教會法與復活節計算 第 2 章 第 1/11 段

FROM VOLUME II OF THE COUNCILS OF GAUL, by Jacques Sirmond, presbyter of the Society of Jesus, p. 117. Concerning the Codex of Canons which was presented to Charlemagne the king, when he was at Rome, by Pope Hadrian, in the year of Christ, as is conjectured, 787. There was published in former years, first at Ingolstadt in volume VI of the 'Antiqua Lectio,' then at Cologne in volume III of the Councils, an Epitome of the Eastern and African canons, with a title which signifies that this was presented by Pope Hadrian to Charlemagne the king, when he was at Rome, for the use of the Western Churches.

And yet it is agreed that what was presented to Charlemagne was not an epitome, but an entire collection — both of the canons out of which that epitome was afterward compiled, and also of the decretals of the pontiffs, from Siricius to Gregory the Younger. In short, that the very book given to Charlemagne is that which is called by Pope Nicholas the CODEX OF CANONS [letter] 519, in the chapter 'Si Romanorum'; and which, first printed at Mainz in the year 1525, was afterward, in the Paris edition, entitled 'The Old Codex of Canons of the Roman Church.' For this is declared by the very many copies of this collection which are seen in the libraries of Gaul:

at the front of which, like the dedication of an offered gift, is prefixed the letter of Hadrian to Charles, which by the first letters of each verse renders this title: 'TO THE LORD, MOST EXCELLENT SON CHARLES THE KING, HADRIAN THE POPE.' And the letter itself runs thus, both in other copies here and there, as I have said, and in the most ancient codex of St. Germain, dating from the times of Charlemagne himself, in the 57th year of his reign, that is, of Christ 805. LETTER OF POPE HADRIAN TO CHARLEMAGNE THE KING, which in the ancient copies is prefixed to his Codex of Canons.

(An acrostic, the first letters of the verses spelling the title.) Resplendent with divine teaching, you surpass the sceptres of the kingdom. O happy origin of kings, ever a blessed line of descent. We perceive the mighty mass of the law to possess the grace of praise. By a just king is begotten the defender of the kindly Church. Never indeed can the heavenly discipline be conquered. Already of old, taking up the example of the paternal kingdom, triumphing, by which devoted faith rejoices in victory, with Christ helping, and blessed Peter the key-bearer, he subjects all hostile nations beneath his royal feet. Behold, the blessed root has yielded the like in its offspring: glad to worship God, ever to love the divine law, to keep praiseworthy faith and to defend the holy life, having as his patron in the triumphs of heaven the very doorkeeper. Relying on his conquering power, he persists ever.

Following the light of the doctrine of the faith of the apostolic see, into this holy see the great king Charles shines forth. Enriched through him with all good things, he triumphs everywhere; he has merited ever to possess in these the heavenly kingdom. Taking up divine arms, he has trampled the proud nations. He has restored the ancient gifts to the Church his mother, and great cities, likewise borders and divers camps. He has, by divine power, laid low the Lombard and the Herulian nation. Exulting, he embraces the faith which he received from his forefathers. This great lineage gleams red throughout the whole world: lofty, noble, shining, he rules divers kingdoms. Rejoicing, swift, he comes safe to the thresholds of the apostles, and is celebrated with exceeding praises and hymns by all the people.

Earnestly he begs the supreme high priest to pray for him, that the sins committed from his youth might be redeemed for him. Stripped (of them) by the kindly intercessions, his governing tongue promised to keep the spirit of the holy Roman Church forever, to guard the just claims of kindly Peter his protector, fit that, bestowing above, he might offer a libation in confession of him. To this Hadrian the bishop foretold the triumphs of Christ: that he would long be protected by the divine right hand, with Peter accompanying and Paul also, giving him the sword of victory, and fighting on your behalf, you will remain unharmed, a victor with your own, indeed through them. They seek the entrance of the city of Pavia, that you may enter as victor. You will trample the truly perfidious royal neck of Desiderius, overthrowing his forces, you will plunge them into the depth of the abyss.

Hedged about by the kingdom of the Lombards, you will render your offering, the promised sacred gifts of the hall of Peter the key-bearer, he bestowing upon you greater victory, and likewise honour, to reign here through the ages with your own, and in the future for your offspring. From the law never depart, observing these statutes. Thus far the letter of Hadrian, as it could be elicited from corrupt copies. But as for the time, since Charles came thrice to the City while Hadrian was still living — namely in the year 774, when he was besieging Pavia; again in 781, when his sons Pippin king of Italy and Louis king of Aquitaine were anointed by Hadrian; and finally in 787, when from there he set out also against Capua and Benevento, against duke Grimoald —

we, although the matter is uncertain, have judged that the codex of Hadrian is to be referred rather to the last expedition than (as has pleased others) to the first, with which many things that are read in his letter can scarcely agree. TO THE READER. The Codex or Collection of ecclesiastical canons of Dionysius Exiguus — of which only the index was first published from the manuscript codex of that most erudite man Nicolas Le Fèvre in the year 1609 — we now give you entire from another old manuscript codex of the library of the illustrious Christophe Justel, the most ancient monument of canon law of all that are extant in Latin: which indeed no one doubts must have been drawn from this source.

Now this collection contains nearly the same canons of the councils as does the Greek Codex of the universal Church, published by the same Justel in the year 1610; besides the canons which are called those of the Apostles, fifty in number, and the twenty-one of Sardica, and it comprises the 138 chapters of the African, or Carthaginian, synods. Of this Hincmar, archbishop of Reims, makes not obscure mention in his work of fifty-five chapters against Hincmar bishop of Laon, chapter 43, in these words:

'Who are those,' he says, 'whom both the apostolic see, and all the bishops throughout the whole world, and the whole catholic Church, call canons — and which, from the Council of Nicaea (which is the first in our codices, those which our forefathers received as to be followed from the greater apostolic see), in order all the way to the African Council, they retain as canons to be received, venerated, and observed?' And this is indeed Dionysius Exiguus, who, having omitted the profane numbering of years by olympiads, or consuls, or indictions, first began to mark the times from the Incarnation of Christ, and described a paschal cycle of 95 years, under the consulship not of Flavius Mavortius (as Marianus Scotus writes in his Chronicle for the year 527), but of Flavius.

In the third indiction of Philoxenus and Anicius Probus the Younger, that is, in the year of Christ 525, as Dionysius himself testifies in his first paschal letter to Bishop Petronius, recently first edited by the most learned Petavius from a manuscript codex: in which letter, moreover, from the sacred canons, that is, from that very old Codex of Canons which we now publish, and from his own translation, he cites canon 79, which is found to be the first of the Council of Antioch. From these things the order and number of the canons preserved in that codex is confirmed, and from them it can be gathered that Dionysius had already earlier translated these ecclesiastical canons from Greek exemplars.

But who was the author of that ancient Greek collection of canons, which extends from the Council of Nicaea down to the Council of Constantinople, and whose translation Dionysius himself undertook, is unknown. This, however, is plainly established: that it was older than the Council of Chalcedon, in whose fourth, eleventh, and thirteenth sessions it has been ascertained that five canons—namely the 4th, 83rd, 84th, 95th, and 96th, which are found to be the 4th of Nicaea and the 4th, 5th, 16th, and 17th of the Council of Antioch—were read and cited out of that very collection, already made beforehand and approved by the common authority of our forefathers.

These canons indeed, in the same order, and in a continuous, uninterrupted series of numbers (which the ancients call a regular sequence), exist in the Greek Codex of Canons of the universal Church, and in this Latin collection of Dionysius Exiguus. But that this Greek collection was made even before the Council of Ephesus is plain from the letter prefixed by Dionysius himself to this codex: namely, in which letter he enumerates the canons from the Council of Nicaea and the other councils that followed in sequence, which were held either before it or afterward, down to the Second Ecumenical Council of Constantinople, under the same order of numbers, that is, from the first chapter to the hundred and sixty-fifth.

But which were those 165 canons is easy for anyone to discern from the order of the councils and the sequence of the canons of which that ancient codex was composed. For there are 20 canons of the Council of Nicaea, 24 of Ancyra, 14 of Neocaesarea, 20 of Gangra, 25 of Antioch, 59 of Laodicea, 3 of Constantinople: these numbers, I say, when collected together, make one hundred and sixty-five. From these we also recognize that the ancients did not use the same method in counting the canons of the councils. For from the words of the Council of Chalcedon it is gathered that the above-cited canons—the 1st, 4th, 5th, 16th, and 17th of the Council of Antioch—were in the old Greek codex the 80th, 83rd, 84th, 95th, and 96th, which in the Latin of Dionysius Exiguus are found to be the 79th, 84th, 85th, 96th, and 97th.

But this difference seems to have arisen from the fact that the Council of Ancyra in the Greek codex consists of twenty-five canons, and that of Neocaesarea of fifteen; while in the Latin collection of Dionysius there are only fourteen and twenty-four respectively: for the fourth and fifth canons of the Council of Ancyra, likewise the thirteenth and fourteenth of Neocaesarea, are reckoned as one each, as is easy to observe from a comparison of the two codices. We have also subjoined from the codex of Is[idore]

—from that same most ancient codex of Justel—the synodical letter of Saint Cyril and of the council of the diocese of Egypt, gathered at Alexandria in the year 450, together with the twelve anathematisms against Nestorius, from the Latin translation of Dionysius Exiguus, to which he himself prefixed a letter to a certain Bishop Peter. This synodical letter is indeed attributed by Isidore, and by the other Latin compilers of councils who followed him, against the testimony of all the ancient Greek and Latin codices, to the Third Ecumenical Council of Ephesus, which is agreed to have been celebrated only in the following year, in the consulship of Anicius Bassus and Antiochus. But this letter is extant in Greek and Latin, though in another version, among the acts of the Council of Ephesus, session

first session, and of the Fifth Ecumenical Council of Constantinople, collation 6 of the Roman and Cologne edition, with this heading. Liberatus, archdeacon of Carthage, also makes mention of it in his Breviarium, book IV. Cyril, he says, directed a synodical letter to Nestorius, in which he both composed and inserted twelve chapters against his dogma; and its beginning is: 「When the Lord says, He that loveth his father and his mother more than me, is not worthy of me.」 Since these things pertain to preserving the memory of canonical and ecclesiastical antiquity, take our labor in good part, reader, and enjoy the benefit we offer. SOME TESTIMONIES CONCERNING DIONYSIUS EXIGUUS AND HIS LATIN TRANSLATION OF THE ECCLESIASTICAL CANONS. Cassiodorus, chapter 23 of the Divine Readings.

The catholic Church even today brings forth illustrious men gleaming with the adornment of approved doctrines: for in our times there was also Dionysius the monk, a Scythian by nation but wholly Roman in his manners, exceedingly learned in both languages, rendering in his deeds the equity which he had read in the books of the Lord; who had examined and understood the divine Scriptures with such great care that, questioned from whatever quarter, he had ready a fitting answer without any delay. There was in him, together with great wisdom, great simplicity; together with learning, humility; together with eloquence, sparingness of speech: so that in no respect did he set himself before even the lowliest servants, though he was without doubt worthy of converse with kings.

Being asked by Stephen, bishop of Salona, he composed the ecclesiastical canons from the Greek exemplars, in his own manner, since he was plain and eloquent, with the light of great eloquence; which canons the Roman Church today embraces with most celebrated usage. These too it behooves you to read assiduously, lest you should seem culpably to be ignorant of such salutary ecclesiastical rules. Many other things also he translated from Greek into Latin, which can be of use to the Church. Bede, On the Reckoning of Time, chapter 45: At the course of the first decennial cycle is fixed the order of times, which the Greek calculators observed from the years of the emperor Diocletian:

but Dionysius, the venerable abbot of the city of Rome, endowed with no ignoble knowledge of both languages, namely Greek and Latin, in writing the paschal cycles, was unwilling, as he himself testifies, to weave into them the memory of an impious persecutor, but rather chose to mark the times from the Incarnation of our Lord Jesus Christ; so that the beginning of our hope might be more clearly known to us. The same author, in his Chronicle, or the book On the Six Ages, at the year of the world 4480: Dionysius writes the paschal cycles beginning from the year 532 of the Lord's Incarnation, which is the year 248 of Diocletian, after the consulship of Lampadius and Orestes. John Trithemius, in his book On Ecclesiastical Writers:

Dionysius, the Roman abbot, surnamed Exiguus, a man great and most renowned in genius and knowledge, learned in the holy Scriptures, and nobly instructed in the discipline of secular letters, distinguished in Greek and Latin speech, an outstanding computist and calculator of times, wrote in the Latin tongue several little works. Of which I have found only the following annexed: the great Paschal Cycle of 532 years; he translated from Greek into Latin the Life of Saint Pachomius the abbot, also the book of Gregory of Emesa On the Condition of Man, and the writings of Proterius, bishop of Alexandria, to Pope Leo, and certain other things. He began his Cycle in the year of the Lord 531, etc. He flourished under Justinian the Great in the year 540. From the Ecclesiastical Annals

of Cardinal Caesar Baronius, at the year 325, number 123: If the utmost fidelity and skill in translating, and sincerity in publishing, are required, no edition can be sought more exact and faithful than that which was elaborated by that great—though surnamed Exiguus—Dionysius, whose exceptional skill in both languages, and outstanding probity of manners, Cassiodorus wonderfully proclaims with worthy praises. Cardinal Robert Bellarmine, On Ecclesiastical Writers, at the year 525: Dionysius Exiguus, a Scythian by nation, but Roman in his manners, just as he was surnamed Exiguus (the Little), but in doctrine and sanctity very great, lived in the time of Theodoric, king of Italy, and of his successors:

for in the year 527 he wrote the Paschal Cycle, and, having omitted the profane reckoning of years from the empire of Diocletian, that impious persecutor, he began to number from the Incarnation of the Lord Jesus Christ. He wrote besides a Collection of the sacred canons, from the councils of the catholic Church: which afterward Martin of Braga and Cresconius imitated. PREFACE TO THE CODEX OF ECCLESIASTICAL CANONS OF DIONYSIUS EXIGUUS. To the lord venerable to me, my Father Stephen the bishop, Dionysius Exiguus, greeting in the Lord.

Although our most beloved brother Laurentius, by assiduous and familiar exhortation, impelled our littleness to translate the ecclesiastical rules from the Greek—offended, I believe, by the confusion of the earlier translation—nevertheless I undertook the imposed labor out of consideration for your Beatitude, upon whom Christ the omnipotent God, providing for His peoples with His accustomed mercy, has conferred the dignity of the highest priesthood. So that, among the many ornaments of virtue with which you adorn the Church of the Lord by holiness of conduct, you might also, preserving inviolate the most sacred laws, drawn up by God's grace in pontifical assemblies, govern the clergy and the people with perfect rule:

in no way content with the manner of our age, in which we more readily desire to know what is right than to do it, but joined to divine aid, that you might first accomplish what you command to be done, so that you may profit the faithful by a most effective example. For great is the authority of one who commands and first fulfills his own commands, so that the discipline of the ecclesiastical order, remaining unshaken and inviolable, may afford to all Christians access to the attainment of the eternal reward: through which the holy prelates may be fortified by the paternal rules, and the obedient peoples may be imbued with spiritual examples. At the beginning, therefore, we translated from the Greek the canons which are called those of the Apostles:

and since very many did not readily give their assent to them, we were unwilling that your Holiness should be ignorant of this very fact, although afterward certain constitutions of the pontiffs seem to have been taken from these very canons. Then we arranged the rules of the Nicene synod, and thereafter of all the councils, whether those held before it or those done afterward, down to the synod of the one hundred and fifty pontiffs who convened at Constantinople, under the order of numbers, that is, from the first chapter to the hundred and sixty-fifth, as it stands in the Greek authority. Then, subjoining the decrees of the holy Council of Chalcedon, in these we declare that the end of the Greek canons is reached.

Moreover, lest I be thought to wish to withhold anything from your knowledge, the statutes also of the Council of Sardica and of the African council, which were published in Latin, are seen by us to have been distinguished by their own numbers. But arranging more strictly, after this preface, the titles of all the definitions, we have placed under one view those things which were promulgated here and there in the individual councils, so that we may seem to have brought some abridgment to the investigation of any matter. ECCLESIASTICAL RULES OF THE HOLY APOSTLES, SET FORTH THROUGH CLEMENT, PONTIFF OF THE ROMAN CHURCH. On the ordination of a bishop. I. Let a bishop be ordained by two or three bishops. On the ordination of a presbyter, and a deacon, and the rest. II.

Let a presbyter be ordained by one bishop, and a deacon, and the rest of the clergy. That nothing other than what the Lord has appointed is to be offered in the sacrifice. III. If any bishop or presbyter, contrary to the ordinance of the Lord, should offer upon the altar certain other things in the sacrifice—that is, either honey, or milk, or strong drink instead of wine, and certain manufactured things, or birds, or any animals, or vegetables—acting contrary to the institution of the Lord, let him be deposed at a fitting time. What kinds of things ought to be presented at the altar not for the sacrifice, but for a simple blessing. IV. Let it not be permitted to offer anything at the altar except new ears of grain and grapes; and oil for the lamps, and incense, that is, frankincense:

at the time when the holy oblation is celebrated. That those things which cannot be offered in the churches should be brought by the faithful to the houses of the priests. V. Let all the remaining fruits be sent as first-fruits to the house of the bishop and the presbyters, and let them not be offered on the altar. It is certain, however, that they are to divide them among the bishops and presbyters, and the deacons and the rest of the clergy. That a bishop or presbyter should not abandon his wife, whom he ought to govern with care. VI. Let not a bishop or presbyter by any means cast off his own wife under the pretext of religion: but if he should reject her, let him be excommunicated; and if he should persist, let him be deposed. That priests and ministers of the altar should abstain from secular cares. VII.

Let a bishop, or presbyter, or deacon by no means take up secular cares; otherwise, let them be deposed. At what time Easter is to be celebrated. VIII. If any bishop, or presbyter, or deacon should celebrate the holy day of Easter before the vernal equinox together with the Jews, let him be cast out. That the ministers of the altar, after the oblation is celebrated, ought to communicate. IX. If any bishop, or presbyter, or deacon, or anyone from the priestly roll, when the oblation has been made, does not communicate: either let him state a cause, so that, if it be reasonable, he may obtain pardon; or if he does not state it, let him be deprived of communion, as one who has become to the people a cause of offense, giving rise to suspicion concerning the one who offered the sacrifice, that he did not rightly offer it.

That the faithful laity, entering the church, ought to communicate. X. All the faithful who enter the church and hear the Scriptures, but do not persevere in prayer, nor receive the holy communion, as those disturbing the peace of the Church, it is fitting that they be deprived of communion. That one ought not to pray with the excommunicated. XI. If anyone should pray together with an excommunicated person, even in a house, let that one be deprived of communion. That one ought not to pray with condemned clerics. XII. If anyone should pray together with a condemned cleric, as with a cleric, let that one be condemned. That no one of the faithful is to be received without letters of commendation. XIII.

If any cleric or layman, suspended from communion, or while communicating, should hasten to another city, and be received without letters of commendation, let both those who received him and the one received be deprived of communion. But for the excommunicated person let this very correction be prolonged, as for one who has lied and led astray the Church of God. That a parish should by no means be encroached upon by bishops. XIV. That it is not permitted to a bishop to encroach upon another's parish, having left his own, even if he be compelled by many. Unless perhaps a reasonable cause should impel him, as one who can confer more profit upon those established there, and provide something truly advantageous in the cause of religion.

And let him not attempt this of his own accord, but accomplish it by the judgment of many bishops, and with the greatest entreaty. That clerics should not abandon their own churches. XV. If any presbyter, or deacon, or anyone from the number of the clergy, leaving his own parish, should go to another, and, migrating altogether, should reside in another parish without the knowledge of his own bishop, him we do not permit to minister any longer: especially if, when called by the bishop, he has scorned to return, persisting in his unruliness. Nevertheless, let him communicate there as a layman. That a bishop who has received the clerics of another should be deprived of communion. XVI.

But the bishop, with whom it has been established that the aforesaid persons are, if, reckoning as nothing the cessation decreed against them, he should perhaps receive them as clerics: let him, as a master of unruliness, be deprived of communion. That bigamists are not to be admitted to the clergy. XVII. If anyone after baptism should have been joined in second nuptials, or should have had a concubine, he cannot be a bishop, nor a presbyter, nor a deacon, nor at all of the number of those who serve in the sacred ministry. That he who has taken a widow, or a divorced woman, or a harlot, is not to be admitted to the clergy. XVIII.

If anyone should take a widow, or a divorced woman, or a harlot, or a slave-girl, or any of those who are devoted to public spectacles, he cannot be a bishop, or presbyter, or deacon, or of that number who serve in the sacred ministry. That he who has had two sisters is not to be admitted to the clergy. XIX. He who has taken two sisters in marriage, or his brother's daughter, cannot be a cleric. That a cleric cannot be a surety. XX. Let a cleric who occupies himself with suretyships be cast out. That those who have not of their own will been made eunuchs are to be received into the clergy. XXI. A eunuch, if he was made so through the treachery of men, or if in persecution his virile parts were amputated, or if he was so born, and is worthy:

let him be made a bishop. That he who has made himself a eunuch should not become a cleric. XXII. If anyone has cut himself off—that is, if anyone has amputated his own virile parts—let him not become a cleric, because he is his own murderer, and an enemy of God's creation. That a cleric who has made himself a eunuch is to be cast out from the clergy. XXIII. If anyone, being a cleric, should cut himself off, let him be wholly condemned, because he is his own murderer. That a layman who has made himself a eunuch is to be deprived of communion for three years. XXIV. A layman cutting himself off, let him be deprived of communion for three years, because he has proved a plotter against his own life. That a bishop, or presbyter, or deacon, if they have been condemned for crimes, should by no means be deprived of communion. XXV.

A bishop, or presbyter, or deacon who has been caught in fornication, or perjury, or theft, let him be deposed: yet let him not be deprived of communion. For Scripture says: The Lord will not take vengeance twice for the same thing. Likewise also the rest of the ministers of the Church. XXVI. Likewise let the rest of the clergy also be subject to this condition. Which clerics ought to be joined to wives. XXVII. To the unmarried, however, who have been advanced to the clergy, we command: that if they wish, they may take wives; but only readers and cantors. That a bishop, presbyter, and deacon ought not to strike sinning faithful. XXVIII.

A bishop, or presbyter, or deacon who strikes faithful who have transgressed, or unbelievers who have acted wrongfully, and by such means wishes to be feared, we command to be cast down from his office, because nowhere has the Lord taught us this. On the contrary, He Himself, when He was struck, did not strike back; when He was reviled, He did not revile in return; when He suffered, He did not threaten. That those condemned for crimes ought not to usurp their former office. XXIX. If any bishop, or presbyter, or deacon who has been justly deposed on account of certain crimes should dare to lay hold of the ministry once committed to him, let this man be utterly cut off from the Church. That ecclesiastical offices ought not to be obtained by money. XXX.

If any bishop, or presbyter, or deacon should obtain this dignity through money, let both him and his ordainer be cast down, and let him be cut off from communion in every way, as Simon Magus was by Peter. That the Church should by no means be encroached upon by secular power. XXXI. If any bishop, using the powers of the world, should obtain a church through them, let him be deposed, and let all who communicate with him be separated. Concerning a presbyter who, being assembled apart against his bishop, should attempt to gather a congregation. XXXII. If any presbyter, despising his own bishop, should gather apart, and erect another altar, having nothing of which he may reproach the bishop in the cause of piety and justice, let him be deposed, as being a lover of preeminence, for he is a tyrant;