講道與書信 第 255 章

I. The most wicked Absalom lost his mind, lost his sense, threw away counsel; he pursues his father, puts the innocent to flight; he chases his begetter, usurps the empire, seizes power, invades the kingdom — not that he might enter into a partnership of the realm with his father, but that he might possess the whole kingdom by his father's blood. Absalom lost his counsel, I say, while he longs by parricide to commit empire; he lost his sense, while through his father's destruction he desires to obtain the kingdom. He hastens, he hurries, he seeks to crush the innocent — a guilty man doomed to die while his father yet survives.

But on the contrary David, humble and gentle, yields to the man, flees his pursuer, turns aside from his foe, lays aside his affections lest either the destruction of the parricide should bring him grief, or the killing of him should show forth a guilty son. He wishes by fleeing to check the fury of his son; he desires by turning aside to temper the savagery of the parricide. But the cruelty conceived in his mind could no more be quieted than the monstrous savagery was provoked to accomplish the crime. O innocence, how much peril you incur among the guilty, how much trouble you run into through the wicked! Most holy David offended so many mad armies because he did not abandon them; he incurred the rage of so many peoples because he did not harm them.

Absalom alone is guilty and wretched, yet a whole army breathes rage against the father. The deadly hands of many are armed for the slaughter of the father; an alien crime is goaded on to take vengeance upon the innocent; the fury of one parricide compels so many thousands to rave; the madness of one makes many mad. II. For David offended his son, because he was unwilling to avenge upon the brother's funeral the parricide. For crimes, when they are not cut back, always increase, and one leaps forth into the multiplying of misdeeds, as often as sin is quieted by impunity. For while in Absalom the crime of the slain brother is not avenged, the crime relapses, repeated in the parricide of the father.

You, you, I say, wretched armies, I admonish; you I exhort by the affection of piety: why do you rush into an alien crime? Why do you abet the madness of one raging? Why do you become like the parricide and mad? Forsake, I beg, forsake the guilty one; forsake the man doomed to die by a new punishment. For perhaps, if you forsake him, he will cease, whom your numbers provoked to dare. Surely let him alone perish who wars against the force of nature; let him alone fall who attacks his father's piety. For either he will cease, while he repents, or he will persist and perish. For I grieve for the guilty, I grieve for the impious, I grieve for the one doomed to die by a new punishment. Who taught you to leap into this crime, most foul parricide? What fury provoked you to dare so monstrous a crime?

If he has offended, he is your father; if he has injured, he is your begetter — nay rather, he has neither offended nor injured. Let piety conquer fury, let affection overcome madness, let nature subdue cruelty. Or has your father offended you because he did not injure you, or did he therefore offend you because he did not injure you — he who perhaps would not have offended if he had injured? Render your affection, show piety; you spare yourself, while you turn your hand away from the father whom you ought to defend, if you had learned that another man dared what you dare. Where now will fathers find solace, where will parents find protection, if they have felt their sons to be parricides, or when are external things safe, if domestic ones oppose us?

Wild beasts and dumb cattle preserve the laws of piety, and those to whom nature denies reason, nature nevertheless does not deny natural affection. To slay the innocent is unlawful, to kill a father is a crime, to cut the throat of a prophet is a misdeed unheard of, and unknown to all mortals before this time. But cease now from that crime, cease; lest all good men forever shudder at you, lest the bold learn from you what they had not known; cease, I say, lest he who after you shall perpetrate so great a crime use you as his author. Why do you hand a new crime to the world? Why do you teach what the framework of piety has not known? Why do you desire what piety itself shudders at? Why do you dare to accomplish what the Lord is compelled to avenge with a new punishment? III. Meanwhile the parricide's fury is not lessened, is not reined in;

it blazes up, monstrous, kindled to worse. He longs to fulfill the crime he has conceived, he desires most urgently to perpetrate the wickedness he has arranged. To one perpetrating an outrage all delays are slow; to one hastening to the crime the things arranged seem to hold him back. He longs to complete the parricide before he acts it out; he hastens to intercept his father before he kills him; he craves the blood of his own father, the gore of his begetter; he fears to defer even a little, lest either his anger, delayed, melt away, or his fury, postponed, grow faint. Battle is arranged nearby, the line is drawn up, the fight is prepared, the kindred fleets blaze against one another. On one side the parricide inflames his army against the father; on the other David beseeches the departing leaders that they spare his son: «Spare,» he says, «my son Absalom»;

on the one side madness rises against the begetter, on the other clemency demands that the parricide be spared; on the one side fury, on the other piety works; on the one side insanity, on the other mercy intervenes; on the one side cruelty, on the other goodness is shown. The parricide, uninjured, rages; David, injured, grows gentle; piety is warred down by impiety; yet the father's piety is not moved, nor conquered by the sword, nor changed by terror; the parricide is neither broken by reason nor deterred by impending destruction. He is hardened unto punishment, driven to retribution, and now merits salvation in nothing, who strives to despoil his father of safety. IV. Look now, most wicked enemy; impious one, look now, parricide. Look, I say, how on every side, as it were, all things are turned against you.

Look how you are warred against by the very nature of things, and although against you the heaven fights, the earth is moved, the army battles, yet another war, unknown and unforeseen, awaits you; another battle is now prepared for you, which will catch you as you flee, destroy you as you perpetrate, kill you as you hasten. For it is not these armies of flesh which you behold — which either your fury armed against your father, or your father's necessity provoked against you — for though they rightly draw their swords against you, brandish their blades, hurl their lances, that the grief of the injured father may be washed away by your destruction, yet, as you flee, a tree will catch you, branches will destroy you, timbers will hang you up. There is at hand, I say,

a tree which did not hear the father bidding that you be spared, and which strives to fulfill the commands of God; nor will you be able to escape this war unpunished, who attempted to inflict death upon your begetter. Therefore, when battle is joined, the foes are laid low, the adversaries fall, the enemies are conquered, the foe is stripped, the parricide is deserted; now he conceives his own punishment in his own people, now he recognizes the punishment owed to him by the destruction of his own men; now he fears, now he dreads, now he meditates his own destruction. At last he seeks a beast, mounts a mule, gives himself to headlong flight, hastens to the tree prepared nearby, to which he is delivered, and, thrown by a violent blow as the mount is drawn out from under and slips away below into the fields, he is entangled in the branches, bound to the timbers, with his throat pierced through, fastened and hanging.

Now he is found dead by all, he whom neither the heaven could behold alive, nor the earth bear any longer. V. O the abominable desert of the parricide! The injury done to the father is avenged not by the sword of one fighting, not by a hostile hand, not by the blow of one hurling a weapon, but the timbers vindicate it, the tree avenges it, the branches defend it; nor is there any creature which was not moved, when it perceived its very Lord and Author to be moved. Therefore all return from the war, the parricide, the author of the war, laid low — by whose blood the crime is washed away, by whose punishment the monstrous cruelty is buried. All rejoice, all are glad; David alone bewails his son, laments the destruction of the parricide. Why do you bewail, glorious father?

Why by lamentation, as if you approved of what Absalom dared? Why do you weep for the wicked one, as if you had wished him to perpetrate the parricide? The glory of the victorious army is broken; even the destruction of the enemy is denied; nor can there be gladness in victory, while the punishment of the parricide is bewailed. He was not your son, who so violated paternal affections. He did not deserve to be called yours, who violated the right of the most high father. The armies did not despise you, nor the leaders to whom you gave command on behalf of one so wicked; but that tree, that tree avenged you, that defended you, that vindicated the injury of the wounded father — that tree which had not heard you, vindicated it.

Your deliverance brought security to fathers, and removed the boldness of parricides; through you the injury done to nature has been vindicated, and paternal piety recalled. For he deserved to perish by a new punishment, who wished to have brought upon the age a new crime — the destruction of a father. [Index entries follow:] Abbo the Abbot's collection of canons, CCXC. By what canonical penalty those who procure abortion are chastised, 113. Abstinence from meats, what kinds are good, and what are superstitious, 111. Fragments of Acacius, bishop of Constantinople, concerning Peter, bishop of Antioch, and John of Antioch, bishop of Apamea, 312; whom he had condemned, 515. Simplicius the pope wrote to him to remove the scandals of the Church of Alexandria, ibid. The rescript of Acacius, 314.

He is condemned by Pope Felix, because he had received heretics whom he himself had condemned, 317, 319, 350. Acacius, who boasted that he did not commune with Peter of Antioch, is shown by others to have communed with him, 372, 373. And he followed the condemnation issued by the apostolic see against the prevaricators, 333. Relapsing into the fellowship of the condemned, he was himself condemned, 336. Acacius was shamelessly said to have asked for pardon, and to have shown the pontiff difficult, ibid. He judged that the catholic bishop of the second see should be excluded, and allowed Peter, a manifest heretic, himself condemned by his own executive act, to be substituted for the catholic pontiff, 335. He caused Calendio, bishop of the third see, to be expelled, and suffered the heretic Peter to be substituted by his own arrangement, ibid.

When he wished, he withstood the powers, 353, 338. Concerning the tyrant Basiliscus he reported to the apostolic see, 354. The emperor Zeno professed that he had done all things by the counsel of Acacius, 353, 357. Acacius enjoyed no privilege whereby he might pass judgment concerning the second see, 364. The sentence against Acacius was issued in the name of the apostolic prelate alone, to whose power it certainly belonged, 360. It was directed secretly, and likewise the heart, ibid. There was no need of a synod to issue it, 348, 364, 371 and following. Yet the assembly of very many priests in Italy recognized that it had been reasonably pronounced, 361. The documents of the Acacian cause collected in two codices, CXIII. What an integral collection of such documents ought to be, CXLIV.

Eleven documents of this cause are apocryphal, CXLV. Fabricated by a Greek before the fifth council, CXLVI. Accusers who are to be refuted, 95, 236, 637, 642, 651. Yet to no one is the liberty of accusing to be denied in his own cause, 631. An accuser bringing many charges, if he be unable to prove the first, is not to be admitted to the rest, ibid. Concerning an accused bishop, ibid. The Acherian collection explained, CCLXXX. Adam was made mortal from sin, 165, 166. He is anathematized who shall have said that he was made mortal not by the demerit of sin, but by the necessity of nature, ibid. The errors of Pelagius in this matter, totally, 178. The catholic doctrine set forth, 179. What the Dionysian additions are, CLXXXIX and following. The sources from which such additions were derived, CXC.

What the Isidorian additions are, CCXXXVII and following. The excellence of these additions, CCXL. They were collected in the Gauls, ibid. The penance of adulterers, 113. The Christian religion condemns adultery in both sexes, 186. Husbands should not consort with adulterous wives, and why, ibid. Communion is denied to adulterous women: likewise also concerning men, if their offense be proved, ibid. He is an adulterer, the man who, while his wife lives, marries another, and the woman who marries another, even if the marriage seem dissolved, ibid. Aëtius, and not John, was bishop of Thessalonica at the time of the synod of Sardica, XLIV. The celebrity of the African canons, LXXIV. Concerning the African canons at length, ibid. and following. Concerning the published Codex of the canons of the African Church, see

the Codex of Canons. The collection of African canons is, according to the collections of Hispana and Isidore, earlier than the Hispanic collection, LXXVI. Two ancient codices of African canons, LXXV, LXXVII. The African custom of repeating in councils the canons of earlier councils, XCVIII, CIII, CV, 650 note, 651 note. Sometimes in the repetition certain words were changed or added, 649 note, 650 note, 651 note, 652 note. The African council against the Pelagians celebrated under Zosimus. See Pelagians. Aganus, bishop of Autun, CXCVI. Agapes (love-feasts), 125, 438. The canons of the synod of Agde published after the forty-seventh canon are additions, 631. Which number of those same canons is more correct, LIX.

The schism of the Alexandrian Church with two bishops, one catholic, the other heretical, 509. The power of the Alexandrian bishop, 53. Curbed in Egypt, S. The legation of St. Alypius, bishop of Thagaste, to the emperor in the year 418 is fictitious, 819. When he came into Italy and why, 882. The letter of St. Ambrose and of the synod of Milan to Siricius against Jovinian, 259. The emperor Anastasius receives letters from Gelasius, 338. His zeal of piety in private life, 340. As emperor he restrained the popular tumults over theatrical matters, 345.

How Anastasius II the pope wished secretly to restore Acacius, and whence arose the affirmative opinion, which is believed to be false, 320 note. Three fragments wrongly attributed to that same pontiff, to be assigned to Gelasius, CXLVI. The canons of Ancyra from the version of Isidore, 106. From the Prisca, 482. Which bishops convened in the synod of Ancyra, 103 note. The eleventh canon, otherwise the tenth of Ancyra, accommodated to which collections of the discipline of the Latins, 110 note, 771. That this was done later, LII. And by Martin of Braga, 775. The chronological note prefixed to the Ancyran canons flows from a Greek source, XXIII.

The catalogue of the Fathers of Ancyra, which is set forth in the published collections of councils together with the names of cities and provinces, is shown to be foreign to the Greek codex and spurious, XXII. The interlocution of Osius prefixed to the Ancyran canons in the famous Corbie codex is shown to be spurious, 23. Andromachus, an illustrious man, was sent by the Apostolic See to Constantinople to recall Acacius to communion; but he could not prevail, 356, CXLVIII. Streets and public squares are not to be frequented by clerics without a sure and especially official necessity, 661. Angels: which of them, and to what degree, are not to be named together with heretics, 438 note. The Angelic heretics, 439 note. The collection of Capitularies made by Ansegisus, CCLXXXIII.

The collection of canons of Anselm, bishop of Lucca, CCXCV and following. The question concerning its author, CCXCVI. A judgment about the same, CCXCVII. Concerning the manuscript collection of the Vatican Basilica attributed to Anselm, CCXCIX. The Apologeticum for Gregory VII against Guibert, another work of Anselm, CCXCVIII. Anselm II, bishop of Milan, to whom a manuscript collection of the ninth century was directed, CCLXXXVIII. What the synod of Antioch of the year 379 did, CXXV. Who produced and read the Tome of the Westerners, CXXVI. The Antiochene canons from the Isidorian version, 425; from the Prisca, 535. The renown of these canons, XXV. Four opinions examined concerning their authors, ibid. The arguments by which they are attributed to the synod of Antioch celebrated in the year 341 at the dedication festival, XXVI.

What does not agree with that same synod, ibid. Whether the canons of two councils were confused, XXVII. In the council of Antioch of the year 333 all the established canons are detected, XXVII, XXVIII. The fourth canon was not issued against St. Athanasius, XXIX. Whence certain ancients believed this, XXX. The title 'at the dedication festival,' which is referred to the synod of the year 341, is more rightly omitted in the pure codices of Dionysius, ibid. A vindication of certain Antiochene canons, ibid. The catalogue of the Antiochene Fathers corrupted, XXVII. Why the Antiochene bishop is lacking among the names of the bishops, XXIX. The Antiochene canons formerly not received by the Roman Church, LII. The appeal of bishops to the Roman bishop, 65.

No one is to be ordained over another, if he has appealed before the judgment of the Roman bishop, 66. When causes are to be retried in a provincial synod by mandate of the Roman bishop, 67. The appeals of the bishops of Gaul, 1038 note. What the canons decree concerning appeal to the Roman See and concerning its judgments, 335. They willed that to it the canons might be appealed from any part of the world, but from it no one was permitted to appeal, ibid. That same See has the right of loosing what has been bound by anyone's sentences, ibid. Apostates are to be cut off from the body of Christ, yet to the penitent pardon is not to be denied at the end of life, 248. The canons of the Apostles, see Canons. The bishops of Aix, Pontius and Rostagnus, swear an oath to the Church of Arles, CLXXII.

The synod of Orange, also called Justinianensis, and why, CXXXIII. The collection of the Church of Arles, CLXX. The oaths of bishops sworn to the Church of Arles, CLXII. In that year, Pontius and Raimbaldus, bishops of Arles, ibid. The Church of St. Stephen of Arles, where the body of Blessed Trophimus rests, ibid. The second synod of Arles is more truly an ancient collection of canons, CXXXIII, CXXXIV. How it was put together and when, ibid. The order and number of the canons varies in the manuscripts, CXXXIII. The errors of the Arians, 375. Refuted by St. Athanasius, 376 and following. The Arians not to be rebaptized, 247. Condemned in the Council of Constantinople, 443, 554. The impiety of Arius proscribed in the Council of Nicaea, 588.

The canons of the Council of Auvergne that were published are rather those of the fifth Council of Orleans, CCLX. St. Athanasius, condemned by the Eastern pseudo-synod, was received and absolved by the Apostolic See, 352. His epistle to Epictetus, bishop of the Corinthians, 374. Another to the Churches of the Mareotis, edited from the Verona manuscript with the subscriptions of the Sardican Fathers, 609. Another to the Church of Alexandria from the same codex, 611. Concerning the Creed attributed to St. Athanasius, the conjectures of Quesnel, 937. The observations of the editors, 953. See Creed. Not all the Fathers whom St. Athanasius listed in his Second Apology as favoring him belong to the Council of Sardica, XLII. A notable distinction to be made among those same Fathers, XLIII, XLIV.

A faulty passage of the Second Apology to be emended, XLVII. Other errors corrected, XLIV, XLV, XLVI. The rule of letters of recommendation by Atticus, bishop of Constantinople, 451 note. He sent to the Africans copies of the Nicene canons rendered into Latin, CI. The authentic subscription by which he signed those same copies, drawn from the manuscripts, CII. The authorities called by the bishops of Gaul 'the Apostolic Constitutions,' CXXXI. The Avellana collection and its excellence, CLVIII and following. The bishops of Avignon, Benedict and Peter, swear an oath to the Church of Arles, CLXXIII. St. Augustine was present at the Council of Carthage of the year 397, LXXXVII. Whether, and to what extent, having been ordained coadjutor of Valerius of Hippo, he was ignorant of the Nicene prohibition, 82, 83.

Augustine's epistle, together with the first book On Marriage and Concupiscence, when it was sent to Count Valerius, 870. The law of Honorius against the Pelagians, directed also to Augustine, 176 note, 889. When the books On Grace and Original Sin were written by Augustine, 895. Augustine went into Mauretania compelled by the authority of the Apostolic See, in order to settle certain cases by that same authority, 1095. An error in the heading of Augustine's epistle to Optatus is noted, 1095. Another passage of Augustine to be emended or supplemented, CXXXII. Passages of the same explained, LXXV, XCVII, 82, 801 note, 866, 870, 885, 890. The Definition of Ecclesiastical Dogmas of Gennadius, attributed to Augustine by a later hand, CXXVIII.

The synod of Orleans of the year 558, CXXXV. Aurelianus, praetorian prefect under the emperor Glycerius, 679 note. The epistle of Aurelius, bishop of Carthage, to the bishops established throughout the province of Byzacena and the Augustan province, 170, 889. The councils of Africa celebrated under Aurelius, LXXVII. Unleavened bread not to be received from the Jews, 439. Baths common to men and women are forbidden, 438. Baptism cleanses from every sin, 110, both original and personal, 654. The necessity of baptism even in little ones, 166. Little ones who die without baptism will not be in some middle place where they live in blessedness, ibid., 167. The error of Pelagius noted, ibid., 179. The canon of the plenary council of Africa established against that same error, XCVI, 180.

The vindication of this canon, 822 and following. The same error also condemned by the Apostolic See, XCVI. Pregnant women to be baptized, 117. The baptism of the sick, 98. Concerning those baptized in sickness, 440. The dead not to be baptized, 91. Whether in doubt one ought to baptize, 104. No one is to be received for baptism after the second week of Lent, 410. Apart from Easter and Pentecost baptism is not to be conferred, unless there is danger in delay, 247, 413. The baptized are to be partakers of the chrism, 440. Those about to be baptized are to learn the symbol of faith, and on what weekday of the last week of Lent they are to render it back to the bishop or presbyter, ibid. The rite of baptism, 248, 658. From those to be baptized and confirmed let no fee be exacted, 410.

Those who sacrificed before baptism are not, after baptism, excluded from the clergy, 110. To administer baptism in necessity is granted even to laymen, 411. In no baptismal church let there be a presbyter without a deacon, 671. Baptism conferred by triple immersion, CCCVIII. The basilicas of the holy martyrs, and assemblies celebrated there, 126. New basilicas, according to custom, were not to be dedicated without the prescription of the Roman pontiff, 410, 420. Certain basilicas built in the name of persons not altogether faithful are reproved by Gelasius, 420. Acacius of Constantinople resisted the tyrant heretic Basiliscus, 355. And he reported about him to the Apostolic See, 354. By the writings of the Apostolic See Basiliscus himself was broken, and recalled by many from his excesses, ibid.

Basiliscus, subdeacon of the Roman Church, brought into Africa the letters and acts of Zosimus concerning Caelestius, and when, 834, 855. He seems to have carried back to Rome the rescripts of the Africans, 860. The Penitential again, CCLXIX. Whose the book On the Remedies of Sins ascribed to Bede is, ibid. Benedict the Levite of Mainz, collector of the Capitularies, CCLXXXIII. Let them be held bigamists who, after a vow of virginity, have transgressed, 114 note. To what extent blasphemy against the Holy Spirit is not remitted, 328. The epistle of Boniface I to the bishops of Thessaly is freed from the mark of forgery and interpolation, CLXX, 53 note. He writes to Hilary, bishop of Narbonne, 269. Documents published on account of the schism between Boniface and Eulalius, from the Avellana collection, CLX.

The collection of Bonizo, bishop, CCCVII. Concerning the year of his death, ibid. Excerpts from the Brescia manuscript, CCCVIII and following. He was the author of the book On the Sacraments, CCCVII. He wrote against Hugh the schismatic, CCCIX. His book To a Friend, ibid. His Epitome of the sentences of St. Augustine, CCCVII. Bonosus everywhere, without any examination, performed unlawful ordinations, 195. To those ordained by him, Anysius and his colleagues had permitted their honors to be preserved, and why, 193. Those who passed over to the condemned Bonosus from the Catholic Church and were ordained by him are not to be received into their honors, 194. Breviarium and Capitula taken indifferently for the titles of canons, CCCXVII. The Breviary of the canons of Hippo vindicated, 79 and following, 735 and following.

When, where, and by whom it was composed, LXXX, 79. Which are its canons, 85 and following. The same Breviary directed to the plenary synod of Carthage of the year 397, LXXX. And inserted into its acts, 82. The series of those same canons in this synod, LXXX and following. A canon on the Donatist clerics, and another on infants, are asserted to belong to the Breviary, LXXXIII and following. St. Augustine cited two canons of this Breviary from the council of the year 397, into which they had been inserted, but not from the council of Hippo, 745 note. Likewise also Ferrandus, 750 note. Two canons added to the Breviary at the end, 102, 105. Several others added in another codex, CCLIX. The Abridgment of Ferrandus, see Ferrandus. The Abridgment of the Spanish collection edited by Cardinal de Aguirre from the manuscript

of Johannes Baptista Perezius, CCLXIII. It was excerpted from a fuller Spanish collection, ibid. Concerning the author of that collection, CCLXIV. Concerning its date, CCLXV. A very ancient abridgment of canons, contained in two codices, the Veronese and the Lucan, is described, CCLVII and following. From which most ancient sources it was drawn, CCLXI. The brief history of the Eutychianists, to be supplied in the published editions of the councils, CLVIII. A brief of the statutes for the Breviatio, or Breviary, 87, 90. Burchard and his collection, CCXC. Which is to be entitled Collectarium of canonical reasonings, ibid. Concerning the number of books of the same collection, CCXCI. The genuine preface, edited from the manuscripts, CCXCII.

Burchard's manner of ascribing to synods, pontiffs, or fathers the sentences of certain writers, CCXCIV. What confusion this spurious ascription, passed on to other collectors, introduced, ibid. The old Penitential of the German Church inserted by Burchard into his collection, CCXCV. The synods of the province of Byzacena celebrated under Aurelius, CV. Cadalous of Parma, CCCIX. The Saragossa collection, CCCXIX. Calendion, holy bishop of Antioch, 333. Venerable, 362. Excluded from his see contrary to the canons, 335, 353, 356, 357. He was therefore driven out, that an entrance might be opened to the heretics, 362, 363. The canon of the Scriptures, see Canonical Scriptures. The collection of the apostolic canons, the most ancient of all, V.

Composed in the East, and when, ibid. Concerning its use among the Greeks, VI. Among the Latins it was not in use except after the version of Dionysius Exiguus, ibid. The same canons were handed down by the Apostles by word of mouth, and afterward collected by others, V. Yet not all that are reckoned among the apostolic canons are of the Apostles, ibid. Why they were reckoned among the apocrypha, ibid. Concerning the number of those same canons, VII. The canons established in the several synods of the Fathers are to be observed, 225. Only the canons of Nicaea and Sardica, inscribed under the name of the Nicene canons, were longer received by the Latins, LI. When the canons of the other Greek synods began to be cited by the Latins, LVI. Whence this observance proceeded among the Latins, ibid.

Under the name of canons were sometimes comprehended the decretals of the Roman pontiffs, LVI. See Codex of canons. The provisions of the canons are to be moderated according to the quality of the times, 407 and following. What is indulged in necessity is not to be usurped outside of necessity, 409, 412, 419. The canons and statutes of the Apostolic See none of the priests may ignore, 254, 276. The penalty of those who violate the canons, 49. Capitula and Breviarium taken indifferently, CCCXVI. The Capitularies of the Frankish kings, what they are and how they were composed, CCLXXXII. The collection of the Capitularies, arranged by the labor of Abbot Ansegisus into four books, CCLXXXIII. Another by Benedict the Levite into three books, ibid. Concerning the four additions of the Capitularies, ibid. The synod of Carthage under Gratus, LXXVI.

Another under Genethlius, ibid. Another of the year 394, under Aurelius, LXXII. Another of the year 397, on the Kalends of July, ibid. Another of the same year, on the Ides of August, in which the Breviary of the canons of Hippo was composed, 79. Celebrated by Aurelius of Carthage with the Byzacene bishops, LXXX. See Breviary of the canons of Hippo. Two epistles to be distinguished, one of the same Council, the other of Mizonius, primate of Byzacena, 759 note. Another of the same year, held on the 5th day before the Kalends of September, in which the Breviary of the canons of Hippo was read and confirmed, LXXII. The necessity of restoring the same synod, ibid. The series of canons of the same synod restored, LXXX and following. The synod of Carthage of the year 398, from the manuscripts of the Spanish and Isidorian collections

as published, does not belong to that same African synod, LXXVIII and following. Various opinions concerning it, ibid. Which may more probably be believed, XCI. The Carthaginian synod of the year 399, XCII. Two others of the year 401, ibid. The necessary restitution of the second synod of the year 401, ibid. and XCIII. Another of the year 403, XCV. Another of the year 404, ibid. Another of the year 405, to which a certain canon is shown to be adjudged, XCV. Another of the year 407, ibid. Two others of the year 408, XCV, XCVI. Another of the year 409, ibid. Another of the year 410, ibid. The Carthaginian synod which condemned Caelestius was celebrated not in the year 412, but in 411, 845. The epistle of the Carthaginian synod of the year 416 to Pope Innocent, 128. The plenary Carthaginian synod of the year 418 against the errors of Pelagius and Caelestius, XCVI, 165.

The canon of the same council, against those who deny a place of salvation and rest to little ones departing without baptism, is freed from the charge of forgery, XCVI and following. The Carthaginian synod of the year 419. An exact description, XCVIII. The subscriptions of the same synod, 646. The first thirty-three canons, whence derived and repeated from the tenth session, LXXVI. These alone are the canons contained in certain most ancient manuscripts, LXXXIII. Their diverse division in diverse codices, 629. The same now printed, as they are read in the most ancient Italian manuscript collections, 635 and following. The council of Carthage of the year 421, now first edited, CIII, 619 and following. Another twentieth Carthaginian council under Aurelius, CIII.

From this seems to have been written the epistle of the Africans to Pope Caelestinus, CIV. The date of the same council, ibid. The Carthaginian council of the year 525, published from a single codex, the Vatican Palatine, CXXXVI. Praised in other ancient documents, ibid. An error of the same council noted, LXVI. A passage to be emended, XCIV. Chastity, see Continence. The Cataphrygians to be baptized when they come to the Church, 431. The word 'Cataphrygians' wrongly intruded into the Nicene canon of the Isidorian version, 61 note. Catechumens, 117. From what they ought to abstain, 658. How the Cathari are to be received, 54. The Nicene canon concerning them explained, ibid., note. Better rendered into Latin in the version of the codex of canons printed in this volume, 56.

How the causes of clerics in Africa are to be treated, 93, 642, 644. Causes between clerics of the inferior and the superior order, by whom to be terminated, 206, 230, 673. The causes of bishops, presbyters, and deacons, by whom to be examined according to African discipline, 638, 639, 641. The greater causes to be referred to the Apostolic See after episcopal judgment, 207. A cause cannot be tried before those who are at once enemies, witnesses, and judges, 337. The book of Cencius the Chamberlain On the Censuses, CCCIII. The Chalcedonian collection edited by Rusticus, CXLII. The acts of the sixth session of the Council of Chalcedon, in the earliest version, 214 note. The definition of faith of the same council, 320. The same from another ancient version, 311.

The Chalcedonian canons, the ancient interpretation of them, 223. From another ancient interpretation, now first edited, 617. The canons established in the seventh session, 617 note. The catalogue of the Chalcedonian Fathers, 549. Which Chalcedonian acts were approved by the Apostolic See, and which rejected, 321. Not all things contained in that synod ought to stand, ibid. The codices of the Greek canons used at Chalcedon, and their diversity, XXXVI, XXXVII, XXXVIII. Two faults of a certain passage of the published sixteenth session noted, XXXVII. The genuine text to be restored, XXXVIII. The diverse citation of the Nicene canon in the thirteenth session, notable, XXXVII. A passage of the Chalcedonian synod,

in which the spurious Sardican decree is praised, explained, XXXIX. Three canons added to the Chalcedonian canons, and whence they were taken, 771. The chorepiscopi called vicars of the bishops, 110, 427. What was forbidden to them, 110. They could give letters of recommendation, 427. Established in villages and country places, and consecrated as bishops, ibid. By what bounds their power was restrained, ibid. The chrism to be given after baptism, 440. To be sought from one's own bishop, not from others, 667. The baptized not to be confirmed except by bishops, 200, 415. Presbyters can anoint the baptized with the chrism that has been consecrated by the bishop, yet not sign the forehead with it, which belongs to the bishop alone, ibid. In the chrism let no fee be exacted, 410. Christ, see Son of God.

Three citations before judgment did not require an interval of several days, 806 note. The epistle of Pope Clement I to James, spurious, 454. Rendered into Latin by Rufinus, and originally composed from the Greek, ibid., note. Another epistle of the same, likewise spurious, to the same James, 674. Converted from Greek into Latin by the same interpreter, 631. The difference of these from the one published in the councils, ibid. Certain additions, by which both are interpolated, to be attributed to Isidore Mercator, CCXVII, CCXVIII. Clerics, both of the superior order and of the inferior, 206. Which clerics are to be ordained, 90. When, and to what extent, laymen are to be ordained, 409. Siricius and Optatus wish monks to be joined to the offices of clerics, 253.

Not to be ordained one illiterate, or diminished in any part of the body, 415, 416. Nor a penitent, 667. Nor a slave without the will of his masters, 414. Nor a criminal, and one who, once ordained, is to be removed from office, 416. Nor one who has been rebaptized, 644. Nor one who has married a widow, 189, 190, 207 note, 230, 233. Nor one who has taken a second wife, 190, 191, 231, 253, 419. Even if he had taken the first before baptism, 190, 289. Nor one who, after the remission of sins, has worn the belt of secular military service, 206, 449. Nor a town councillor, 211. Nor one who has married a divorced woman, 667. He cannot obtain the clericate who is baptized in advanced age, unless at the very time he is baptized he is at once joined to the number of lectors or exorcists, 232, 233. Not to be ordained a seditious man,

a usurer, or an avenger of injuries, 662. Neophytes not to be promoted to the priestly order, 434. Who are not to be promoted, and the irregularities noted by Gelasius, 408, 410. At what age clerics are to be ordained, 90, 252, 610. What intervals of time are to be observed in the several grades, 266. What is to be observed in the case of monks, 408. For how long they ought to minister in the several grades, 233. A cleric is to be ordained to no post except to the title of some church of a city, or village, or martyr's shrine, 229. Clerics not to be ordained in the presence of catechumens, 434, 435. Clerics, however learned, are to seek their living by handicraft, 644. Let them prepare their food and clothing by some little craft or by agriculture, without detriment to their office, 659.

Those who are strong enough for work, let them learn a craft and letters, 661. Clerics ordained for a price, let them be deposed from office, 419. The penalty of clerics who wish to be promoted to a higher grade, 613, 630. Before ordination the decrees of the council are to be inculcated upon them by the ordainers, 90, 641. Let them not be ordained unless they have made all their household catholic, 95. Let clerics not marry a widow, 419. Innocent complains about clerics and bishops who were ordained although they had taken widows, 189. This was done in Macedonia by custom, ibid. Clerics as regards their life and honesty, 659, 661. Let clerics not attend spectacles, 441. See Spectacles.

If at weddings or wedding banquets spectacles take place, before the stage-actors enter let them rise from the feast and depart, ibid. Let them not be merchants, 415. Let them not cohabit with strange women, and which women are permitted, 49, 95, 669, 676. Since from any woman suspicion arises, let them have no familiarity with her, 671. To what extent they ought to approach women, 96, 676. Let them not be lessees or procurators, etc., 95, 227, 610. In what cases bishops may by command undertake a procuration, 671. Let them not enter into military service or secular dignity, 229. Let them not pass from Church to Church, 58, 228. Unless necessity compels, 236, 419. It is not lawful for a cleric to serve in the churches of two cities, 231.

Those who withdraw from their own church, let them not be received by others, 59. The penalty of those who receive foreign clerics, 425. Foreign clerics without their bishop's commendatory letters, let them not minister, 233, 426, 469. Let them not stay in another city except for a just cause known to the bishop of the place, or to the presbyters of the places, 98. Concerning clerics who stay too long in another city, 74. Let clerics give nothing of their property to non-catholic relatives, 95, 643. Let them not emancipate their sons unless secure concerning their morals and age, 93. Clerics who are moneylenders are to be cast out, 59. Let clerics not minister clothed in cloaks, or with loins girded up, 271. Which had been introduced in Gaul, ibid.

On presbyters and clerics who have lapsed and are to be removed from office, hands are not to be laid, and to what extent, 641. To clerics ordained, beyond the rules of the canons, out of ignorance, it is so indulged that the hope of promotion is taken away from them, 184, 254. The possessed and those entangled in other passions, let them not handle the sacred ministries, 417. Concerning clerics and bishops who approach the emperor, 428. Foreign clerics not to be ordained, 450; nor without the will of their own bishop, 59, 74, 96, 288. Not to be solicited away, 74. Let bishops not claim foreign clerics there, 410. Those deposed by a bishop, let them not be received by others, 73, 426, 450, 637. To be heard by the neighboring bishops, 73. Those excommunicated by their bishop, how long they are not to be received, 426, 428.

Concerning clerics who, while excommunicated, set up an altar and offer sacrifice, 638. To clerics ordained by heretics, when they return to the Church, the honor of ordination is to be denied, 192. Those ordained on account of necessity alone, received by Bonosus, 193. Catholics ordained by him lack the dignity of ordination, 194. What is to be done concerning those ordained by him against their will, 195. What the Nicene synod indulged to the Novatians is not to be extended to others, 193. The causes of clerics, see Causes. Clerics or monks conspiring or plotting against a bishop or cleric, let them lose their grade, 235. What the ancient codex of canons among the Greeks was, and how it was augmented, XI. The Laodicean canons were formerly lacking in that codex itself, XII. Likewise the Antiochene, XIII.

Which canons it first contained, ibid. Where it was composed, ibid. The additions to the same are noted, XIV. Other later accessions, XV. The Greek codex of canons was not composed or edited by public authority, XXXIV. There was formerly no public codex of canons, especially among the Roman Church, LV. The passages of Siricius and Caelestinus explained, ibid. Likewise there was no public codex which comprised the decretals of the pontiffs, LXV. How the decretals were promulgated without a public codex, ibid., 697 note. The first mention of the codex of canons in the Council of Chalcedon, VII. The Greek codices which presented the canons of the various synods in a continuous series of numbers, ibid., XXXVI.

The division of numbers diverse in certain codices, VIII, XXXVIII. Yet not all the Greek codices exhibited a continuous series of numbers, XXXV, XXXVIII. Into which codices this series was introduced, XXXVI, 575. The diversity of the Greek codices noted, XXXVI, XXXVII. Some fuller than others, XXXVIII. The Codex of canons of the universal Church edited by Justel, found in no ancient exemplar, and how it was put together, VIII. Whether the codex of canons printed in this volume was the codex of the Roman Church: the affirmative opinion of Quesnel, 685 and following. Whence it arose, 755. It is refuted, 755 and following. It was composed neither at Rome nor in Italy, but in Gaul, 765. The date of the same collection, 7. Of its excellence, ibid. The necessity of a new edition, ibid.

How many chapters it contains is established against Quesnel, 9, 467 note. The encyclical codex, CXLII. What the Codex of canons of the African Church, edited in Greek and Latin, is, LXXIV. What it ought to be, CVI. The codices of canons of the Gallican Church, CXXIX. None public, but elaborated and edited by private study, ibid. The laws of the Theodosian Codex inserted into the codex of canons, 393 and following. How much it matters to collate the codices of various collections, II. St. Caelestinus I writes to the bishops of Vienne and Narbonne, 270. Likewise to the bishops of Apulia and Calabria, 276. Caelestius condemned in the Carthaginian council, 129. Although condemned, he attained the presbyterate, ibid., 143. His errors, see Pelagius.

How useful the collections of ancient canons and decretals are, III. How their diverse origin is detected, VII. Manuscript collections, anonymous and unedited, CCLXXVIII, CCCXVI and following. The Sorbonne-Modena collection, elaborated in Italy at the close of the tenth century, CCLXXXV. The liberty of certain collectors in adducing canons, CCLXXIV, CCLXXV. The judgment of Coloratus, 357. The confusion of catholic and heretical communion noted, 572. The catholic priests, preserving catholic communion, chose as their associates those who communicated with the Apostolic See, and did not hold as associates those with whom the Apostolic See in no way communicated, even until the onset of persecution, 367, 368. Communion with heretics is to be avoided, 342, 343.

Those communicating with them are separated from catholic and apostolic communion, 343, 344. Communion given to the dying as a viaticum for those about to set out, 185. Formerly denied to certain ones, and why, ibid. See Eucharist. The Commissalia, 441. The councils of the devil are the assemblies of heretics, 665. A council legitimately convoked from all the provinces is ecumenical, even if many do not come to it, or many are separated from him who presides as head of the Church, XLIX. It is not of ecclesiastical custom to mix in council with those who hold communion polluted and mingled with the perfidious, 355. See Synod. Why the African council convened against the Pelagians under Zosimus was so called, 867.

What difference there is between the African and the plenary council, distinguished by Augustine, and what was required for a plenary one, ibid. The terms 'plenary' and 'universal council' taken indifferently by the Africans, 807, 895. A single plenary council was convened by the Africans in the year 418, not indeed two, 895. The number of the Fathers of the same, 898. The plenary council, which Quesnel thought to have been celebrated in the autumn of the same year, is expunged, 895 and following. The canons against the Pelagians were established in that plenary council which was held on the Kalends of May of the same year, 861, 899. Concerning these two councils, the African and the plenary, against the Pelagians, see Pelagius. The published African council is a fragment from Dionysius Exiguus, and

The same council is sometimes called by a double name in a different account, 991. The Gallican councils, in emending which the ancient Gallican collections are to be preferred to the Spanish and Isidorian collections, II. Confession to be made to the priest who presides, 459. Marriage is good and sanctified by Christ, 260. The conjugal veil, 248. The blessing which the priest imposes upon the bride, 249. Let no one marry as wife a woman betrothed to another, ibid. See Marriage. The law of Constantius against Caelestius, 181. The apocryphal constitution of Constantine, CXXIV. The epistle of the same concerning the Nicene synod to the Church of Alexandria, of an unedited version, CXXVIII. The law of the same against Arius, of a likewise unedited version, ibid.

The bishop of Constantinople belongs to the diocese of the Church of Heraclea, 552. His see is neither among the chief sees, nor is it reckoned among the rights of the metropolitans, 356. No prerogative belongs to him on the ground that he is the bishop of the royal city, 355. The archives of the Church of Constantinople, 315. The canons of the First Council of Constantinople, from the Isidorian version, 443; from the ancient version, 553. At first they were lacking in the Greek codex of canons, and were added after Chalcedon. The catalogue of the Fathers of the same council, corrected against the manuscript codices, 556. The canons of Constantinople not received by the Roman Church, LV. This council was formerly not even reckoned among the ecumenical ones by the Greeks themselves, LIV.

By the Latins it was celebrated after Chalcedon, yet it was not held as ecumenical until somewhat later, and that solely on account of the creed, LIII. This creed was long since known to the Latins and sent to Damasus, yet this synod was not on that account held as ecumenical, LIV. When it began to be reckoned among the ecumenical councils by the Latins, LV. The Chalcedonian canon concerning the primacy of the see of Constantinople was appended to the Constantinopolitan canons in the ancient version, and why, 553, note. Two canons, the fifth and sixth, wrongly attributed to the First Council of Constantinople, to what synod they ought to be referred, X. The Sixth Ecumenical Council of Constantinople, and the letters annexed to it in a manuscript of the fuller collection, are vindicated from the mark of opposition by Hispana, CCV.

The Council of Constantinople of the year 383 alleges the Sardican canon under the name of Nicaea, XLI. The Council of Constantinople under Flavian against Eutyches, 293 and following. The diversity of customs in the Churches, whence it arises, 198. The custom of the Roman Church is to be observed by those Churches which derive their origin from the Roman, 199, 203, 412. See: the norm of the Roman Church. Continence is enjoined upon the ministers of the altar, 183, 251, 450, 635; also upon subdeacons, 644. The penalty of the incontinent, II, 185, 251. Priests and Levites are not to cohabit with their wives, 209, 450. From the day of their ordination they ought to preserve chastity, ibid. Those who are ordained to the sacred ministry having previously been married, should after ordination abstain from their wife, 675.

He who, having been corrupted and afterwards baptized, wishes to ascend to the clerical state, pledges that he will not take a wife, 211. The incontinence of the higher clergy is reproved, 176, 183 and following. It was wrongly defended, 250. Lectors and psalmists in certain Churches were permitted to marry, 233. Lectors, when they have reached puberty, are to be compelled either to take a wife or to profess continence, 90. Private conventicles are condemned, 90. Concerning those who, separating themselves from the communion of their Church, hold conventicles in houses, 425. Concerning presbyters or deacons who hold conventicles and assemblies apart, 426. The conventicles of heretics are to be called not churches but councils of the devil, 665.

What the Cresconian collection, praised by Baronius and others, is, CXII, CLXXXIX, CCLVII. The two works of Cresconius, the African bishop, CCLIV. One a poem on the Libyan wars, ibid. The other a collection, which he entitled the Concord of Canons, ibid. This is divided as it were into two parts, of which one presents the collection itself, the other a breviary of the collection, ibid. Both are to be ascribed to Cresconius, CCLV. How a new edition of this work is to be undertaken, CCLVI. Cresconius was the first among the Latins to distribute a collection into titles, CCLVII. The same is praised in an old manuscript collection, CCLXXXV. Cresconius, bishop of Villaregia, 89. The letter of St. Cyril of Alexandria to John of Antioch, 381. Another to Nestorius, 465.

Two letters of the same Cyril, inserted into certain collections under the name of the Council of Ephesus, CLXXXVI, CXCVIII, CCLIX. Dalmatianus the Caesar, LXIV. Who he was, LXIII. Pope St. Damasus writes to Paulinus of Antioch, 396. When, 931, note. Three forms of the same letter, 396, note; whence they issued, 397, note. The conditions he prescribes under which the Apollinarians may be received, 399, 400. A confession of faith sent to the same Paulinus against the errors of the Arians, Macedonians, and Apollinarians, 400. The anathematism added to this confession in the printed editions of Theodoret is shown to be spurious, 403, note. Another anathematism is accused of interpolation by Quesnel, 934, 835; it is vindicated, 402, note; 935, note.

It is proved that the Nicene creed had been prefixed to the same confession, 396, note; 399, note. The two letters of Damasus to Paulinus are distinguished by Pope Celestine, 397, note. The letter of Damasus to the Easterns is vindicated, XV. Certain passages are emended from a manuscript, CXXVI. The fuller decree concerning books to be received or not received, inscribed to Damasus in certain manuscripts, CLI, CLIII. What portion of it is to be attributed to him, CLV. The canon of the sacred Scriptures is to be adjudged to him, ibid. A certain Daniel, gravely accused, is ordained bishop in Gaul, 273. He declines the judgment demanded, ibid. Meanwhile he is segregated from the assembly of bishops, 275. Decentius, bishop of Eugubium, often journeyed to Rome, 199. He consults Pope Innocent, ibid.

The work of Cardinal Deusdedit against Invaders, Simoniacs, and Schismatics, CCXCIX. Another work of his, a collection of canons not commonly published, CCC. Many excerpts from the ancient tomes of the Lateran basilica, CCCIII. The devil was made evil not by condition but by free choice, 634. What deacons ought to be, and their offices, 459. Let there be one deacon with the presbyter in the baptismal church, 671. When he is to administer the Eucharist to the people, 662. Let him remain in one chamber with his presbyter, 672. Let deacons not be above presbyters, 60. Nor let them sit in the midst of the presbyters, ibid., 411. But let them sit at the bidding of the presbyters, 437, 662. The measure to be observed by them, 411. Their continence, 110.

The diaconicon stands for the sacristy, 437. Deaconesses, of what age, and their continence, 234. The deaconesses of the Paulianists, 62. Two Didaci, bishops of Compostela, to one of whom the collection of canons of the presbyter Gregory is chosen to be inscribed, CCCXIV. The dioceses of Asia, Pontus, and Thrace, 444. The encomium of Dionysius Exiguus, CLXXIV. The collection of canons and decretals composed by him, divided into two parts, and each part edited separately by him, CLXXV. The continuous series of numbers placed upon the Greek canons by Dionysius, ibid. Which however is found in none of the codices that survive, CLXXVI. In some codex he began from the apostolic canons, CXXXII.

The vulgate edition of Justel has two documents foreign to the pure Dionysius, CLXXVII. What a pure edition of Dionysius ought to be, CLXXVIII. The excellence of the Dionysian collection, ibid. Its celebrity and propagation, CLXXIX. After Hadrian I it was much more widely propagated, CLXXX. Whether Dionysius was the first who collected the decretals, CLXXVIII, 1032, note. Whether he took them from the apostolic archives, CLXXIX. The time at which he composed them, CLXXX. Whether this collection had been received in Gaul before the age of Charlemagne — the opinion of Quesnel, 1011 and following; it is refuted, 1011 and following. King Chilperic used an interpolated form of the Dionysian version, 1024, note. Pope Stephen II employed the codex of Dionysius, 1028, note. Likewise John II, CXXXII.

The same collection was received before Hadrian I in Spain, Africa, England, and Ireland, 1047; likewise in Greece, ibid. What the use of the Dionysian collection was among the Romans, CLXXX. This collection, handed over by Hadrian I to Charlemagne, what additions it received, CLXXXIV. From then on it began to be called the Codex of Canons, ibid., CLXXXVI. See: the Hadrian collection. Dionysius rendered into Latin certain other Greek opuscula, CLXXXI. Dioscorus of Alexandria consented to Eutyches, and condemned St. Flavian of Constantinople, 309. He was condemned by the emperor Marcian, by the court powers, and by the whole synod, ibid., and by the Apostolic See, 352. Dioscorus, praetorian prefect of the East under the emperor Glycerius, 679, note.

Dispensations on account of ecclesiastical necessity and utility were granted by Gelasius, 407, 413. Outside of necessity and utility they are not to be usurped, ibid. Concerning divinations, 114. The Roman Diurnal, CCCIII. The Apostles willed the Lord's day to be festive, 201. On this day the leaven was sent through the titular churches of Rome, not through the rural parishes nor through the cemeteries, ibid. On the Lord's days the knees are not to be bent. See: Genuflexion. He who deliberately fasts on the Lord's day is not to be regarded as catholic, 664. See: Fasting. Two African bishops named Donatian are to be distinguished, 991. The Donatist clergy, in what manner they are to be received, 101. Whether their children are to be promoted to the clergy, 102.

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.