Latin original · 35 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 255:143–255:177 (177 verses in all)
When the prayers over catechumens and penitents are to be said, 437. See Prayer. At what age presbyters are to be ordained, 118. What kind of man he ought to be, and his duties, 457. See Clergy. The continence of presbyters, and the penalty for one who takes a wife, who fornicates or commits adultery, 116, 183, 184, 185. What is to be done concerning a presbyter who before ordination committed a carnal sin, 118. Presbyters are not to enter before the bishop, nor to sit, 441. They are to do nothing without the precept and counsel of the bishop, ibid. Without consulting the bishop they are not to reconcile penitents, 97, 636. When they may reconcile them, ibid. Nor are they to consecrate virgins, 98, 635. They are not to confect the Eucharist, 98, 411, 636. They are not to confirm the baptized, 200, 411.
They are not to sell the property of the Church, and what if they have sold it, 111. In the bishop's presence, unless bidden, they are not to take upon themselves the license of preaching or of a sacred act, 411. Nor without the bishop are they to make an acolyte or a subdeacon, ibid. Those whom the Greeks called 'presbyterae' were among the Latins the elder widows, those married to one husband, and the enrolled women, 436. Country presbyters, that is, rural ones, 118. The primates of the provinces of Africa were called bishops of the first see, 89, 97. They are to be constituted by the counsel of the bishop of Carthage, 89. The primacy of Mauretania was given to the see of Sitifis, ibid. The right of the primate in the cases of bishops, 91, 92. What firstfruits are to be offered and to what extent, 96, 124. Those who deny them, ibid. The ancient Latin edition of the canons called Prisca, published from Justel's codex, collated against manuscripts.
the codices revised, supplemented, and reprinted, 478 and following. What the addition printed at the end of that same edition from the Justellan manuscript is, 563, note. Why this Prisca edition in Justel is mutilated, no. LXXI. The canons of Laodicea were not rendered into Latin by the author of the Prisca version, and why, no. LXXIII. Why the canons of Constantinople are described in it after those of Chalcedon, ibid. When and where this version was composed, ibid. Whether Dionysius Exiguus noted this version, ibid. The promulgation of decretals does not require a public codex in which they were described and published, no. LXV, 697, note. Nor does it require a synod in which they should be recited, 855. A passage of St. Prosper concerning the two synods under Zosimus explained, 847. Other passages of the same author explained, 863, 866.
Protadius, praetorian prefect under the emperor Glycerius, 679, note. What St. Proterius, bishop of Alexandria, did for the faith, and what he suffered, 509 and following. The letter of Protogenes. See Hosius. One province is not to be divided into two, 233. Psalms composed by laymen, and common ones, are not to be said in the churches, but only the canonical books, 441. The psaltes, who ascend the pulpit and read from the codex, 436. From whom the psalmist or cantor is to receive his office, 668. The empress Pulcheria, together with the august Marcian, was present at the sixth session of the Council of Chalcedon, ibid., note. The whole of Lent is to be observed by fasting, 410. In Lent it is not fitting to offer bread except on the Sabbath and the Lord's Day, ibid.
The anniversaries 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; nor are weddings to be celebrated, ibid. The Quartodecimans, who celebrate Easter with the Jews, 435. The letter of Quiroga (Gaspar), bishop, to Gregory XIII, pontiff, concerning the collations of manuscripts for emending the councils of Spain, no. CCX. Ravished brides are to be restored, 110. The penalty for ravishers and for those who connive with the ravishers, 237. Reconciliation is not to be denied to the dying, 57. The revenues of the Church are to be divided into four parts, 411. How they are to be administered, 452. See Church property. Regembertus is to be added to the catalogue of the bishops of Vercelli in Ughelli, no. CCLXXXVII. Two additional canons in the synod of Riez, no. LIII.
The royal city confers no prerogative upon its bishop, 335, 536. The collection of Regino, no. CCLXXXIX. It took much from a manuscript collection which is distributed into four books, no. CCLXXIII. The power of kings and of pontiffs, and the distinction between the two powers, 330, 331. The collection of Remedius, bishop of Chur, no. CCXXIV. It must be believed that the resurrection will take place in this flesh which we now bear, not in another, 654. The book of penitents of Rabanus Maurus, no. CCLXXXII. His letter to Heribald, no. CCLXXXII. Riculf, bishop of Mainz, was not the author of the Isidorian collection, no. CCXXII. Roman discipline, 204.
It is quite fitting that the whole body of the Church should accord with the Roman Church in the observance of the canons, 412. Victricius of Rouen sought the norm and authority of the Roman Church, 204. That in Gaul the form which the Roman Church holds should be kept, 205. How great was the observance of the Nicene canons in the Roman Church, 259. It received only the Nicene canons, ibid. Yet under the name of the Nicene canons the Sardican canons were received by it. See Sardican canons. When the canons of other Greek synods began to be cited by the Romans and the Latins, no. LVI. There was no public codex of canons in the Roman Church, no. LV, LVI.
The Roman Church always had the primacy, inasmuch as many codices set it forth in the Nicene canon, 52, note. How much the African Church deferred to the authority of the Roman Church, no. LXXXVI, 1003. Augustine and other African bishops by the authority of the Apostolic See settled certain ecclesiastical cases in Africa, 1005. How much the Gauls deferred to the authority of the Roman See, no. CXXXIV, 1029, note. The same, under the name of the same authorities, appealed to the apostolic constitutions, no. CXXXI. The Gallican synods confirmed by apostolic authority, no. CXXXIV. How much the Spaniards deferred to the same authority, no. CXCVII. The prerogative of the Roman See, 25, 498. And its primacy, 340, 344.
That same See received the principate in Peter, in the Lord's stead, and has always held it and retains it, 350. The custom of consulting and referring matters to the Roman See, 134, 183, 369, 370. Reports sent to it as to the head of the Churches, 189. Bishop Himerius referred to it as to the head of his body, 254. Appeals to the Roman See, see Appeal. The legates of the Roman See subscribed before the Nicene Fathers, 30, note. The confirmation of the acts of a general council sought from the Roman See, 46, note. The authority of the Roman See requested by the African council for its statutes, 130. The Africans sought the canon of the sacred Scriptures from the Roman See, 643.
What has been decreed by any one synod, which the assent of the universal Church has approved, no See ought rather to carry into effect than the foremost, which both confirms each synod by its authority and guards it by continued moderation, 350. Those whom the Roman See alone absolved after they had been condemned by Eastern synods, 352. The right of the Roman See to absolve, without any preceding synod, those whom an unjust synod had condemned, and to condemn without a synod those whom it was fitting, ibid., 348 and following. The same See, by withholding its consent, set aside the impious pseudo-synod of Ephesus, 352. Acacius did not condemn Peter of Alexandria before he both referred the matter to the Roman See and demanded that he be condemned by apostolic authority, 365.
Several Eastern bishops were deposed by the authority of the Roman See alone, 335. The apostolic sentence is not to be dissolved, 338. The Roman synod under Damasus, no. CXXV. Another under Pope Siricius, 448. In this latter was issued the letter of Siricius, 452. Robert, duke of the Normans, freed Pope Gregory VII from the siege, no. CCCIX. The books of Rufinus on Ecclesiastical History, 25. Rufinus, translator of two letters which are attributed to St. Clement, addressed to James, 434, note. See 631. His abridgments of the Nicene canons. See Nicene canons. The Sabbath fast, 200. On Sabbaths the Gospels are to be read together with the other Scriptures, 436. One is not to keep the Sabbath idle with the Jews, 438. The Sabellians condemned, 443. The error of Sabellius, 401.
What the collection of Sabinus, bishop of Heraclea, contained, no. VII. The sacrifice of the Mass. See Mass. The Sardican canons subjoined to the Nicene without any distinction, and inscribed under the name of the Nicene, 61, note. Formerly cited as Nicene, no. LVII. Codices of diverse origin, which join the Sardican canons with the Nicene and remove all suspicion of fraud, no. LVIII and following. The same union confirmed from other later collections, no. LX. Corroborated from Dionysius Exiguus, no. LXI. It was not peculiar to the codices of the Roman Church, but widely diffused in the manuscripts of other Western Churches, no. LXII. Certain ancient Greek codices too set it forth, ibid. The same canons among the Gauls also were joined with the Nicene as abridged by Rufinus, no. CXXXI.
On the dispute of the Africans with Zosimus over the Sardican canons cited under the title of the Nicene, no. LXIII. The Sardican canons were issued by the council in a double original, Latin for the Latins and Greek for the Greeks, no. XXXI. A notable difference of these originals in the number, order, and even in certain sentences of the canons, ibid. Whence the variants of the Latin copies arose, no. XXIII. They are not to be ascribed to diverse translations from the Greek, 63, note. The Sardican canons of the original Latin Prisca edition, 513. The same of the ancient Latin version from the Greek original, now printed for the first time, 589. A canon whose beginning is 'Januarius,' formerly found by this translator in Greek, which is lacking in the common Greek, 595.
The Sardican canons were not lacking in all the Greek codices of canons, no. XXXVIII, XL. Their authority and use among the Greeks, even the ancient ones, no. XLI. On their use among the ancient Gauls also, in whose most ancient collections they are contained, 103, note. The synod of Sardica was not a mere synod of Westerners, no. XLII. But it was ecumenical, no. XLIX, L, 578. Why it was not commemorated together with the four general councils, no. LI. The testimonies of Hilary and Epiphanius which are alleged against this are explained, ibid. The ancient version of the Sardican synodical letter to the catholic bishops, made from the Greek original but more correct than that which Theodoret used, hitherto unpublished, 598, note. The exposition of the faith appended to the same synodical letter, 603, note.
A judgment concerning this exposition of the faith, 577. It was praised by Greek writers earlier than the Council of Chalcedon, and in the council itself, no. XXXIX. When and by whom it was written, ibid. In the Council of Sardica itself it was proposed, but rejected, and why, ibid. The Sardican synodical letter to the Churches of Mareotis, edited from the single Verona manuscript, 607. The subscriptions of the Sardican Fathers subjoined to the canons have dropped out, no. XLII. Whence the variety of the subscriptions in the codices, ibid. Those which are produced in the common editions of the Councils and in certain codices are interpolated, ibid. On the number of the Sardican Fathers, ibid. A catalogue of those same Fathers more accurately compiled, no. XLIV and following. The distinction of the Athanasian catalogue into two, no. XLIII.
The formula of faith of the Sardican pseudo-synod, 615. A judgment concerning the same, ibid., note. The subscriptions of that same pseudo-synod, corrupted in places in Hilary, no. XIX. John of Thessalonica is to be expunged from the synodical letter of this pseudo-synod, no. XLIV. The archives of the Apostolic See, no. CLXIX, 700. Those things which were approved by the Roman pontiffs were placed and kept in the archives. The canonical Scriptures are to be read in the Church, 98. The canon of the sacred Scriptures, ibid., 187, 442, 645. Whether the canon of the Scriptures was established by the Nicene synod, 100, note. Whether by Pope Damasus, no. CLX. Whether by Gelasius, no. CLVI. Or rather by Hormisdas, ibid. God is the author of the sacred Scriptures, 654. Secundus, bishop of Ptolemais, to what extent inserted in the catalogue of the Nicene Fathers, no. XXXI.
The Apostolic See. See Roman See. As far as religion is concerned, the sum of the entire judgment is owed, according to the canons, to none but the Apostolic See, 337. The Semiarians condemned, 443. A sentence prefixed to an error, when it is to be dissolved, 323. The duty of slaves toward their masters, 124. The apocryphal decree of Pope St. Sylvester, no. CXV. His letter to the Nicene synod, likewise apocryphal, no. CXVII. Another of his, edited, no. CIX. The canons of St. Sylvester, likewise apocryphal, no. CXVII. The letter of Zosimus on behalf of the see of Arles, falsely ascribed to Sylvester in favor of the Church of Autun, and interpolated, no. CXXXV. Simoniacal ordinations reproved and punished, 223. How frequent they were, 677. Restrained by law, 678. Pope Simplicius writes to Acacius, 313.
He is praised by the emperor Zeno because he had most steadfastly resisted a heretic, 354. The apocryphal council of Sinuessa, no. CXV. In which the cause of Pope Marcellinus is feigned to have been agitated, no. XI. The admonitions of Siricius, 183. They went out to the provinces, 184. His letter to Himerius, 246. To various bishops against Jovinian, 255. And the letter read in the African synods, that of Thusdrum and of Telensis, or rather of Zellis, 447, 448. To whom it was first sent, ibid., note, 1000, 1007. Written in the Roman council, 452. The same letter marked by Quesnel with the fault of forgery, 978 and following. It is vindicated, 1005 and following. A canon of his, accommodated by Pope Innocent to Gallican discipline, when, writing to the Gauls, he repeated it, 1006.
And in the synod of Zellis it was accommodated to African discipline, ibid. What the letter of Siricius to Genesius, cited in certain manuscript collections, is, no. CCLXXVII. A passage of Socrates noted, no. XVII. The sons of bishops and clerics are neither to put on spectacles nor to watch them, 94, 639. This has always been forbidden to all Christians, that wherever there are blasphemies, they should by no means approach, 639, 640. Spectacles forbidden especially on festal days, 659. Eunomius asserted that the Holy Spirit is a creature, 801. He who thinks ill of the Holy Spirit, even though he thinks well of the Father and the Son, is a heretic, 404. The Holy Spirit is from the Father, both truly and properly, and of the divine substance, and true God, 403.
Whoever says that He was made through the Son, let him be anathema, ibid. With the Father and the Son He is of one power and substance, 401. Something concerning the Holy Spirit was added in the Roman council to the Nicene creed, and what, ibid., note. The Pneumatomachi, who fight against the Holy Spirit, anathematized, 443. The ancient statutes of the Church printed from manuscripts, 653. The difference of the collections in citing these same statutes, and the diversity of the inscriptions, no. LXXXVIII. A different order too, and which is the truer, no. LXXXIX. The antiquity of these statutes is proved, ibid. What is to be judged concerning them, ibid. To Stephen of Ephesus, who was present at Chalcedon, a collection of canons is wrongly attributed, no. IX.
The collection, or rather synopsis of canons, of a later Stephen of Ephesus, no. X. The precepts of continence for subdeacons. See Continence. The subscriptions of the Sardican Fathers, 608, title. Not all who were present always subscribed, but one subscribed on behalf of the others, no. XLIII. One who serves superstitions is to be separated, 665. He is not to be received back by the presbyters after correction, 671. Superstitious crimes, ibid. The Apostles' Creed, and the mention of it in Leo, 910. The Nicene creed of the Isidorian version, 27. The same from the ancient African version, 88. From the Prisca, 495. What was added to the Nicene creed under Damasus against the Macedonians, 401, note.
The Niceno-Constantinopolitan creed inserted in the acts of Chalcedon, 219. The creed Quicunque, commonly called Athanasian, designated as a norm of the catholic faith, 669, note. To be held by heart by presbyters, deacons, and subdeacons, 669. When it was attributed to Athanasius, 953. The antiquity of that creed, 954. That its author is a Latin is not established, 851. A passage of it emended, 855. The text explained, 903. Another corrupt passage restored, 858. Another Greek one, 956. Yet it is not Vigilius of Tapsus, ibid. Nor Vincent of Lerins, 957. But the author is unknown, ibid. The two synods of Pope Symmachus, the fifth and the sixth as commonly reckoned, are proved to be supposititious, no. CCXVII. Three synods are genuine, ibid.
The Palmary synod under the same, in what year it was celebrated, no. CIX. The consular note is vindicated, ibid. Whether this was the fourth synod under Symmachus, no. CX. The Synisactae, that is, women secretly introduced, 19, note. Synodical letters serving as letters of commendation, 232, 233. A synod is to be celebrated twice a year throughout each province, 51, 235, 641. And at what time, 51, 430. What questions are to be discussed there, 51. Who ought to come together to these synods, ibid. In Africa a general synod is to be assembled every year, and who are to be sent from each province, no. VI. The acts of preceding synods read and confirmed in subsequent African councils, no. XCVIII, CIII, CV, 649, 659, note; 651, note.
In the provincial synods let the presbyters and deacons be present, and all who think themselves wronged, and let them await the synodical sentence, 431. The authority of provincial synods, no. CCCXVIII. It is forbidden to clerics and monks to enter taverns, 437. A table of chapters prefixed to ancient collections is usually a sign of the original offspring, by which additions afterward inserted are detected, no. CXCVI, 9. The Tarragona collection, or that of Poblet, no. CXVIII. The Teleptan, or Telensian, council, 446. Its various names in the manuscripts, 987. More truly to be called Zellense, 446, note, 991. As fictitious it is decried by Quesnel, 971 and following. It is vindicated, 985 and following. Two diverse sources of this council are noted, 991.
The bishops of the same council, and their sees, are reckoned in the province of Byzacena, 999. It was a council of the province of Byzacium, ibid. Proconsular legates sent to the provincial council, 1002. The Teleptan and Zellensian episcopates, two distinct ones in Byzacium in the fifth century, 991. Witnesses who are not to be admitted, 652. To Theodoret, bishop of Cyrus, a collection of canons is wrongly attributed, no. XV. The inscription of the Sardican letter is interpolated in him, no. XIX, 599, note. An addition to the exposition of the faith appended to the same letter in the same author, 577. The edition of Theodoret, in setting forth the confession of faith sent by Damasus to Paulinus, presents an additional anathematism, 43, note. Other intruded words to be expunged are noted, ibid., note; 404, note.
What the published penitential of Theodore of Canterbury is, no. CCLXVII. A passage of Theodore the Lector concerning Symmachus noted, no. CX. Theodore of Tarsus is to be reckoned among the Nicene Fathers, distinct from the one whom Suidas or Philostorgius mention, no. XXXI. Theophylact of Tusculum sold the papacy to John, no. CCCVIII. The profession of Abbot Theotardus, no. CXCVI. What the Thessalonian collection is, no. CLIX. How great and of what kind the city of the Thessalonians was, 74. The bishop of Thessalonica at the time of the Council of Sardica was not John, but Aetius, no. XLIV. Thiudis, or Theudes, king, no. CCLIV. The council of Thusdrum, in which the letters of Pope Siricius were read, 447. Its date, no. CV. The Thymelici, 441.
To the catalogue of the bishops of Pavia is to be added Lanfranc in the times of Lucius II and Eugenius, no. CCXCIX. The edition of the Greek canons by Tilius (John), no. XV. Timothy Aelurus, follower of Dioscorus, bishop of Alexandria, ordained by heretics, and his deeds, 309 and following. Sent into exile to Cherson, 311. Where he dies, 315. Timothy, the catholic bishop of Alexandria, and his vicissitudes, 311. The first council of Toledo seems to have composed the little book of faith which is set forth in the fortieth chapter of the collection printed in this volume, 951. Another council of Toledo under St. Leo repeated and augmented the same little book of faith, ibid. Two synods of Toledo, edited from a Spanish manuscript, are vindicated, no. CCVI.
Each single person of the Trinity is full God, and all three persons together are one God, 653. Tutus, defender of the Roman Church, sent by Pope Felix to Constantinople with the sentence of condemnation against Acacius, 519. The canons of the city of Rome, no. CXXXI. Usury forbidden, 59, 96, 435, 610, both in clerics and in laymen, 636. One per cent and one and a half per cent, 59. Valerius, count, to whom Augustine wrote and sent the first book On Marriage and Concupiscence, 870. What he did against the Pelagians, 872. Pardon and absolution are not to be given except to those who have been corrected, 335, 336. To the bishops of Vercelli is to be added Regembertus, no. CCLXXXVII.
The version of the entire Greek codex of canons, which was afterward received from Isidore and is wont to be called Isidorian, how ancient it is, no. LXIX. How widely diffused, no. LXX. The Prisca version. See Prisca. The version of Dionysius Exiguus. See Dionysius Exiguus. Particular versions of the canons of Nicaea. See Nicene canons. Certain canons of one version, in certain codices interpolated from another version, no. CXIV, CLXXX. Sacred vestments are not to be converted to profane uses, 673. What is to be done if they are consumed by age, 674. How the sacred palls and veils, when soiled, are to be washed, 675. The viaticum of communion, 185, 658. Victricius, bishop of Rouen, sought the norm and authority of the Roman Church, 204. He was at Rome with Pope Innocent, 211.
The elder widows, those married to one husband, and the enrolled women are not to be constituted in the Church as if ordained, 436. Widows professed of their own will, 418. What if they have violated their resolve, ibid., 668, note. Widows to be appointed to the instruction of women about to be baptized, what kind they ought to be, 668. Which widows are to be sustained by the stipends of the Church, ibid. Young widows weak of body are to be sustained at the Church's expense, 660. Widows are not to be veiled, 414. Vigilius of Tapsus is not the author of the creed Quicunque, 938. Nor of the books against Varimadus, which are inscribed to Idatius, ibid. Nor of the twelve books On the Trinity edited among the works of Athanasius, ibid.
The legation of Vindemialis, an African bishop, against the Pelagians, sent to the emperor, is shown to be fictitious, 869 and following. Sacred virgins bereft of their parents, to whom they are to be commended, 98. On what days virgins are to be veiled, 413. At what age they are to be consecrated, 610. With what garments a consecrated virgin and nun is to be clothed, 678. The profession of virginity, and what concerning those who transgress it, 113, 234, 417. Veiled virgins, if they afterward marry publicly, or are secretly corrupted, 211. Those not yet veiled, who had pretended that they would remain in the resolve of virginity, if afterward they wish to marry, are to be subjected to penance, 212. The praises of virginity, 260.
Vitalis and Misenus, bishops, sent by Pope Felix to Constantinople to the emperor, that Peter, the heretical bishop of Alexandria, might be expelled, and John, the catholic bishop, restored, 518. How they were treated by Acacius, ibid. They yielded to him, and were deprived by the Pontiff of honor and communion, ibid. The cause of Vitalis, presbyter of Antioch, Damasus left to the will and judgment of bishop Paulinus, 397. On what prescribed conditions he was to be received, 398. What Vitalis did, ibid., note. The edict of Volusianus, prefect of the City, against Caelestius, 182. Walter, bishop of Speyer, assisted Burchard in the collection of canons, no. CCXC. The deeds of Pope Xystus concerning his own exculpation are apocryphal, no. CXV, CXXI.
The council of Zella in Africa, published under the name of Telensis or Teleptensis. See Teleptense. The emperor Zeno professed in his letters that he had done everything by Acacius's counsel, 373. Acacius did not assent to him, since he wished to communicate with Peter of Antioch, ibid. A special supporter and lover of Acacius, 354. By his letters he extolled Pope Simplicius with praises, because he had most steadfastly resisted a heretic, ibid. Zeno of Tyre is not to be expunged from the catalogue of the Nicene Fathers, no. XX. Pope Zosimus writes to Hesychius, bishop of Salona, 264. Certain of his clerics go off to the court to accuse him, 267. He cuts them off from his communion by letters sent, as rebels, 268. But he defers judgment concerning their associates, ibid.
Why Zosimus had dealt more leniently with Caelestius, 874. What the Africans could note in Zosimus, deceived by Caelestius, 799, note. The fear of the Africans concerning Zosimus, wrongly asserted by Quesnel, is shown to be false, 874. Three letters of Zosimus given to the Africans in the Pelagian cause, 830, 851. The date of the first letter, 854. When the judgment of Zosimus against Caelestius and Pelagius was passed, 877. It is proved to have been passed before the law of Honorius was issued against them, and this law is shown to have been forbidden by Zosimus, 882 and following. The objections of Quesnel rejected, 887 and following. The terror of the imperial mandate, by which the Roman clerics who previously favored Caelestius condemned him together with the others, flowed not from the law of Honorius, but from the judgment of Zosimus, 891. The Tractoria of Zosimus, composed after that same judgment, 880.
When it was issued, 894. When it was conveyed to Africa, 898. In what plenary synod it was subscribed, 895. The rescript to Zosimus from that same synod, 897. The letter of Zosimus on behalf of the see of Arles, falsely ascribed to Pope Sylvester and interpolated in favor of the see of Autun, no. CXXXV.