Letter 9218: Brothers, I write to you together because the matter I must address is one that touches all your churches...

TO THE BISHOPS OF THE GAULS. Our Head, which is Christ, has willed that we should be His members in this way: that through the bond of charity and faith He might make one body in Himself. To Him it is fitting that we cleave so closely with our heart that, since without Him we can do nothing, through Him we may be able to be what we are called. Let nothing divide us from the citadel of our Head, lest, if we shrink from being a member of Him and His, we be abandoned and, like branches cast out from the vine, wither away. Therefore, that we may deserve to be the dwelling-place of our Redeemer, let us remain in His love with the whole devotion of our mind. For He Himself says: "Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him" [John 14:23]. But since we are not able to cleave to the Author of good in any other way unless we cut away from ourselves cupidity, which is the root of all evils, by these present writings, which join us together in the alternating discourse of the longed-for mutual visitation, we approach your Brotherhood with the apostolic ordinances, so that, leaning upon the rules of the Fathers and the precepts of the Lord, we may shut out from the temple of the faith avarice, which is the service of idols, and exclude it, so that in the house of the Lord we may allow nothing harmful and nothing destructive to be present. For it was once made known to us by a report going about that in the regions of the Gauls sacred orders are conferred through the simoniacal heresy. And we are afflicted with vehement weariness of grief if in ecclesiastical offices money holds any place and what is sacred becomes worldly. Whoever, then, is eager to purchase this by the giving of a price, since he regards not the office but the name, vainly desires not to be a priest but only to be called one. But if this is permitted, what else is brought about by it than that there be no proof of conduct, no concern about morals, no examination of life, but that he alone be reckoned worthy who has been able to give the price? And from this matter, if it be weighed with the examination of a right balance, while he wickedly hastens to seize the advantage of an office for the sake of empty glory, by that very thing he is the more unworthy, because he seeks the honor. But just as he who, when invited, refuses, and when sought out, flees, is to be brought to the sacred altars, so he who of his own accord covets it, or thrusts himself forward importunately, is without doubt to be repelled. For he who strives thus to ascend to higher things, what does he do but, by growing, diminish, and, by climbing outwardly, descend inwardly into the depths? Therefore, dearest brother, in ordaining priests let sincerity flourish; let consent be simple, without venality; let a pure election be set forth, so that he who is advanced to the summit of the priesthood may be believed to come not by the favor of sellers but by the judgment of God. For that it is altogether a grave crime to wish to procure the gift of God by a price or to sell it, the authority of the Gospel is witness. And our Lord and Redeemer, having entered the temple, overturned the chairs of those selling doves. What else is it to sell doves than to receive a price for the imposition of the hand and to sell the Holy Spirit, which almighty God grants to men? Their priesthood, falling before the eyes of God, is plainly signified by the overturning of the chairs. And yet the depravity of wickedness still exerts its powers. For it compels those whom it has deceived into buying to sell. And while it is not heeded what is enjoined by the divine voice, "Freely you have received, freely give" [Matthew 10:8], it is brought about that the condition grows and becomes doubled in one and the same offense, namely that of the buyer and of the seller. And since it is clear that this heresy crept in before all others with a pestilential root, and at its very origin was condemned by apostolic detestation, why is it not guarded against, why is it not weighed, that the blessing is turned into a curse for him who is promoted to this, that he becomes a heretic? Very often, therefore, the adversary of souls, when he cannot creep in through those things which are openly evil, craftily strives to supplant under a certain appearance of piety, and perhaps persuades that things ought to be received from those who have them, so that there may be something which can be bestowed upon those who do not have them, while in this way he pours forth deadly poisons concealed under the cover of almsgiving. For neither would the hunter deceive a wild beast or the fowler a bird, nor would the fisherman catch a fish, if the former set the snare in the open or the latter did not have his hook hidden by the bait. Altogether, therefore, the cunning of the enemy is to be feared and guarded against, lest those whom he cannot overthrow by open temptation he be able to slaughter the more cruelly by a hidden weapon. Nor is it to be reckoned as alms if what is received from unlawful things is dispensed to the poor; for he who with this intention wickedly receives, in order, as it were, to dispense well, is rather burdened than helped. That alms pleases in the eyes of our Redeemer which is gathered not from unlawful things and from iniquity, but which is bestowed from things granted and well acquired. Whence also this is certain: that even if monasteries or hospices or anything else be built, it does not profit toward reward, since, while a perverse man and a buyer of honor is appointed in a place and establishes others in his own likeness by the giving of a bribe, he destroys by wickedly ordaining more than that man can build up who has received from him the money of ordination. Lest, therefore, under the pretext of almsgiving we be eager to receive anything together with sin, sacred Scripture openly forbids us, saying: "The sacrifices of the wicked are abominable, because they are offered from crime" [Proverbs 21:27]. For whatever is offered in the sacrifice of God from crime does not appease the wrath of almighty God, but provokes it. Hence again it is written: "Honor the Lord from your just labors" [Proverbs 3:9]. He, therefore, who wickedly takes away in order, as it were, to offer well, it is established without doubt that he does not honor the Lord. Hence also through Solomon it is said: "He who offers a sacrifice from the substance of the poor is as one who sacrifices the son in the sight of the father" [Ecclesiasticus 34:24]. But let us weigh how great the grief of a father would be if in his sight his son were to be sacrificed. And from this we easily recognize how great a grief is aroused before God when a sacrifice from plunder is offered to Him. Exceedingly, therefore, dearest of brothers, must it be shunned to perpetrate under the pretext of almsgiving the sins of the simoniacal heresy. For it is one thing to give alms on account of sins, another to commit sins on account of alms. This also, which has come to us as worthy of no dissimilar detestation, we embrace: that certain men, puffed up with desire of honor, when bishops have died, are tonsured and suddenly become, from laymen, priests, and shamelessly seize the leadership of the religious order, who have not yet learned even to be soldiers. What do we think such men will furnish to their subjects, who, before they reach the threshold of discipleship, do not fear to hold the place of mastership? For which reason it is necessary that, however blameless anyone may be of merit, he nevertheless first be exercised in ecclesiastical offices through distinct orders. Let him see what he is to imitate, let him learn what he is to teach, let him be formed in what he is to hold, so that afterward they ought not to err who are chosen to show the way to those who err. Let him therefore long be polished by religious meditation, that he may please, and so let the lamp set upon the candlestick shine, so that the adverse force of the winds rushing in may not extinguish the kindled flame of his learning, but increase it. For since it is written, "Let one first be tested, and so let him minister" [1 Timothy 3:10], much more must he be tested beforehand who is taken up as an intercessor for the people, lest the bad priests become a cause of ruin for the people. There is therefore no excuse against this, there can be no defense, since it is plainly known to all what holy solicitude of the excellent teacher is to be observed in this matter, whereby he forbids a neophyte to approach the sacred orders. But just as then he was called a neophyte who was planted at the beginning in the conduct of the holy faith, so now he is to be held a neophyte who, suddenly planted in the habit of religion, has crept in to canvass for the sacred honors. In an orderly manner, therefore, must one approach the orders; for he seeks a fall who, with the steps passed over, seeks the ascent to the highest summits of place by abrupt ways. And since the same Apostle teaches, among the other institutions of the sacred order, that the hand is not to be too quickly laid upon anyone as a disciple, what is more hasty than this, what more headlong, than that the beginning should arise from the summit, and that one should begin to be a bishop before he is a minister? Whoever, therefore, desires to attain the priesthood not for the pomp of exaltation but for usefulness, let him first measure his own strength against the burden which he is about to undergo, so that both the unequal man may abstain, and even he who deems himself sufficient for it may approach it with fear. We do not act apart from reason if, for a reasonable argument, we gather the use of irrational things. For suitable timbers are cut down from the woods for buildings, and yet the weight of the building is not yet imposed upon them while they are green, unless the delay of many days has dried their greenness and rendered them suitable for the necessary use. And if this observance is perhaps neglected, they are more quickly broken under the imposed mass, and the thing provided becomes a cause of ruin instead of help. For hence also the physicians, who take care of the body, do not offer certain remedies, still needing formation in a recent compounding, but leave them to be softened over time. For if anyone gives them prematurely, there is no doubt that the thing of health becomes a cause of danger. Let them learn, then, let the priests learn in their office, to whom the care of souls is entrusted, to preserve what men of diverse arts, with reason teaching, keep, and let them restrain themselves from headlong ambition, if not by fear, at least by shame. But lest perhaps anyone should wish to defend himself by the objection of a depraved custom, let the discretion of your Brotherhood curb them with the rein of reason and not permit them to slip into unlawful things; for whatever is worthy of punishment ought to be brought forward not for imitation but rather as an example of correction. Nor do we suffer to omit negligently this which is likewise to be corrected. For what does it profit to have fortified all things, if through one place a destructive access is afforded to the enemy? It is reported, then, that with those who are constituted in the sacred order women dwell. Concerning these, lest the ancient enemy of the human race exult, it must be defined by the consent of all that, apart from those whom the sacred canons embrace, they ought not to have other women with them. And this interdiction, although perhaps to some it is bitter for a time, it is certain that afterward it grows sweet from the very usefulness of the soul, if, whence the enemy was able to overcome, he is overcome. Nor do we leave this either out of this part of our solicitude, which concerning the holding of councils throughout the parishes the providence of the Fathers, for the cause of usefulness, has sanctioned. Whence, lest there be any dissension among the brethren, lest there be any fomentings of discord between superiors and subjects, it is necessary that the priests come together into one, so that there may be both a disputation about the cases that arise and a salutary conference about ecclesiastical observance, to the end that, while through this both past things are corrected and future things receive a rule, almighty God may everywhere be praised together for the concord of the brethren. Know that His presence will be at hand to you if you observe these things, since it is written: "Where two or three are gathered together in my name, there am I in the midst of them" [Matthew 18:20]. If, therefore, He deigns to be present where two or three are, how much more will He not be absent where many priests have come together? And indeed, that it has been established by the rules of the Fathers that a council be held twice in the year is not hidden. But lest perhaps some necessity not permit this to be fulfilled, we decree nevertheless that you assemble at least once without any excuse, so that, in expectation of the council, nothing depraved, nothing unlawful, may be presumed. For very often, even if not from love of justice, by the fear of examination one abstains from that which is known to all that it can displease the judgment. Dearest of brothers, let us hold that this observance is to be left to our posterity, and let us meditate upon all the things which have been written for our instruction by the sacred summits [of authority], and let us incite to them as many as we can. For it is certain that, if with our whole heart we occupy ourselves with the salutary precepts, we escape every stain of vices, since, while we lean upon those things by which we are edified, we without doubt exclude the place of deception. Concerning these things, therefore, which have been said above, we wish, with God as author, that your Brotherhood gather a synod, and in it, with our most reverend brother Aregius the bishop and our most beloved son Cyriacus the abbot mediating, let all things which are adverse to the sacred canons, as we have said before, be distinctly condemned with the interposition of anathema: that is, that no one presume to give any bribe for obtaining ecclesiastical orders, or to receive for things given; nor let anyone from the lay habit dare suddenly to come to the place of sacred governance; nor that other women dwell with priests, except those who, as has been said, are permitted by the sacred canons. Concerning all these things, let our most reverend brother Syagrius the bishop, with the whole synod, take care to announce to us, on the return of our most beloved son Cyriacus the abbot, what shall have been done, so that, recognizing subtly what and with what caution or in what manner it has been decreed, we may unceasingly render thanks to almighty God for your life and morals.

A PARIBUS GALLIARUM. Caput nostrum, quod Cbristua eet*, ad boe sua esBe membra nos voluit, ut per compagem caritatis et fidei, unum doh in 80** corpuB efBceret. Cui ita corde adbae- rere dos" convenit, ut, quia sine ipBo' nibil* posBumuB, per ipsum' possimus* esse^ quod dicimur*. Ab arce capitie nostri res DuUa nos dividat, ne ab ea^, ei eius esse membrum' refugimue, relinquamur et velut eiecti de vite palmites" arescamus. Ut ergo redemptoris nostri esae babitaculum mereamur, in dilectione ipaius toto mentis studio maneamuB. Ipse namque ait: 'Qui diligit me, sermonem meum" servabit, et pater meus loii. ■ diligef eum, et ad eum veniemua et mansioaem apud eum faciemUB'. 3ed quoniam bonorum auctori baerere'' aliter non valemus, nisi cupiditatem a nobis, quae omniumi malorum radis. est', abscidamus, per scripta praesentia, quae alterno ad invicem desi- deratae viBitationis sermone nos BOciant', fratemitatem tuam inetitutis apoBtolicis con- venimuB*, ut patrum regulis et praeceptis dominicie innitentes de templo fidei avaritiam, >) elemoBinsa rodd. n. IX, 318 om. (1*1. Jlate ep. parllm exilal etinm m cod. Mmaeenn 14641 (Fb 7) eadem ftre foma, qtia in Cl el tota in eod. Camot. 3 (ef. ep. 213) f. 54—58,- HtnluM pratlma ex$tal m fnd. eod. PaS «". 41. — Comot., fui eerte tx ima ex epUtuU» origiiutlilmt detcriptu* ett, po$l: Incipit epiitoU Ki Qregorii papae Aunc titulun «zAtiM; DUectisumo «o iclMiroo fratri AetLeriu ejio Qregoritu «entiu ■erTorcin dl — SiMgrio onin«i eodd. (eliam Pa2 ind.J praeter ind. fn C I, in pio Ugitur: Siugrift el B 3: Syagrio — Hetberio Rl. C2; Helerio Ci (ila el m indiee): Heierio eorr. m Hetherio R3; et Herio m indiee Fa2; et Therin Pb7; Q. Etherio epo Siugrio rfc p'2.3— Virgilio g* 2. 3, R3 et ind. m Paa.Cl.3 — «tom. Pb7 el ind.C3 — I epitcopia nin. Pb7; epo Rl — n pia. G. oni. C; in QalliU (oin. a par.) iW. PaS; >pp«ribui Q. Pb7; ac pmtribiu Q. B3. *) MlChi.Pb7. *•) add. in Cl.3, wed rorr. 03. ") n. ^.Fb7. •>) ewe hie add. B t. e* 3. 3, •) nil Bl.f'3.3. f) om. pogeumuB — ipauni C 1. Pb 7. 8) poMum C 1. Pb 7. •■) •■n poM. f*3.3. <) add. in.3 et R 3. ^) >!> ea om. (73f-ab eo Cl.2. <) membra A i; membrorum C3. ■>) palmaa CI.3; palmitis C3. Pb7, led eorr. Pb7. ■■) r. „,. «. 2 ttippl. C 2. ") ditigel f'2.3. Pb7. I R3 el ex diligit eorr. C2 Cttnt. f) adbirere Cam. t) hoc verb. tupra rat. CS; quaenium C I; qnem nimiam CS; qui omn, Pb7, ted eorr. ') ioolat g*3 el ex aaciftt eorr. ff*S. IX, 318. In hae ep. fiitrima tx ep. IX, 313. 31S r^untur. — De Syagrio, ep. Augtatodtmenm, et dt Detiderio, ep. Vtennenti, cf. ep. VI, 62 «.; dt Atthtno Lugdunerm tp. VI, BO n.; de Vergiho Are- latenai ep. I, 46 n. i) Cf. 1. Ti)». 6, 10. yGoogle 206 GBEOOBU I. BEQISTBI qnae idolonim eat Beiritiu", exclndamoB, at in domo Domini niliil' noxiiim nihilqoe* ade«ee* confiiamn Binamtu'. Nuntio siqnidem apud nos oUm' diBcnrrente vulgatnm est, qnod in Qallianim partibns 'Sacri ordinee per simoniacam beresem confersntnr. Et Tohementi taedio' maeroria* afBcimur*', si in ecclesiasticia ofBcils quemqnam*' habet tocnm pecnnia et fit saeculare quod sacnim eat. Quicumque ergo boc pretii Btudef datione mercari, dum non officium, eed nomen* attendit, sacerdos non esse, sed dici' tantnmmodo inaniter concupiacit. Quod ai licet', quid per hoc atiud'' agitur, niai ut nuUa de acta probatio, nulU Bollicihido de moribua, nulla sit de vita discuBsio', sed ille^ solummodo dignua', qui dare pretium sniTecerit", aestimetur? Ex qna re si recti' libraminia i examinatione penaetur", dum improbe ' ad inaDero ^oriam locuro festinat ntilitatiB arripere, eoi ipso magis, quod honorem qoaerit, indignns' esL Sicat autem ia qui invitatuB rennuit, quaeaitus refiigit, sacria est altaribua anunorenduB*, sic qni' ultro arobit' vel' importunum se iogerit, est procut dubio repellendua. Naro qui aic nititur ad altiora conacendere, quid agit, niai ut crescendo decrescat et ascendendo exteriua interins* i in profunda' dcBcendat? Itaque, frater cariasime', in sacerdotibos ordinandis nnceritas vigeat, sit aimplex sine vonalitate consensus, pura praeferatur electio, ut ad summsm sacerdotii' non sulfragio venditonim provectus*, Bed Dei credatur'' esse iudicio. Nam quia grave omnino sit facinuB Dei donum° velle pretio'' coroparare* vel vendere, evnngelica' ettt teutis auctoritas. Templnm antero Doroinus et redemptor noater' ; ingreBsus cathedras vendentium cotumbas evertit. Quid'* aliud est cotumbaa vendere, niai pretium de manus' impoBitione percipere^ et sancturo spiritum', quem omnipoteus Deue hominibus" tribuit, venumdare? Quonim aaGerdotium" ante Dei oculoa cadere cathcdrarum utique patenter° eversione signaturo eHt. Et taroen exerit adhuc nequitiae pravitas vires suas. Nam cogit vendere quos decepit)', ut emerent. Et dum non ; Matth. 10, «attenditur, quod divina voce praecipitur: 'Qratia accepistis, gratia date', agituri, nt crescat et geminata fiat in uno eodemque delicto' condicio, eroentis scilicet et vendentis. Et cum liqueat hanc heresem* ante omnes radice pestifera* subrepaisse " atque in ipsa sua origine apOBtolica esse detestatione damnatam', cur non cavetur, cur non perpen- ditur, quia benedictio ilti* in' matedictione convertitur, qui ad hoc, ut fiat hereticua, promovetur?* Plerumque igitur adversarius animarum, dum non potest in his quae ad faciem^ ') aerv. eit. C; BVBritiim, piod ante <ym,, hic add. Cam. ") nihil C I. 3. Cant.; nil rtf, ^) nilqne Rl — Camol. hie ttipra lin. addit: videsL *) decet esse q'2.3. >) liiiamus om. C. Cara. f'i.3, ') iiovA {cx nonva) liq. «p. niu faitia Com. ') po$t rat. diu Cam. *) merore ex minni earr. Cam.: memoreB C 1. >•) effidniur C3. ") quemqiiem C'I. ^) ergo praeter ttudet Cl; ergo praeter iitud C3. •) nom. corr. m nou C'3. dicHC, udcorr.CS. ») (juod icUicet C. Oirn. A3, ledcorr.quod inud JtJ tt li licet insi aic licel corr. C2; quid scilicet c^t. t>) aUnd ont. Carn. f)eicuutiop* 2.3. ^) illa C3. ■) digni»C3. ») ez ■ufferit rorr. Cnm.; lufficerel C; inrEceril A 7.^*2, tedeorr.Q'S. ") om, ai ncti CS. ") pententnr A /. r) add. m. 2 qai» et luper ad teriiil ob R3. o) et Cbm. ') indigoumAi. •) aaio- Tendtu Cam.; removeuduB g* 2. 3. >) que C3. ") anibita Cam, v) add. qni C. *) ilenim CX ^) ila R I; in profundo C, ted in in profuudum eorr, C 2 m. 2; ad pr. ( * 2. 3. J) frstrum karuwme C I. 3. PbT; fralree harissimi 03. *) lunima Mcerdotio Cl; eamma sacerdoti CS: aumma aacerdotii C2. Pb7. ■) probetur C. b) ex credetnr i-orr, m.2 C 2; cred(atnr) erad. et deleri tupratcr. Cam. ') domum Ciim. ^) pretiom B t; pretii Cam. •) venundare Pb 7. *) evaugelicq C3. "| iioster om. C. h) antem Aie tuprater, Vam, ') eradit i Bi; manu p*2.3. *) accipere q*2.3. ') sp. a. C2.3. ") Aoc rerb. mppl. m,2 CJ — add. m.J R3 gralii. ") sacerdotio Cl.S. Cam, ") pater «nr. in pariter (ila Q*3) (t'2; meniaruDi falenles Cam. f} decipit Bl. i) augetur Cam. ') deliclo Rl; delicti C. q'2.3; tx dilicti corr. dilicto Cam, *) haec aliquae ad hauc heresifl Cnm. ■) radices peetiferas C; madioea p. p*a. 3, led eorr. in radice p. p"2; radice cx radicee eorr. Cam. et pestirara in pe«tifare. ") BuhrepiBse Com. — In marg. add. R 1 rubro: de elemoeiDa non facienda de rebua inlicitiB. •1) Cf. Oal. 5, 20. 3) Cf. ep. V, 68 p, 3e» n. 4. yGoogle sunt prava* subripere, callide* apecie quaai pietatis iniecta'' aititur supplantare suadet- que forsitan debere ab habentibus' accipi, ut sit, quod'' possit non habentibus erogari, dum oiodo vel sic venena mortifera e]emoBinae celata* obumbratione traDsfundat. Nam nec venator feram aut avem auceps deciperet' vel piscem piscator caperet, si aut' illi'' * laquenm in aperto proponerent' aut ille hamum esca absconditum non haberet. OmDino ergo metuenda et cavenda^ eat hostia aetutia, ne, quos aperta nequit' temptatione sub- vertere, latente telo" eaevius'' valeat" trucidare''. Neque enimi elemoeina reputanda est, Bi paupcribns ' dispeasetur quod ex inlicitis rebue accipitur, quia, qui hac intentione malc' accipit, ut quasi' bene dispenset, gravatur" potius, quam adiuvatur^ Elemosina* III redemptoris nostri oculis* illa' placet', quae non de' inlicitis'' et' iniquitate congeritur, eed quae de rebus concessis et bene adquisitis impeQditur'*. Unde etjam illud certum est, quia, et si monasteria* aut xenodochia vel quid' aliud' coQstniatur, mercedi*' noa proficit, quoniam, dum pervcrsus et emptor honoris in loco< transmittitur et alios' ad Bui' similitudinem sub comroodi datione" coustituit, plura male" ordinando deetruit, ii quam" ille potest aedificare, qui ab eo pecuntae<' ordioationiB accepiti. Ne ergo Bub optentu elemoBinae cum peccato aliquid studeamuB accipere, aperte aacra scriptura nos' prohibet dicens: 'Hostiae impiorum abominabilcB, quia ofi^eruntur ex scelere'*. Quicquid Pnir. ti, n. enim in Dei sacrificio ex Bcelere' ofi^ertur', omuipotentiB Dei" non placat* iracundiam, eed irritat*. Hinc rursum* scriptum est: 'Honora Dominum ^ de tuis iustiB* laboribuB'.Pn*.s,>. M Qiu ergo male tollit, ut quasi bene praebeat, constat sine dubio, quia Dominum* non bonorat. Hinc quoque per Salomonem dicitur: 'Qui offert'' sacrificium de substantia Eoci. », ». pauperis, ac si victimet filium in conspectu patris'." Quantus autem dolor patris sit, perpendamus, si in eins conspectu filius victimetur **. Et binc facile cognoscimuB, quaotus apud Deum* dolor exasperatur, quando ei^sacrificium ex rapina tribuitur. Nimis ergo* 3i declinandum'' est, dilectissime fratrum', Bub optentu elemoeinae peccata Bimoniacae^ bereseos perpetrare. Nam ahud est propter peccata elemosinas facere, alind propter elemosinae peccata committere. Hoc quoque ad nos pervemsse nou dissimili dignum detestatioDe ' complectimur, quod quidam desiderio honoris inflati defunctis episcopis" tonsorantuf et fiunt^ repente u ex taicisi* fiacerdotes atque inverecunde reli^osi propositi ducatum arripiunt'', qui nec CBse adhuc milites didicerunt. Quid putamus, quid isti subiectis praestaturi sont, qui, antequam discipulatuB limen attingant, tencre locum magisterii' non formidant? Qua de re necesse est, ut, etsi quamvis inculpati quisque sit meriti, ante tamen per ■) pravk offl. (72. *)cati[laAr. <>] mlectn Cam. <) h*beDtibua {^b om.) f* 2. 3 ; »i h*b«Dtihiu js Carn. ; iib ageotibiu C S. ■') aicut pro sit quod Carn. ■) et elala Oam. ^) decipere p*il. 3. BJ «icat C3. >>) ilts €3. ') propoiierel corr. tx pruponerU Cam., ex propODerent t'2. ■') melueiidA iuUTeada C3; m. est et c. eBl q'S.3. ') opera nequid (eorr. m neque) BS. ") latentibu* t«li» in ro*. Cant. ") iceviiM S 1. ") valeat otn. C, led luppl. m. 2 C2. P) trucidari C t) enim om. Cam. '} tupraier. id BS. ■) male om. Pb7; maU Carn. ■) qnia »\ C 1. ") m aggravatur corr. C2 m.2; ex gTavetur 40 corr. Pb7. ^) iavatur C *) rupravr. enim AS; ergo tn ra*. add. Carn. ■) oculoe Bl. 3)ilaCam.; om.Q*2.3. C2, leH luppt. m.3 03; illudAl; aliud eorr. fn iUa Ad. •) pUcent Ai.p*3.3, udeorr. p»2. ■) de om. 9 * 3. & ^) icaeleetia ex caelitii corr.Carn. <•) in a4d.i}*2.3. ^) fue finit epUtttlain Pb7; cttera daunt. *) monatterinin C. ') quod corr. m quodlibet B3. C) tuprtucr. iU B3. ^) in (mpratcr.) iiiercedetn Cam. ') locum C; loco corr. in loca R3. ^) «liit C. ') m «uia eorr. ad «ni 4i m. 3 C3; iui om. E3, tupraicr. hanc. ™) lub commodatione C I; sub c«nmadilatione C2.3, led corr. C2. ■■) plura m. C3; p. maU C 1. °) rupratcr. nec H I. v) ila C. Cam.; pecunU Bl; pecnniam q'3.3. fl) acdpit C. ') ita C. Cam.; ucrae •cHpturae no« R I; lacrae ■criplunie ordo *o« p*3. 3. ') eicelere R t. Cam. '] om. quicquid — uffertur C3; offeretur C 1.2, ted eorr. C2. <■) d« om. Carn. ') placet q'2, et rupTOKr. »; placeat p * 9. ") irritam C i. ') runtu C3. f*2,3. J) deum Carn. ■) iualU jo om. Cam. ■) denm Cam. •>) ex offerret corr. m. 2 C2; offeret Cl.3. ") pMri Cam. ') filioe viclimemnr f'2. 3, ted eorr. in victimemUB q'3. ') eum (f'2, 3. el R 1; eiui C. led corr. C3. «) enim C. '') declinandus Cl.2. ') fniter p*2. Cam. ^) nimoni C, led corr. m. 2 Ci. ') digne contestatione C. ■) episcopi AI. ») tontoratui CJ. ") fiant Cd. P) laJciA/. ^) arripiaot C3. ') magittri C. ,GoogIe 20S OBEaORlI I. BEGISTEI diBtinctos ordiDee ecclesiasticis exerceatur of&ciis. Yideat* quocl* imitetur'*, discat quod doceat, informetur quod teneat, ut postea non debent' errarc, qui cligitur* viam errantibus demonstrare. Diu ergo religioBa tneditatione poliatur, ut placeat, et sic' lucoma super candelabrum posita luccat', ut advcrsa TCDtorum vis inruens conceptam cruditionis flammam non extinguat, aed augcat. Nam cum scriptum eit: 'Ut prius quis probctur, 3,iu ct sic ministret^ multo amplius' ante probandua est, qui* populi* intGrcosBor adsumitur*', DG fiaut' caUBa'' niinac populi aaccrdotes mali. Nulla igitur contra hoc cxcuBatio, nulla potest esse defensio, quia cunctis liquido notum* est, quae sit in huiuB rci diligenda sancta egregii' sollicitudo doctoris^, qua"" ncophitum ad urdines vetat sacros acccderc, Sicut autem tunc neophitus diccbatur, qui initio in' Banctae fidei erat conversatione plantatus, sic modo neophituB babendus est, qui repente in religionis^ habitu plantatuB ad' ambicndos" honores BacTOB" inrepserit. Ordinate" ergo ad ordineB" accedcndum<> est; nam caBum' appetit, qui ad summa loci fastigia postpositis gradibus per abnipta quaerit ascenBum. Et cum idcm apostolus doceat' intcr alia sacri ordinis instituta discipulum manum non esse cuiqnam citius imponendam ", quid hoc celeriuB quidve' praecipitantiuB", guam ut exoriatur a summitate principium et ante' esse incipiat cpiBcopuB quam ministor? QuiBquis igitur sacerdotium non ad clationiB pompam, scd ad utilitatcm adipisci desiderat, prius virca suas cum co quo' est subituruB* onero^ metiatur', ut et inpar abstineat et ad* id cum metu, ctiam qui eo BufScere'' oxiBtJmat", accedat. Ab rc autem non facimus'', si ad argumcntum rationabile usum rcnim in- rationabilium colligamus*. Apta namque aodificationibus de' Bilvis ligna succiduntur, nec taraen adhuc^ viridibus aedificii pondus imponitur, nisi eorum'* viriditatem multomm dierum mora siccavcrit et apta' ad neccsBarium^ usum efTecerit. Quao si' observantia forte ncglegitur, citius superimposita mole franguntur™ et gignit ruinam ad auxilium res proviea". Hinc cnim ef medici, qui curam gerunt de corpore, quaedam adiutoria : recenti'' adhuc confectione i formata indigend non ofTerunt, sed maceranda temporibus derelinquunt'. Nam si* inmature quie dederit, dubium non eet, quia fit' cauea periculi res salutis. Discant itaque, discant in officio euo Baccrdotcs, quibus animamm credita eet cura, Bcrvare quod divereamm artium homincs docentc ratione custodiunt" ct a praecipiti ae ambitione, etsi* non metu, saltem pudore contineant*. Sed ne forsitan ab' hoc' pravac sc conBuetudinis quisquam velit" obiectu' defendere, fratcmitatie tuae'' diecretio radonia" cos freno coerceat et labi in inlicitis^ pon permittat*, quia, quicquid le/l del. R3: qui vero huic cuntTMlicere nuii valet illnm hygtoriMD et lupraicr. ueque eiiim uporttt illutn in via. *) eleglt q'2.3. ■) xit C, led corr. C3. I) ainpliua om. Cam. >) prubsudi xuut ftn rai.) qui ad Cnm. ■) puputu C ^) intercessuram guniitur Cnm. ■=) fiat C. ■*) cauBae p* 3.3, inJ p* 3 eorr.; cauMB Cam. •) iiatum Cl.a, led corr. C2. ') ila C 1.3; «mcl» et fsupraicr.) egregia Cam.; suictqgregi S 1. C3; ssncta gregi ^* 2, 3. 9) docturi docturi» Jt 1. ^) ita Cam, B 1; quii C; qui f'2.3. ') initio in S 1; in (lupraitT.) initio in Gi™..- ex initio corr. in iuitiu m. 2 V3; iuitio (om. in) CI.3. (t'2.3. ^) religioni S I. ') et Com. ") cominovendog C 1. 2, led corr. m.2 C2; ammuveudoa C3; anibieudiu Cemti. ") sacr. ordine» Cam. C3,ied eorr. C3; eacr. hon. C1.2. ") in inordinatae cotr. Carn. p) ordiiws Mcro» Carn. 1) aacendendun Ci. ') auuA C, led corr. C 3. ■) «x deceat corr, A f. ') qui diu C3. ") prepitantiuB JI I. v) lupraicr. uoii S3; euue hk del. et poit iucip. rtpeAl C2. *) quod C 1. f' 3. 3. ') BabdilnniK C, led eorr. C2. 7) houore q'2.3. Cnrn. ') remBliatur Cl. ■) ad om. C, led luppl. m, 3C2. '■) oni. qai le Buflicere S 3, tapraicr. si diguui. °} eitimal B 1; exiBtimatur R3. *) tacinua R I. •) col- ligiroat C. e* et corr. m.3 C2. w) om. adhuc C, nd mppl. m.3 C2. ^) boruin C. ') aptaa S 1. f * 3. 3. C, led corr. C3. ^) neceiHHTii B I. >) ai om., ted m. 3 luppt. C2. ") molee rrangantur B 1. ») inproviaa Cam. ") «I om. Cam. p) ex redempli eorr. S 1; recentia C. i) cum festiDBtione C, ted eorr. m. 3 C3. ') derBlinqaaut Cam. ■) tx libi corr. C 3. >) Gat Carn. ") custodiant C, led corr. C2. ') om. si C3. ") sustineaut C. ») ad C3. t) hao q'2.3. ») vellit Ci; velud St. ■) obieclum i{ I,- obiect«C3. '■) corr. in fralemitss Wmq' 3. ") discreliQoiH p * 2. il. ^) Ubi ticiti* C3. 4) Cf. aiatA. i, 16. E) C{. 1. Tim. 6, 23. yGoogle ultiODe dignum est, non ad imitatioDiB', eed potiua ad* exemplum debet'' correptioniB adduci. Neque autem' boc quod similiter conigeDdum est patimur^ neglegenter' omittere™. Nam quid prodcst cuncta rauniese, si per unum tocum pemicioaus hosti praobeatur accessus? Cum his itaque qui in Hacro eunt ordine constituti habitare"'" mulieres perhibenhirP. De quibus, nei antiquua"" humani generis inimicna exultet, omnium definieDdum conBenBO est, ut praeter eas quas sacri canones complectuntur alias secum muheres habere' non debeant*. Quae interdictio' etai forte aliquibus ad tempus amara cBt, certum est, quia postmodum ez ipsa animae" utihtate dalcescit", bi, undo inimicuB superare potuit, superetur. Nec boc quoquc in bac sollicitudinis parte rehnquimuB ", quod de babendiB por parrocbias conciliiB patrum providentia' utilitatis causa sancitum est. Unde ne qua' inter fratres' dissensio', ne qua inter'' praepositos et Bubiectos" sint fomenta discordiae, in nnum sacerdotes conTenire necesse est, ut et de incidentibus'' causis diBceptatio' et sit Balubria' de ecclesiastica obBervatione collatio, quatenus, dum per boc et praeterita corriguntur' et regulam futura suBcipiunt'', omnipotens ubique' Dominus fratmm con- cordia" collaudetur. Cuius vobis adesse praeBontiam, aV haeC" observabitis, scitote, quia scriptum est: 'Ubi fuerint congregati duo aut treB in nomioe meo, ibi BUm inHiuii.iB raedio eorum'". Si ergo adosse dignabitur", ubi duo vel tres fiierint, quanto magis non deerit, ubi plures convenerint sacerdotes? Et quidem, quia de habendo" bis in anno concilio^ patmm sit reguliB statntum^, non latet. Sed ne forte aliqua impleri hoc necessitaB non permittat, Bemel tamen^ Bine excusatione aliqus decemimuB congregari, ut expectatione concilii nihil pravum^ nibil praesumatur inlicitum. Nam plemmque ctBi non amore* iustitiae, metu examiniB* abstinetur" ab boc quod omnium notum est poBse displicere iudicio. Uanc, fratmm cariBsirao^, observantiam nostriB reUnquendam poBteris teneamuB et omnia, quae ad emditionem aostram* eacris apicibus scripta sunt, moditemur' atque ad oa', quoscumque poBsumus, inoitemus. Certum quippe eBt, quia, si toto corde praecoptis noa salntaribuB occupamus, omnem vitiomm labem effugimus, quia*, dum in bis quibus aedificamur innitimur*, locura sine dnbio deceptionis excludimus. De his itaque quae'' auperius dicta sunt fraternitatem vestram auctore Deo volu- mu8 synodum*' congregare'' atquo in ea reverentieeimo fratre noetro Aregio*'* epiecopo et dilectisBimo filio nostro Cyriaco abbate' mediantibuB> oronia, quae eanctis canonibue, ') imiutiooes Sli itaiutiuuem C. >) io C. *>) dabut C. <) anl f»3.a. ") pBtiam ') iiegl^nh) Cl. ■") mitlerre Cl. ") verba habit&re iMjue •ntiqutu om. Carn. "] oM. cum el mulieres m mulieribui B I; add, Mcnm Q'2.3. >>) prohibentur C3; perbibelur B 1. t) ii Bl. e* 2.3. ')add. hoitis C. •) m. hibitare Ca,- habitare mnlieree p*3. ^) iDterdiolu C, $tdeor ■*) aiiimi Cam. ') daice tit0*3.3. *) relioq uamua Cam. *) ez pnividentie eorr.Bl. f) quoque pro ne qua B3. ■) add. oitt, B3. ■) ex discordift eorr. in margine Bl; diMetiRione S3. *•) eorr. fn i ■liqua iuler J{3. ") ex anhiecte eorr. Sl. ^) ita Cam. et ex incedenlibiu corr. Bl; inced. C. BS; in- graentibiup* 2.3. *) disceptio C ■*!■ ^l Cl; sit aal. et CWn. S) corrigaDtar C. ^) futuram eodd. — tutcipiant C/," «utcipiunt oorr. m euscipiant CS. ') itaque RS.3. g*S, nd eorr. m utiqae B3; 0*2: potl Dmnipoleoa rtti.4 ftre lia. ^) cam corda C S. ■) praeseutia li C; praeaentia niai B S. ">) huc C S. ") «erba eomm ufjue diguabitur om. et poil fiierinl add. dicit Carn, ») m adhibeudo eorr. C2; addendo B I. ■) ex quihtu corr. CS. ■) innoteecimnr C, ted eorr. C3. *>) om. qaae CS. ") ajnodi q*2.3. ^) corr. m congr^ri S S. ') Siagrio C3; Regio Qim. <) dilectum flllum Doatniin C. «hbatem Cam. — Ciriaco C2. >) metientibat C. 6} Cf. ep. IX, tso. 7) Cf. Cone, Turoit. a.S07 e,t (ConcO. aevi Meroving. p. I3i cum nota s). Ante toepe de amvoeandi» aemd in anno tynodia iemium est. Loening 1. 1. II p. 203. S) Cf. dt Aregio Vapincenai ep. eeq. Rso. Greo. II. 27 yGoogle 210 OREOOBII I. REGISTRI sicut praedizimuB, sunt adversa, disthcte sub anathematiB interpoBitione ^* damnentur', id est, ut nullus pro adipiscendia ecclesiasticiB ordinibus dare aliquod'' commodum' praesumat vel pro datis accipere, neque ex laico babitu quiBquam repente audeat™ ad looum sacri'' regiminie pervcnire, oeque ut aliae" mulieres cum sacerdotibus habitent, nisi hae, quaec sacris, ut praedictum esti, canonibuB sunt permieaae'. De qiiibua cunctis* reverentiBsimus frater uoster Syagrius* episcopus cum omni Bynodo dilecttssimo filio nostro Cyriaco abbate remeante nobia quae acta" fueriBt*, Btudeat* uuntiare, ut euptiliter agnoscentes, quid* et cum qua cautela vel qualiter ait decretum, onmipotenti Deo de vita veatra ac moribuB gratiae inceasabiliter persolvamua''.