canon of the divine Scriptures, 100, note.

Whether it sent the canons established by itself to Pope Sylvester for confirmation, 46, note. The apocryphal letter of the same council to the synod at Rome, or to Pope Sylvester, 117. The letter of the same to the Church of Alexandria and the bishops of Egypt concerning the things done about Arius and his companions, and concerning the schism of Meletius, from a version now first edited, 587. On the rule of letters of communion attributed to the Council of Nicaea, 152, note. The catalogue of the Nicene Fathers flows from the primitive Greek codex of canons, 16. Indicated by ancient writers, ibid. Found in St. Athanasius, 17. Four different versions present the same, 16. A twofold order of the bishops noted in the manuscripts, 30, note. The same catalogue produced from the same twofold order, 30ff.

504ff. The names of the bishops, with the names of the cities, distributed by provinces, 17. The civil distribution of the provinces designated in that catalogue agrees with the Nicene period, 18. Objections against the same catalogue are dissolved, 19. When and how the same catalogue was composed, 20. The name (used) for the cause, 93, note. The pronoun 'We,' and other similar things derived from the pontifical see and authority, and usurped by the Roman Pontiffs on account of a matter which had been done by a predecessor, 148. Novatians, or Montenses, coming to the Church, how to be received, 209, 455, 456. The married are not to be condemned, 123, 125, 258, 654. The bond of marriage is to be honored with conjugal chastity, 127. Priests attend at weddings, 238.

The veil imposed in weddings, 248. Weddings are not to be celebrated in Lent, 440. At weddings there should be no singing nor dancing, but dining or banqueting, as befits Christians, 441. See Wedlock, Matrimony. Concerning those who marry repeatedly, 117. Second marriages are conceded to seculars, 419. They are not to be reproved, 654. But they are barred from the clergy, see Clergy. What those joined in second marriages ought to do, 434. A presbyter should not attend the banquet of second nuptials, 117. Marriages with heretics should not take place, 438. One ought not to give sons or daughters in marriage to heretics, but rather to receive them, if they profess that they will be Catholics, ibid. The children of clergy should not be joined in marriage to gentiles, or heretics, or schismatics, 642.

Incestuous marriages are to be dissolved, and those who delay being separated are to be excommunicated, 670. What of one married to two brothers, 116. The offering upon the altar should be under the seal of the presbyter and deacon, and should not be expended by one alone, where it is necessary, without the knowledge of the other, 672. The offerings of those who oppress the poor are to be refused by the priests, 663. Stewards are to be appointed when a Church is vacant, 257. Olbertus was a helper, not the author, of the collection of Burchard, 290. The holy oil, with which the sick are anointed, is a kind of sacrament, 203. It is to be confected by the bishop, ibid. Presbyters too can administer it, ibid. It is not to be granted to penitents during the time of penance, ibid. What the ancient formula 'holograph hand' signifies, 102.

Who Olympius, mentioned in the Sardican canons, was, 47. Optatus, to whom Augustine's letter was edited from a Göttingen manuscript, was not bishop of Milevis, but another outside Africa, 893. Hosius, bishop of Cordova, whether he was the legate of the Roman pontiff at the Nicene synod, 29, note. The interlocution of Hosius, edited from a Corbie manuscript, is shown to be supposititious, 23. Hosius was not among the Fathers of Gangra, 24. The letter of the same Hosius and of Protogenes of Sardica to Pope Julius, now first edited, 597. The judgment concerning the same, 39, 577, 597, note. Those to whom it is not lawful to use the orarium, 437. Prayer is to be directed to the Father, 96. See Prayers. The necessity of prayer, 131, 137. Prayer is the clearest attestation of grace, 152.

Even the saints have need of prayer, by which they ask: Forgive us our debts, 168, 169. Those whose wives have committed adultery are not to be ordained, 117. Ordination without examination is reproved, 55. Those ordained while lapsed are to be deposed, 56. How they are to be received, ibid. The ordination of a bishop, see Bishop. The ordination of clergy, see Clergy. The times of ordinations, 413. The most ancient formulas or rubrics of ordinations, 668. The ancient Roman Ordo, 303. Orosius delivered the letters of Heros and Lazarus against Pelagius and Coelestius to the synod of Carthage, 129. The province of Osrhoene was instituted after the Nicene synod, indeed even after the pseudo-Sardican one, and separated from Mesopotamia, 18. The date of the Council of Oviedo is corrected, 314.

The kiss of peace is to be given after the mysteries are performed, 199. Not before, as some used to do, ibid. The edict of Palladius, praetorian prefect, against the Pelagians, 173. 'Parembola' erroneously rendered in the heading of the Athanasian letter, 611, note. Parishes, distinguished from the urban titular churches, are taken of the rural churches, 101. Easter is not to be celebrated with the Jews, 424. The Nicene rule concerning Easter is to be observed, ibid. Easter is to be celebrated on one day and at one time, 664. The knee is not to be bent on the paschal days, see Genuflection. Let them receive the paschal day from the Church of Carthage of the African province, 89. The passions of the martyrs read on the anniversary day in the churches, 100.

The Patarine movement arose at Milan, 309. Patroclus, bishop of Arles, is accused of having ordained the bishop of Lutuba contrary to the rules of the Fathers, 269. The Paulianists returning to the Church are to be baptized and ordained, 61. They did not baptize in the name of the Father, and of the Son, and of the Holy Spirit, 194. Paulinus of Antioch, to whom Damasus wrote, 397. Paulinus, the accuser of Coelestius, summoned to Rome, offered a written defense, but did not refuse to obey, 786, note. A passage of the same defense explained and emended, 807. Paul of Emesa, bishop, was sent by John of Antioch to Cyril of Alexandria to reconcile peace, 384, 585. Paul of Ephesus, bishop, was deposed by the authority of the apostolic see, 335, note.

The care of the poor, and to whom letters of recommendation are to be given, 232. Original sin, 166. Denied by the Pelagians, 131. What is the sin unto death, and what the sin not unto death, 326. The sin against the Holy Spirit, 325, 328. No one is perfect and without sin, 168, 180. The letters of Pope Pelagius I, and fragments of letters, now drawn out from manuscript, 305. Pelagius and Coelestius, inventors of novel terms, 148. The authors of the error are to be anathematized by all, 129. Entry into the Church is not to be denied them, if they lay aside the error, 148. They are cut off from the Church, and their supporters, ibid. Laws against the same, 170, 174, 181. The edict of Palladius, 173. Another of Volusianus, 182.

The errors of Pelagius and Coelestius censured, 129, 134, 141, 144, 156, 161, 165, 178. The chapters of error objected to Pelagius in the synod of Diospolis, excerpted from the Palestinian acts, 138. They are not formulas of faith, 800, note; 912, note. Nor were they proposed by St. Leo to the Pelagians for them to subscribe, when they returned to Catholic communion, 914, note. Pelagius lived a long time at Rome, 150. Pope Innocent did not know that some had been deceived by him at Rome, 161. At Jerusalem he strove to deceive certain persons, 143. There he was refuted by many and by St. Jerome, ibid. Augustine refuted the book of Pelagius handed over by two of his disciples, 153. In the East, that is at Diospolis, he was thought to have been cleared, 150. He was absolved by episcopal acts, 131.

The acts of his clearing sent to Innocent, 162. This pontiff doubted the truth of the acts, 163. Pelagius sent certain writings of his clearing to Augustine, 138, note. How he ought to clear himself, 151, 153. The error of Pelagius is to be anathematized by the authority of the apostolic see, 130, 131. A synopsis of the acts against the Pelagians, 778, 906. On the African councils against the same, ibid., 843ff. Four African councils under Zosimus admitted by Quesnel, ibid., 847. Only two are proved to be admissible: one African, as Augustine calls it, the other plenary, 847. The time of each council is established, 849. The council against the Pelagians at the beginning of the pontificate of Zosimus is expunged, 850ff.

Toward the autumn of the year 417, Aurelius with several bishops wrote to Zosimus, yet not from a council properly so called, 855. The African council was then not yet held, but is shown to have been convened in January or February of the year 418, 861. Not, however, on the Ides of May, 903. What the letter of this council to Zosimus contained, 799. The constitutions not distinct from the letter itself, 863. The common canons against the Pelagians were not composed in this council, 864. Their material was prepared, and set forth in the report to Zosimus, 865. The number of the Fathers of the same council, 862, 863. It was not a provincial council, nor from two provinces, but coalesced from all Africa, 868. On this African council, and on the other plenary one against the Pelagians, see (the following).

The African Council. On the judgment of Pope Zosimus, see Zosimus. On the matters done under Zosimus, the opinion of P. Coustant is weighed, 901. Juan Bautista Pérez is praised, and concerning two unedited works of his, 209. His notable preface is printed from manuscript, 211. Peter of Alexandria, deacon, a partisan of Dioscorus, 509. Together with Timothy Aelurus he was condemned, 311. Ordained by one heretical bishop, ibid. The emperor ordered him to be cast out, ibid. He lay hidden in the city of Alexandria, ibid. He was said to have condemned the Eutychian heresy, but falsely, 313. Other things about the same, ibid. Driven from Alexandria when Timothy the Catholic was restored, 315. He invaded that see again, after John the Catholic bishop, successor of Timothy, was driven out, 317, 318.

He always communicated with Peter of Antioch the heretic, 567. Peter of Antioch, bishop, who had governed a monastery at Constantinople, abandoning this on account of crimes, fled to Antioch, 312. After the Catholic martyr was driven out, he invaded the see of Antioch, ibid. Sent into exile to the Oasis, he fled thence to Constantinople, ibid. In the times of Basiliscus he was again sent to Antioch, ibid. He ordains John as bishop for the people of Apamea, by whom he was driven from Antioch, ibid. Condemned by Acacius of Constantinople, 313. And Acacius boasted that he had not communicated with him up to the end, 367. Peter and Paul were crowned with martyrdom on one day and at one time, 25. From Peter the episcopate and the whole authority of this name emerged, 134.

Through him both the apostolate and the episcopate took their beginning in Christ, 204, 448. Peter protects and defends as heirs the Roman pontiffs in all the administration of his see, 247. Christ asserted that the gates of hell would never prevail against the confession of Peter, 338. The glorious confession of the apostle Peter is the root of the world, 341. The fellow-apostle Paul rebuked the dissimulation of Peter, 322. The precepts of St. Peter, see Precepts of St. Peter. Photinus, the Macedonian bishop, condemned by a judgment surreptitiously obtained from the apostolic see, is absolved by Innocent, 196. Photinus of Sirmium, restoring the heresy of Ebion, anathematized by Damasus, 401. The Photinians anathematized, 443. When Phrygia was divided into two, 19. Phylacteries are not to be made, 439.

What a plenary council was among the Africans, and what its requisites, 867. What day was appointed for it in the Council of Hippo of the year 393, and why it was omitted in the breviary of the same council, 92, note. The Pneumatomachi, who fight against the Holy Spirit, 443. Penitents are not to be ordained, 667. Let the priests impose hands upon penitents at every time of fasting, 663. Hands are to be imposed upon penitents before the apse, when the sin is public and most notorious, 91. Let the penitents carry out and bury the dead, ibid. Let them also kneel on the days of remission, ibid. The laws of the penitents, 249. When communion was granted to penitents, 431. Penance is the gift of God, 181. Canonical penance is permitted at the judgment of the bishop, 97, 108.

It is not to be given by presbyters without consulting the bishop, 97. For certain crimes harsher at first, afterwards, mercy intervening, more lenient, 185. To some, penance was granted but communion denied, and why, ibid. It is for the priest to judge the weight of offenses, and to order them dismissed when he sees a fitting satisfaction, 202. On the Thursday before Easter, remission is to be granted, unless sickness has intervened, ibid. What in the peril of death, ibid. Penance is not to be denied to the dying, 272. What of the sick who, having sought penance, fell silent, or lapsed into frenzy, 658. What if they survive, ibid. What if they should die before reconciliation, ibid. After penance the canons do not permit one to become a cleric, 194, 253.

To do penance is not granted a second time to any of the clergy, ibid. The refuge of penance is not available to those who, after performing penance, sin again, 249. How those are to be punished who after penance seek the soldier's belt, frivolous pleasures, and forbidden sexual relations, ibid. The penance of those who, having been baptized, return to secular military service, 57. Or of those who have apostatized from the faith, 56. The penance of lapsed catechumens, 58. Of those who have sinned by incest, ibid. The Germanic Penitential in Burchard, no. CCXCV. The Roman Penitential set forth by Halitgar in the sixth book On Penance, no. CCLXXXI. What the Roman Penitential edited by Antonio Agustín is, no. CCCXIX. Whence the penitentials took their beginning, no. CCLXVIII.

Polycarpus, that is, the collection of canons of Gregory the presbyter, which is entitled Polycarpus, no. CCCXIII. The date of that same collection, no. CCCXIV. Its preface and a description of the collection, no. CCCXV. The Roman Pontiff: see Roman See. The collection of Poblet: see Tarragonensis. A possession of thirty years, how highly it is to be regarded, 234. The pontifical and the royal power, 339, 368, 369. The distinction between these powers, 330, 334. The precepts of St. Peter concerning the preservation of the sacraments, edited from manuscripts, 674. They are part of an apocryphal letter attributed to St. Clement, and rendered into Latin from the Greek, 631. Who its translator is, ibid. The daily prayers, and what is done in them, 159. These same prayers are to be celebrated at the ninth hour and at evening, 456.