講道與書信 第 255 章 第 2/5 段

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.