Code of Canons of the African Church (Council of Carthage, 419)

Canon 1 — Ut quae in Nicaeno concilio statuta sunt omnimodo conserventur.

Aurelius episcopus dixit: Haec ita apud nos habentur exemplaria statutorum quae tunc Patres nostri de concilio Nicaeno secum detulerunt, cujus formam servantes, haec quae sequentur constituta, firmata a nobis custodientur.

That the statutes of the Nicene Council are to be scrupulously observed. Aurelius the bishop said: Such are the statutes of the Nicene Council, which our fathers at that time brought back with them: and preserving this form, let these things which follow, adopted and confirmed by us, be kept firm.

Canon 2 — De Trinitate praedicanda.

Universum concilium dixit: Deo propitio, pari professione, fides ecclesiastica, quae per nos traditur in hoc coetu glorioso, primitus confitenda est, tunc demum ordo ecclesiasticus singulorum, et consensu omnium asservandus. Ad corroborandas autem fratrum et coepiscoporum nostrorum nuper promotorum mentes, ea proponenda sunt, quae a patribus certa dispositione accepimus, ut Trinitatis, quam nostris sensibus consecratam retinemus, Patris, et Filii, et Spiritus sancti unitatem, quae nullam noscitur habere differentiam, sicuti dicimus, ita Dei populos instruamus. Item ab universis episcopis nuper promotis dictum est: Plane sic accepimus, sic tenemus, sic docemus fidem evangelicam cum vestra doctrina sequentes.

Of Preaching the Trinity. The whole Council said: By the favour of God, by a unanimous confession the Church's faith which through us is handed down should be confessed in this glorious assembly before anything else; then the ecclesiastical order of each is to be built up and strengthened by the consent of all. That the minds of our brethren and fellow bishops lately elevated may be strengthened, those things should be propounded which we have certainly received from our fathers, as the unity of the Trinity, which we retain consecrated in our senses, of the Father, and of the Son, and of the Holy Ghost, which has no difference, as we say, so we shall instruct the people of God. Moreover by all the bishops lately promoted it was said: So we openly confess, so we hold, so we teach, following the Evangelic faith and your teaching.

Note Histriones: This canon (on preaching the Trinity) does not match the subject cited; the edition cited may number the canons differently.

Canon 3 — De continentia.

Aurelius episcopus dixit: Cum in praeterito concilio de continentia, et castitatis moderamine tractaretur, gradus isti tres, qui constrictione quadam castitatis per consecrationes annexi sunt, episcopos, inquam, presbyteros, et diaconos, ita placuit, ut condecet sacros antistites, ac Dei sacerdotes, nec non et levitas, vel qui sacramentis divinis inserviunt, continentes esse in omnibus, quo possint simpliciter, quod a Domino postulant, impetrare, ut quod apostoli docuerunt, et ipsa servavit antiquitas, nos quoque custodiamus.

Of Continence. Aurelius the bishop said: When at the past council the matter on continency and chastity was considered, those three grades, which by a sort of bond are joined to chastity by their consecration, to wit bishops, presbyters, and deacons, so it seemed that it was becoming that the sacred rulers and priests of God as well as the Levites, or those who served at the divine sacraments, should be continent altogether, by which they would be able with singleness of heart to ask what they sought from the Lord: so that what the apostles taught and antiquity kept, that we might also keep.

Canon 4 — De diversis ordinibus ab uxoribus abstinendis.

Faustinus episcopus Ecclesiae Potentinae, provinciae Piceni, legatus Romanae Ecclesiae, dixit: Placet ut episcopus, presbyter, et diaconus, vel qui sacramenta contrectant, pudicitiae custodes, ab uxoribus se abstineant. Ab universis episcopis dictum est: Placet, ut in omnibus pudicitia custodiatur, qui altari inserviunt.

Of the different orders that should abstain from their wives. Faustinus, the bishop of the Potentine Church, in the province of Picenum, a legate of the Roman Church, said: It seems good that a bishop, a presbyter, and a deacon, or whoever perform the sacraments, should be keepers of modesty and should abstain from their wives. By all the bishops it was said: It is right that all who serve the altar should keep pudicity from all women.

Canon 5 — De avaritia.

Aurelius episcopus dixit: Avaritiae cupiditas, quam rerum omnium malarum matrem esse, nemo qui dubitet, proinde inhibenda est, ne quis alienos fines usurpet, aut per praemium terminos Patrum statutos transcendat, nec omnino cuiquam clericorum liceat de qualibet re fenus accipere. Quanquam novellae suggestiones, quae vel obscurae sunt, vel sub genere latent, inspectae a nobis, formam accipient, caeterum de quibus apertissime divina Scriptura sanxit, non est ferenda sententia, sed potius exsequenda. Proinde quod in laicis reprehenditur, id multo magis debet in clericis praedamnari. Universum concilium dixit: Nemo contra Prophetas, nemo contra Evangelia facit sine periculo.

Of Avarice. Aurelius, the bishop, said: The cupidity of avarice (which, let no one doubt, is the mother of all evil things), is to be henceforth prohibited, lest anyone should usurp another's limits, or for gain should pass beyond the limits fixed by the fathers, nor shall it be at all lawful for any of the clergy to receive usury of any kind. And those new edicts (suggestiones) which are obscure and generally ambiguous, after they have been examined by us, will have their value fixed (formam accipiunt); but with regard to those upon which the Divine Scripture hath already most plainly given judgment, it is unnecessary that further sentence should be pronounced, but what is already laid down is to be carried out. And what is reprehensible in laymen is worthy of still more severe censure in the clergy. The whole synod said: No one hath gone contrary to what is said in the Prophets and in the Gospels with impunity.

Canon 6 — Ut chrisma a presbyteris non fiat.

Fortunatus episcopus dixit: In praeteritis conciliis statutum meminimus esse, ut chrisma, vel reconciliatio poenitentium, nec non et puellarum consecratio a presbyteris non fiant: si quis autem emerserit hoc faciens, quid de eo statuendum sit? Aurelius episcopus dixit: Audivit dignatio vestra suggestionem fratris et coepiscopi nostri Fortunati; quid ad haec dicitis? Ab universis episcopis dictum est: Chrismae confectio, et puellarum consecratio, a presbyteris non fiat, vel reconciliare quemquam in publica missa presbytero non licere, hoc omnibus placet.

That the chrism should not be made by presbyters. Fortunatus the bishop, said: In former councils we remember that it was decreed that the chrism or the reconciliation of penitents, as also the consecration of virgins be not done by presbyters: but should anyone be discovered to have done this, what ought we to decree with regard to him? Aurelius the bishop said: Your worthiness has heard the suggestion of our brother and fellow-bishop Fortunatus; What answer will you give? And all the bishops replied: Neither the making of the chrism, nor the consecration of virgins, is to be done by presbyters, nor is it permitted to a presbyter to reconcile anyone in the public mass (in publica missa), this is the pleasure of all of us.

Canon 7 — De his qui in periculo positi reconciliantur.

Aurelius episcopus dixit: Si quisquam in periculo fuerit constitutus, et se reconciliare divinis altaribus petierit, si episcopus absens fuerit, debet utique presbyter consulere episcopum, et sic periclitantem ejus praecepto reconciliare, quam rem debemus salubri consilio roborare. Ab universis episcopis dictum est: Placet quod sanctitas vestra necessario nos instruere dignata est.

Concerning those who are reconciled in peril of death. Aurelius the bishop said: If anyone had fallen into peril of death during the absence of the bishop, and had sought to reconcile himself to the divine altars, the presbyter should consult the bishop, and so reconcile the sick man at his bidding, which thing we should strengthen with healthy counsel. By all the bishops it was said: Whatever your holiness has taught us to be necessary, that is our pleasure.

Canon 8 — De his qui in accusationem majoris natu veniunt; et ut episcopum nulli criminoso liceat accusare.

Numidius episcopus Maxulitanus dixit: Praeterea sunt quamplurimi non bonae conversationis, qui existimant majores natu, vel episcopos, passim vageque in accusationem pulsandos; debent tam facile admitti, necne? Aurelius episcopus dixit: Placet igitur charitati vestrae ut is qui aliquibus sceleribus irretitus est vocem adversus majorem natu non habeat accusandi. Ab universis episcopis dictum est: Si criminosus est, non admittatur, placet.

Of those who make accusation against an elder; and that no criminal is to be suffered to bring a charge against a bishop. Numidius, the bishop of Maxula, said: Moreover, there are very many, not of good life, who think that their elders or bishops should be the butt for accusation; ought such to be easily admitted or no? Aurelius the bishop said: Is it the pleasure of your charity that he who is ensnared by divers wickednesses should have no voice of accusation against these? All the bishops said: If he is criminous, his accusation is not to be received.

Canon 9 — De his qui merito facinorum suorum ab Ecclesiae congregatione pelluntur.

Augustinus episcopus, legatus provinciae Numidiae, dixit: Hoc statuere dignemini, ut si qui forte merito facinorum suorum ab Ecclesia pulsi sunt, et sive ab aliquo episcopo, vel presbytero fuerint in communione suscepti, etiam ipse pari cum eis crimine teneatur obnoxius, refugientes sui episcopi regulare judicium. Ab universis episcopis dictum est: Omnibus placet.

Of those who on account of their deeds are justly cast forth from the congregation of the Church. Augustine the bishop, the legate of the Numidian province, said: Deign to enact that if any perchance have been rightly on account of their crimes cast forth from the Church, and shall have been received into communion by some bishop or presbyter, such shall be considered as guilty of an equal crime with them who flee away from the judgment of their own bishop. And all the bishops said: This is the pleasure of all of us.

Canon 10 — De presbyteris qui a propriis corripiuntur episcopis.

Alypius episcopus, legatus provinciae Numidiae dixit: Nec illud praetermittendum est, ut si quis forte presbyter ab episcopo suo correptus, tumore, vel superbia inflatus putaverit separatim sacrificia Deo offerenda, vel aliud erigendum altare, contra ecclesiasticam fidem, vel disciplinam, crediderit, non exeat impunitus. Valentinus primae sedis provinciae Numidiae dixit: Necessario disciplinae ecclesiasticae et fidei congrua sunt, quae frater noster Alypius prosecutus est; proinde quid videatur vestrae dilectioni, edicite.

Of presbyters who are corrected by their own bishops. Alypius the bishop, a legate of the province of Numidia, said: Nor should this be passed over; if by chance any presbyter when corrected by his bishop, inflamed by self-conceit or pride, has thought fit to offer sacrifices to God separately [from the authority of the bishop] or has believed it right to erect another altar, contrary to ecclesiastical faith and discipline, such should not get off with impunity. Valentine, of the primatial see of the province of Numidia, said: The propositions made by our brother Alypius are of necessity congruous to ecclesiastical discipline and faith; therefore enact what seems good to your belovedness.

Canon 11 — Si quis presbyter contra episcopum suum inflatus schisma fecerit, anathema sit.

Ab universis episcopis dictum est: Si quis presbyter a praeposito suo correptus fuerit, debet utique apud vicinos episcopos conqueri, ut ab ipsis ejus causa possit audiri, ac per ipsos suo episcopo reconciliari: quod nisi fecerit, sed superbia (quod absit) inflatus secernendum se ab episcopi sui communione duxerit, ac separatim, cum aliquibus schisma faciens, sacrificium Deo obtulerit, anathema habeatur, et locum amittat; ac si querimoniam justam adversus episcopum non habuerit, inquirendum erit.

If any presbyter, inflated against his bishop, makes a schism, let him be anathema. All the bishops said: If any presbyter shall have been corrected by his superior, he should ask the neighbouring bishops that his cause be heard by them and that through them he may be reconciled to his bishop: but if he shall not have done this, but, puffed up with pride, (which may God forbid!) he shall have thought it proper to separate himself from the communion of his bishop, and separately shall have offered the sacrifice to God, and made a schism with certain accomplices, let him be anathema, and let him lose his place; and if the complaint which he brought against his bishop shall [not] have been found to be well founded, an enquiry should be instituted.

Canon 12 — Si quis episcopus absque tempore synodi in crimine detentus fuerit, a 12 episcopis audiatur.

Felix episcopus dixit: Suggero, secundum statuta veterum conciliorum, ut si quis episcopus (quod non optamus) in reatum aliquem incurrerit, et fuerit ei nimia necessitas non posse plurimos congregare, ne in crimine remaneat, a 12 episcopis audiatur, et presbyter a sex episcopis cum proprio suo episcopo audiatur, et diaconus a tribus.

If any bishop out of Synod time shall have fallen under accusation, let his cause be heard by 12 bishops. Felix the bishop, said: I suggest, according to the statutes of the ancient councils, that if any bishop (which may God forbid!) shall have fallen under any accusation, and there shall have been too great necessity to wait for the summoning of a majority of the bishops, that he may not rest under accusation, let his cause be heard by 12 bishops; and let a presbyter be heard by six bishops with his own bishop, and a deacon shall be heard by three.

Canon 13 — Ut non liceat episcopum nisi a plurimis ordinari; sed si necessitas fuerit, vel a tribus ordinetur episcopis.

Aurelius episcopus dixit: Quid ad haec dicit sanctitas vestra? Ab universis episcopis dictum est: A nobis veterum statuta debere servari, sicuti et inconsulto primate cujuslibet provinciae, tam facile non praesumant multi congregati episcopi episcopum ordinare: nisi necessitas fuerit, tres episcopi, in quocunque loco sint, ejus praecepto ordinare debebunt episcopum; et si quis contra suam professionem, vel subscriptionem venerit in aliquo, ipse se honore privabit.

That a bishop should not be ordained except by many bishops, but if there should be necessity he may be ordained by three. Bishop Aurelius said: What says your holiness on this matter? By all the bishops it was answered: The decrees of the ancients must be observed by us, to wit, that without the consent of the Primate of any province even many bishops assembled together should not lightly presume to ordain a bishop. But should there be a necessity, at his bidding, three bishops should ordain him in any place they happen to be, and if anyone contrary to his profession and subscription shall come into any place he shall thereby deprive himself of his honour.

Canon 14 — Ut de Tripoli unus episcopus in legationem veniat, et ut presbyter ibidem a quinque episcopis audiatur.

Item placuit de Tripoli, propter inopiam provinciae unus episcopus in legationem veniat, et ut ibi presbyter a quinque audiatur episcopis, et diaconus a tribus, ut superius memoratum est, proprio episcopo residente.

That one of the bishops of Tripoli should come as legate, and that a presbyter might be heard there by five bishops. It also seemed good that one bishop from Tripoli, on account of the poverty of the province, should come as a legation, and that there a presbyter might be heard by five bishops, and a deacon by three, as has been noted above, his own bishop presiding.

Canon 15 — De diversis ordinibus Ecclesiae servientibus: ut si quis causam criminis incurrerit, et abjecerit judicium ecclesiasticum, debeat periclitari; et ut filii sacerdotum spectacula saecularia non adeant.

Item placuit ut quisquis episcoporum, presbyterorum, et diaconorum, seu clericorum, cum in Ecclesia ei fuerit crimen institutum, vel civilis causa fuerit commota, si, relicto ecclesiastico judicio, publicis judiciis purgari voluerit, etiamsi pro ipso fuerit prolata sententia, locum suum amittat, et hoc in criminali; in civili vero perdat quod evicit, si locum suum obtinere maluerit. Hoc etiam placuit, ut a quibuscunque judicibus ecclesiasticis ad alios judices ecclesiasticos, ubi est major auctoritas, fuerit provocatum, non eis obsit quorum fuerit soluta sententia, si convinci non potuerint, vel inimico animo judicasse, vel aliqua cupiditate aut gratia depravati. Sane si ex consensu partium electi fuerint judices, etiam a pauciori numero, quam constitutum est, non liceat provocari. Et ut filii sacerdotum spectacula saecularia non exhibeant, sed nec spectent, licet hoc semper Christianis omnibus indictum sit, et ubi blasphemiae sunt, non accedant.

Of the divers orders who serve the Church, that if any one fall into a criminal business and refused to be tried by the ecclesiastical court, he ought to be in danger therefor; and that the sons of bishops (sacerdotum) are not to attend worldly shows. Moreover it seemed good that if any bishop, presbyter, or deacon, who had a criminal charge brought against him or who had a civil cause, refused to be tried by the ecclesiastical tribunal, but wished to be judged by the secular courts, even if he won his suit, nevertheless he should lose his office. This is the law in a criminal suit; but in a civil suit he shall lose that for the recovery of which he instituted the proceedings, if he wishes to retain his office. This also seemed good, that if from some ecclesiastical judges an appeal was taken to other ecclesiastical judges who had a superior jurisdiction, this should in no way injure the reputation of those from whom the appeal was taken, unless it could be shown that they had given sentence moved by hatred or some other mental bias, or that they had been in some way corrupted. But if by the consent of both parties judges had been chosen, even if they were fewer in number than is specified, no appeal can be taken. And [it seemed good] that the sons of bishops should not take part in nor witness secular spectacles. For this has always been forbidden to all Christians, so let them abstain from them, that they may not go where cursing and blasphemy are to be found.

Canon 16 — Ut nullus episcopus, presbyter, et diaconus conductor existat; et ut lectores uxores accipiant; et clerici abstineant ab usuris; et quo tempore vel ipsi, vel virgines consecrentur.

Item placuit ut episcopi, presbyteri et diaconi, non sint conductores, aut procuratores, neque ullo turpi negotio, et inhonesto victum quaerant, quia respicere debent scriptum esse: « Nullus militans Deo implicat se negotiis saecularibus. » Item placuit ut lectores, cum ad annos pubertatis pervenerint, cogantur aut uxores ducere, aut continentiam profiteri. Item placuit ut clericus, si commodaverit pecuniam, pecuniam accipiat; si speciem, eamdem speciem, quantam dederit, accipiat; et ut ante viginti quinque annos aetatis nec diaconi ordinentur, nec virgines consecrentur; et ut lectores populum non salutent.

That no bishop, presbyter or deacon should be a "conductor;" and that Readers should take wives; and that the clergy should abstain from usury; and at what age they or virgins should be consecrated. Likewise it seemed good that bishops, presbyters, and deacons should not be "conductors" or "procurators;" nor seek their food by any base and vile business, for they should remember how it is written, "No man fighting for God cumbereth himself with worldly affairs." Also it seemed good that Readers when they come to years of puberty, should be compelled either to take wives or else to profess continence. Likewise it seemed good that if a clergyman had lent money he should get it back again, but if kind (speciem) he should receive back the same kind as he gave. And that younger than twenty-five years deacons should not be ordained, nor virgins consecrated. And that readers should not salute the people.

Canon 17 — Ut unaquaeque provincia, propter longinquitatem, primatem habeat proprium.

Placuit ut Mauritania Sitifensis, ut postulavit, primatem provinciae Numidiae, ex cujus coetu separatur, ut suum habeat primatem, quem, consentientibus omnibus primatibus provinciarum Africanarum, vel omnibus episcopis, propter longinquitatem habere permissa est.

That any province on account of its distance, may have its own Primate. It seemed good that Mauretania Sitiphensis, as it asked, should have a Primate of its own, with the consent of the Primate of Numidia from whose synod it had been separated. And with the consent of all the primates of the African Provinces and of all the bishops permission was given, by reason of the great distance between them.

Canon 18 — Si quis clericus ordinatur, moneri debet constituta servare; et ut corporibus defunctorum eucharistia non detur, nec baptisma; et ut per singulos annos per omnes provincias ad concilium metropolitani conveniatur.

Item placuit ut ordinatis episcopis vel clericis, prius ab ordinatoribus suis placita conciliorum auribus eorum inculcentur, ne se aliquid contra statuta concilii fecisse poeniteant. Item placuit ut corporibus defunctorum eucharistia non detur; scriptum est enim: « Accipite, et edite, » cadavera autem nec accipere possunt, nec edere; et ne jam mortuos homines baptizari faciat presbyterorum ignavia: pro qua re confirmandum est in hac sancta synodo ut, secundum Nicaena statuta, propter causas ecclesiasticas, quae ad perniciem plebium saepe veterascunt, singulis quibusque annis concilium convocetur, ad quod omnes provinciae, quae primas sedes habent, de conciliis suis binos, aut quantos delegerint, episcopos legatos mittant, ut congregato conventu plena possit esse auctoritas.

If any cleric is ordained he ought to be admonished to observe the constitutions. And that neither the Eucharist nor Baptism should be given to the bodies of the dead. And that every year in every province the Metropolitans come together in synod. (Gk. Canon xix.) It seemed good that before bishops, or clerics were ordained, the provisions of the canons should be brought to their notice, lest, they might afterwards repent of having through ignorance acted contrary to law. (Gk. Canon xx.) It also seemed good that the Eucharist should not be given to the bodies of the dead. For it is written: "Take, Eat," but the bodies of the dead can neither "take" nor "eat." Nor let the ignorance of the presbyters baptize those who are dead. (Gk. Canon xxi.) And therefore in this holy synod should be confirmed in accordance with the Nicene decrees, on account of Ecclesiastical causes, which often are delayed to the injury of the people, that every year there should be a synod, to which all, who are primates of the provinces, should send bishops as legates, from their own synods, two or as many as they choose; so that when the synod meets it may have full power to act.

Note Eucharistic Communion: Printed "can. 22" (on gifts to non-Catholics); probably can. 18, against giving the Eucharist to the dead.

Canon 19 — Ut si quis episcopus accusatur, ad primatem ipsius provinciae causa deferatur.

Aurelius episcopus dixit: Quisquis episcoporum accusatur, ad primates provinciae ipsius causam deferat accusator; nec a communione suspendatur, cui crimen intenditur, nisi ad causam suam dicendam electorum judicum, die statuta, litteris evocatus, minime occurrerit, hoc est infra spatium mensis, ex ea die, qua eum litteras accepisse constiterit: quod si aliquas veras necessitatis causas probaverit, quibus eum occurrere non potuisse manifestum sit, causae dicendae intra alterum mensem integram habeat facultatem; verum tam diu post mensem secundum non communicet, donec purgetur. Si autem ad concilium universale anniversarium occurrere noluerit, ut vel ibi causa ejus terminetur, ipse in se damnationis sententiam dixisse judicetur, tempore sane quo non communicati nec in sua Ecclesia, vel parochia communicet. Accusator autem ejus, si nunquam diebus causae dicendae defuerit, a communione non removeatur; si vero aliquando defuerit, subtrahens se, restituto in communione episcopo, ipse removeatur a communione accusator: ita tamen, ut nec ipsi adimatur facultas causae peragendae, si se ad diem occurrere non voluisse sed non potuisse probaverit. Illud vero, ut cum agere coeperit in episcoporum judicio, si fuerit accusatoris persona culpabilis, ad arguendum non admittatur, nisi proprias causas, non tamen ecclesiasticas, asserere voluerit.

That if any bishop is accused the cause should be brought before the primate of his own province. Aurelius, the bishop, said: Whatever bishop is accused the accuser shall bring the case before the primates of the province to which the accused belongs, and he shall not be suspended from communion by reason of the crime laid to his charge unless he fails to put in an appearance on the appointed day for arguing his cause before the chosen judges, having been duly summoned by the letters; that is, within the space of one month from the day in which he is found to have received the letters. But should he be able to prove any true necessity which manifestly rendered it impossible for him to appear, he shall have the opportunity of arguing his case within another full month; but after the second month he shall not communicate until he is acquitted. But if he is not willing to come to the annual general council, so that his cause may there be terminated, he himself shall be judged to have pronounced the sentence of his own condemnation at the time in which he does not communicate, nor shall he communicate either in his own church or diocese. But his accuser, if he has not missed any of the days for pleading the cause, shall not be shut out from communion; but if he has missed some of them, withdrawing himself, then the bishop shall be restored to communion and the accuser shall be removed from communion; so, nevertheless, that the possibility of going on with the case be not taken from him, if he shall prove that his absence was caused by lack of power and not by lack of will. And this is enacted, that if the accuser turn out to be himself a criminal when the case against the bishop has come to argument, he shall not be allowed to testify unless he asserts that the causes are personal and not ecclesiastical.

Canon 20 — De presbyteris, vel clericis accusatis.

Si autem presbyteri, vel diaconi fuerint accusati, adjuncto sibi ex vicinis locis cum proprio episcopo legitimo numero collegarum quos ab eodem accusati petierint: id est una secum in presbyteri nomine sex, in diaconi tres ipsorum causam discutiant, eadem dierum, et dilationum, et a communione remotionum, et discussion personarum, inter accusatores et eos qui accusantur, forma servata. Reliquorum autem clericorum causas, etiam solus episcopus loci agnoscat, et finiat.

Of accused presbyters or clerks. But if presbyters or deacons shall have been accused, there shall be joined together from the neighbouring places with the bishop of the diocese, the legitimate number of colleagues, whom the accused shall seek from the same; that is together with himself six in the case against a presbyter, in that against a deacon three. They shall discuss the causes, and the same form shall be kept with regard to days and postponements and removals from communion, and in the discussion of persons between the accusers and the accused. But the causes of the rest of the clergy, the bishop of the place shall take cognizance of and determine alone.

Canon 21 — Ut filii clericorum in matrimonio non jungantur haereticis.

Iterum placuit ut filii clericorum gentilibus, vel haereticis matrimonio non jungantur.

That the sons of clergymen are not to be joined in marriage with heretics. Likewise it seemed good that the sons of clergymen should not be joined in matrimony with gentiles and heretics.

Canon 22 — Ut episcopi vel clerici in eos qui non sunt catholici nihil conferant.

Et ut in eos qui catholici Christiani non sunt, etiamsi consanguinei fuerint, per donationes rerum suarum, episcopi vel clerici nihil conferant.

That bishops or other clergymen shall give nothing to those who are not Catholics. And that to those who are not Catholic Christians, even if they be blood relations, neither bishops nor clergymen shall give anything at all by way of donation of their possessions.

Canon 23 — Ut episcopi trans mare non proficiscantur.

Item ut episcopi trans mare non proficiscantur, nisi consulto primae sedis episcopo suae cujusque provinciae, ut ab eo praecipue possint sumere formatam vel commendationem.

That bishops shall not go across seas. Item, That bishops shall not go beyond seas without consulting the bishop of the primatial see of his own province: so that from him they may be able to receive a formed or commendatory letter.

Canon 24 — Ut praeter Scripturas canonicas nihil in Ecclesia legatur.

Item ut praeter Scripturas canonicas nihil in Ecclesia legatur sub nomine divinarum Scripturarum. Sunt autem canonicae Scripturae, id est Genesis, Exodus, Leviticus, Numeri, Deuteronomium, Jesu Nave, Judicum, Ruth, Regum libri 4, Paralipomenon libri 2, Job, Psalterium, Salomonis libri 5, libri 12 Prophetarum, Isaias, Jeremias, Ezechiel, Daniel, Thobias, Judith, Esther, Esdrae libri 2, Machabaeorum libri 2; Novi Testamenti: Evangeliorum libri 4, Actuum apostolorum liber unus, Epistolae Pauli 14, Petri apostoli 2, Joannis apostoli 3, Jacobi apostoli una, Judae apostoli una, Apocalypsis Joannis liber unus. Hoc etiam fratri et consacerdoti nostro Bonifacio, vel aliis earum partium episcopis pro confirmando isto canone innotescat, quia a Patribus ista accepimus in Ecclesia legenda.

That nothing be read in church besides the Canonical Scripture. Item, that besides the Canonical Scriptures nothing be read in church under the name of divine Scripture. But the Canonical Scriptures are as follows: Genesis. Exodus. Leviticus. Numbers. Deuteronomy. Joshua the Son of Nun. The Judges. Ruth. The Kings, iv. books. The Chronicles, ij. books. Job. The Psalter. The Five books of Solomon. The Twelve Books of the Prophets. Isaiah. Jeremiah. Ezechiel. Daniel. Tobit. Judith. Esther. Ezra, ij. books. Macchabees, ij. books. The New Testament. The Gospels, iv. books. The Acts of the Apostles, j. book. The Epistles of Paul, xiv. The Epistles of Peter, the Apostle, ij. The Epistles of John the Apostle, iij. The Epistles of James the Apostle, j. The Epistle of Jude the Apostle, j. The Revelation of John, j. book. Let this be sent to our brother and fellow bishop, Boniface, and to the other bishops of those parts, that they may confirm this canon, for these are the things which we have received from our fathers to be read in church.

Canon 25 — De episcopis, vel sequentibus ordinibus, qui sacrosancta mysteria contrectant, placuit ab uxoribus contineri.

Aurelius episcopus dixit: Addimus, fratres charissimi, praeterea, cum de quorumdam clericorum, quamvis lectorum, erga uxores proprias incontinentia referretur, placuit, quod et in diversis conciliis firmatum est, ut subdiaconi, qui sacra mysteria contrectant, et diaconi, presbyteri, sed et episcopi, secundum propria statuta, etiam ab uxoribus se contineant, ut tanquam non habentes videantur esse: quod nisi fecerint, ab ecclesiastico removeantur officio. Caeteros autem clericos ad hoc non cogi, nisi maturiori aetate. Ab universo concilio dictum est: Quae vestra sanctitas est juste moderata et sancta, et Deo placita sunt, confirmamus.

Concerning bishops and the lower orders who wait upon the most holy mysteries. It has seemed good that these abstain from their wives. Aurelius, the bishop, said: We add, most dear brethren, moreover, since we have heard of the incontinency of certain clerics, even of readers, towards their wives, it seemed good that what had been enacted in divers councils should be confirmed, to wit, that subdeacons who wait upon the holy mysteries, and deacons, and presbyters, as well as bishops according to former statutes, should contain from their wives, so that they should be as though they had them not and unless they so act, let them be removed from office. But the rest of the clergy are not to be compelled to this, unless they be of mature age. And by the whole council it was said: What your holiness has said is just, holy, and pleasing to God, and we confirm it.

Canon 26 — Ut res Ecclesiae nemo distrahat.

Item placuit ut rem Ecclesiae nemo vendat: quod si redditus non habet, et aliqua nimia necessitas cogit, hanc insinuandam esse primati provinciae ipsius, ut cum statuto numero episcoporum utrum faciendum sit arbitretur. Quod si tanta urget necessitas Ecclesiae, ut non possit ante consulere, saltem vicinos testes convocet episcopos, curans ad concilium omnes referre suae Ecclesiae necessitates: quod si non fecerit, reus Deo, et concilio venditor, honore amisso, teneatur.

That no one should take from the possessions of the Church. Likewise it seemed good that no one should sell anything belonging to the Church: that if there was no revenue, and other great necessity urged thereto, this might be brought before the Metropolitan of the province that he might deliberate with the appointed number of bishops whether this should be done: that if such urgent necessity lay upon any church that it could not take counsel beforehand, at least let it call together the neighbouring bishops as witnesses, taking care to refer all the necessities of his church to the council: and that if he shall not do this, he shall be held as responsible toward God, and as a seller in the eye of the council, and he shall have lost thereby his honour.

Canon 27 — Presbyteri et diaconi in graviore culpa convicti manus impositionem, tanquam laici, nequaquam suscipiant.

Item confirmatum est ut si quando presbyteri vel diaconi in aliqua graviori culpa convicti fuerint, qua eos a ministerio necesse sit removeri, non eis manus, tanquam poenitentibus, vel tanquam fidelibus laicis, imponatur; neque permittendum, ut rebaptizati ad clericatus gradum promoveantur.

Presbyters and deacons convicted of the graver crimes shall not receive laying on of hands, like laymen. It also was confirmed that if presbyters or deacons were convicted of any of the greater crimes on account of which it was necessary that they should be removed from the ministry, that hands should not be laid upon them as upon penitents, or as upon faithful layman, nor should it be permitted that they be baptized over again and then advanced to the clerical grade.

Canon 28 — Presbyteri diaconi, vel clerici, qui causa sua ad transmarina putaverint appellandum, in communionem minime suscipiantur.

Item placuit ut presbyteri, diaconi, vel caeteri inferiores clerici, in causis quas habuerint, si de judiciis episcoporum suorum questi fuerint, vicini episcopi eos cum consensu sui episcopi audiant, et inter eos definiant adhibiti ab eis episcopi: quod si et ab eis provocandum putaverint, non provocent ad transmarina judicia, sed ad primates suarum provinciarum, sicut et de episcopis saepe constitutum est. Ad transmarina autem qui putaverit appellandum, a nullo intra Africam ad communionem suscipiatur.

Presbyters, deacons, or clerics, who shall think good to carry appeals in their causes across the water shall not at all be admitted to communion. It also seemed good that presbyters, deacons, and others of the inferior clergy in the causes which they had, if they were dissatisfied with the judgments of their bishops, let the neighbouring bishops with the consent of their own bishop hear them, and let the bishops who have been called in judge between them: but if they think they have cause of appeal from these, they shall not betake themselves to judgments from beyond seas, but to the primates of their own provinces, or else to an universal council, as has also been decreed concerning bishops. But whoso shall think good to carry an appeal across the water shall be received to communion by no one within the boundaries of Africa.

Canon 29 — Si quis excommunicatus ante audientiam communicare praesumpserit, ipse in se damnationem protulit.

Item placuit universo concilio ut qui excommunicatus fuerit pro suo neglectu, sive episcopus, sive quilibet clericus, et tempore excommunicationis suae, ante audientiam, communionem praesumpserit, ipse in se damnationis judicetur protulisse sententiam.

If anyone who is excommunicated shall receive communion before his cause is heard he brings damnation on himself. Likewise it pleased the whole Council that he who shall have been excommunicated for any neglect, whether he be bishop, or any other cleric, and shall have presumed while still under sentence, and his cause not yet heard, to receive communion, he shall be considered by so doing to have given sentence against himself.

Canon 30 — De accusato, vel accusatore.

Item placuit ut accusatus vel accusator in eo loco unde est ille qui accusatur, si metuit aliquam vim temerariae multitudinis, locum sibi eligat proximum, quo non sit difficile testes perducere, ubi causa finiatur.

Concerning the accused or accuser. Likewise it seemed good that the accused, or the accusor, if (living in the same place as the accused) he fears some evil may be done him by the tumultuous multitude, may choose for himself a place near by, where the cause may be determined, and where there will be no difficulty in producing the witnesses.

Canon 31 — Si qui clerici ab episcopis suis promoti contempserint, nec illic maneant unde recedere noluerunt.

Item placuit ut quicunque clerici, vel diaconi pro necessitatibus Ecclesiarum non obtemperaverint episcopis suis, volentibus eos ad honorem ampliorem in sua Ecclesia promovere, nec illic ministrent in gradu suo unde recedere noluerunt.

If certain clerics advanced by their own bishops are supercilious, let them not remain whence they are unwilling to come forth. It also seemed good that whoever of the clergy or of the deacons would not help the bishop in the necessities of the churches, when he wished to lift them to a higher position in his diocese, should no longer be allowed to exercise the functions of that grade from which they were not willing to be removed.

Canon 32 — Si quis clericorum pauper promotus in ordine, postea habuerit aliquid, Ecclesiae potestati subjaceat.

Item placuit ut episcopi, presbyteri, diaconi, vel quicunque clerici, qui nihil habentes ordinantur, et tempore episcopatus vel clericatus sui agros, vel quaecunque praedia, nomine suo comparant, tanquam rerum dominicarum invasionis crimine teneantur, nisi admoniti in Ecclesiam eadem ipsa contulerint. Si autem ipsis proprie aliquid liberalitate alicujus vel successione cognationis obvenerit, faciant inde quod eorum proposito congruit: quod si a suo proposito retrorsum exorbitaverint, honore ecclesiastico indigni, tanquam reprobi, judicentur.

If any poor cleric, no matter what his rank may be, shall acquire any property, it shall be subject to the power of the bishop. It also seemed good that bishops, presbyters, deacons and any other of the clergy, who when they were ordained had no possessions, and in the time of their episcopate or after they became clerics, shall purchase in their own names lands or any other property, shall be held guilty of the crime of intrenching upon the Lord's goods, unless, when they are admonished to do so, they place the same at the disposal of the Church. But should anything come to them personally by the liberality of anyone, or by succession from some relative, let them do what they will with it; if, however, they demand it back again, contrary to what they proposed, they shall be judged unworthy of ecclesiastical honour as back-sliders.

Canon 33 — Ut presbyteri rem Ecclesiae in qua sunt constituti non vendant, et nulli episcopo liceat rem tituli matricis Ecclesiae usurpare.

Item placuit ut presbyteri non vendant rem Ecclesiae ubi sunt constituti, nescientibus episcopis suis, quomodo et episcopis non licet vendere praedia Ecclesiae, ignorante concilio, vel presbyteris suis. Non habente ergo necessitatem, nec episcopo liceat matricis Ecclesiae, nec presbytero rem tituli sui usurpare. Recitata sunt etiam in ista synodo diversa concilia universae provinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.

That presbyters should not sell the goods of the Church in which they are constituted; and that no bishop can rightly use anything the title to which vests in the ecclesiastical maternal centre (matrikos). It also seemed good that presbyters should not sell the ecclesiastical property where they are settled without their bishop's knowledge; and it is not lawful for bishops to sell the goods of the Church without the council or their presbyters being aware of it. Nor should the bishop without necessity usurp the property of the maternal (matricis) Church [nor should a presbyter usurp the property of his own cure (tituli)].

Canon 34 — Quod nihil de Hipponensi concilio sit emendandum.

Epigonius episcopus dixit: In hoc breviario, quod decerptum est de concilio Hipponensi, nihil arbitramur esse emendandum, vel assuendum, nisi ut dies sanctae Paschae tempore concilii innotescat.

That nothing of those things enacted in the Synod of Hippo is to be corrected. Bishop Epigonius said: In this summary (Breviarium) which was adopted at the Synod of Hippo, we think nothing should be amended, nor anything added thereto except that the day on which the holy Feast of Easter falls should be announced in Synod.

Canon 35 — Ut episcopi, vel clerici, non facile filios suos emancipent.

Ut episcopi, vel clerici, filios suos a sua potestate per emancipationem exire non sinant, nisi de moribus eorum fuerint, et de aetate securi, ut possint ad eos jam propria pertinere peccata.

That bishops or clergymen should not easily set free their sons. That bishops or clerics should not easily let their children pass out of their power; unless they were secure of their morals and age, that their own sins may pertain to them.

Canon 36 — Ut episcopi, vel clerici, non ordinentur, nisi omnes suos fecerint Christianos.

Ut episcopi, et presbyteri, et diaconi non ordinentur, priusquam omnes, qui sunt in domo eorum, Christianos catholicos fecerint.

That bishops or clergymen are not to be ordained unless they have made all their family Christians. None shall be ordained bishop, presbyters, or deacons before all the inmates of their houses shall have become Catholic Christians.

Canon 37 — Quod praeter panem, et merum mixtum aqua, nihil in sacramentis offerri debeat.

Ut in sacramentis corporis et sanguinis Domini nihil amplius offeratur, quam quod ipse Dominus tradidit, hoc est panis, et vinum aqua mixtum: primitiae vero, seu mel, et lac, quod uno die solemnissimo in infantum mysterio solet offerri, quamvis in altari offerantur, suam tamen habeant propriam benedictionem, ut a sacramento dominico corporis et sanguinis distinguantur, nec amplius in primitiis offeratur quam de uvis et frumentis.

It is not lawful to offer anything in the Holy Mysteries except bread and wine mixed with water. In the sacraments of the body and blood of the Lord nothing else shall be offered than that which the Lord himself ordained, that is to say, bread and wine mixed with water. But let the first-fruits, whether honey or milk, be offered on that one most solemn day, as is wont, in the mystery of the infants. For although they are offered on the altar, let them have nevertheless their own benediction, that they may be distinguished from the sacraments of the Lord's body and blood; neither let there be offered as first-fruits anything other than grapes and corns.

Canon 38 — Ut clerici, vel continentes, ad virgines, vel viduas, non accedant.

Clerici, vel continentes, ad viduas, vel virgines, nisi ex jussu vel permissu episcoporum aut presbyterorum non accedant: et hoc non soli faciant, sed cum conclericis, vel cum his cum quibus episcopus aut presbyter jusserit, nec ipsi episcopi et presbyteri soli habeant accessum ad hujusmodi feminas, sed ubi aut clerici praesentes sunt, aut graves aliqui Christiani.

That clerics or those who are continent shall not visit virgins or widows. Neither clerics nor those who profess continence should enter the houses of widows or virgins without the bidding or consent of the bishops or presbyters: and then let them not go alone, but with some other of the clergy, or with those assigned by the bishop or presbyter for this purpose; not even bishops and presbyters shall go alone to women of this sort, except some of the clergy are present or some other grave Christian men.

Canon 39 — Ut princeps sacerdotum non appelletur episcopus.

Ut primae sedis episcopus non appelletur princeps sacerdotum, aut summus sacerdos, aut aliquid hujusmodi, sed tantum primae sedis episcopus.

That a bishop should not be called the chief of the priests. That the bishop of the first see shall not be called Prince of the Priests or High Priest (Summus Sacerdos) or any other name of this kind, but only Bishop of the First See.

Canon 40 — Ut clerici tabernas, nisi in peregrinis, non ingrediantur.

Ut clerici, edendi vel bibendi causa, tabernas non ingrediantur, nisi peregrinationis necessitate compulsi.

Concerning the non-frequenting of taverns by the clergy, except when travelling. That the clergy are not to enter taverns for eating or drinking, nor unless compelled to do so by the necessity of their journey.

Canon 41 — Ut a jejunis Deo sacrificia celebrentur.

Ut sacramenta altaris non nisi a jejunis hominibus celebrentur, excepto uno die anniversario, quo coena Domini celebratur; nam si aliquorum pomeridiano tempore defunctorum, sive episcoporum, sive caeterorum commendatio facienda est, solis orationibus fiat, si illi qui faciunt jam pransi inveniuntur.

That by men who are fasting sacrifices are to be offered to God. That the Sacraments of the Altar are not to be celebrated except by those who are fasting, except on the one anniversary of the celebration of the Lord's Supper; for if the commemoration of some of the dead, whether bishops or others, is to be made in the afternoon, let it be only with prayers, if those who officiate have already breakfasted.

Canon 42 — Ut in ecclesiis convivia minime celebrentur.

Ut nulli episcopi, vel clerici in ecclesia conveniantur, nisi forte transeuntes hospitiorum necessitate illic reficiant; populi etiam ab hujusmodi conviviis, quantum fieri potest, prohibeantur.

Concerning the not having feasts under any circumstances in churches. That no bishops or clerics are to hold feasts in churches, unless perchance they are forced thereto by the necessity of hospitality as they pass by. The people, too, as far as possible, are to be prohibited from attending such feasts.

Canon 43 — De poenitentibus.

Ut poenitentibus, secundum differentiam peccatorum, episcopi arbitrio poenitentiae tempora decernantur, et ut presbyter inconsulto episcopo non reconciliet poenitentem, nisi absentiae episcopi necessitate cogente. Cujuscunque autem poenitentis publicum et vulgatissimum crimen est, quod universam Ecclesiam commoverit, ante absidem manus ei imponatur.

Concerning penitents. That to penitents the times of their penance shall be assigned by the will of the bishop according to the difference of their sins; and that a presbyter shall not reconcile a penitent without consulting the bishop, unless the absence of the bishop urges him necessarily thereto. But when of any penitent the offence has been public and commonly known, so as to have scandalized the whole Church, he shall receive imposition of the hand before the altar (Lat. "before the apse").

Canon 44 — De virginibus.

Ut virgines sacrae, cum parentibus, a quibus custodiebantur, privatae fuerint, episcopi vel presbyteri, ubi episcopus absens est, providentia, gravioribus feminis commendentur, aut simul habitantes invicem se custodiant, ne passim vagando Ecclesiae laedant existimationem.

Concerning Virgins. That holy virgins when they are separated from their parents by whom they have been wont to be guarded, are to be commended by the care of the bishop, or presbyter where the bishop is absent, to women of graver age, so that living with them they may take care of them, lest they hurt the reputation of the Church by wandering about.

Canon 45 — De aegrotantibus qui pro se respondere non possunt.

Ut aegrotantes qui pro se respondere non possunt, cum voluntatis eorum testimonium sui periculo proprio dixerint, baptizentur. Ut scenicis, atque histrionibus, caeterisque hujusmodi personis, vel apostaticis conversis vel reversis ad Deum, gratia vel reconciliatio non negetur.

Concerning those who are sick and cannot answer for themselves. That the sick are to be baptized who cannot answer for themselves if their [servants] shall have spoken at their own proper peril a testimony of the good will [of the sick man]. (Greek Canon xlix.) Concerning players who are doing penance and are converted to the Lord. That to players and actors and other persons of that kind, as also to apostates when they are converted and return to God, grace or reconciliation is not to be denied.

Canon 46 — De passionibus martyrum.

Liceat etiam legi passiones martyrum, cum anniversarii dies eorum celebrantur.

Concerning the passions of the martyrs. The passions of the Martyrs may be read when their anniversary days are celebrated.

Canon 47 — De parvulis qui apud Donatistas baptizati sunt.

De Donatistis placuit ut consulamus fratres et consacerdotes nostros Siricium et Simplicianum de solis infantibus qui baptizantur penes eosdem, ne quod suo non fecerunt judicio, cum ad Ecclesiam Dei salubri proposito fuerint conversi, parentum illos error impediat ne promoveantur sacri altaris ministri. Quibus insertis, Honoratus et Urbanus episcopi, legati provinciae Mauritaniae Sitifensis, dixerunt: Jam dudum, cum apud sanctitatem vestram allegaremus scripta, dilati sumus ea contemplatione, quousque fratres nostri advenire possent de Numidia legati; sed quia non parvi dies sunt, quibus exspectati minime venerunt, ultra praetermittere, quae nobis mandata sunt a nostris coepiscopis non oportet; atque ideo, fratres, suggestionem nostram libenter admittite. De fide enim Nicaeni tractatus audivimus; verum est de sacrificiis inhibendis post prandium, ut a jejunis, sicut dignum est, offerantur, et tunc, et nunc firmatum est.

Concerning [the Donatists and ] the children baptized by the Donatists. Concerning the Donatists it seemed good that we should hold counsel with our brethren and fellow priests Siricius and Simplician concerning those infants alone who are baptized by Donatists: lest what they did not do of their own will, when they should be converted to the Church of God with a salutary determination, the error of their parents might prevent their promotion to the ministry of the holy altar. But when these things had been begun, Honoratus and Urbanus, bishops of Mauritania Sitifensis, said: When some time ago we were sent to your holiness, we laid aside what things had been written on this account, that we might wait for the arrival of our brethren the legates from Numidia. But because not a few days have passed in which they have been looked for and as yet they are not arrived, it is not fitting that we should delay any longer the commands we received from our brother-bishops; and therefore, brethren, receive our story with alacrity of mind. We have heard concerning the faith of the Nicene tractate: True it is that sacrifices are to be forbidden after breakfast, so that they may be offered as is right by those who are fasting, and this has been confirmed then and now.

Canon 48 — De rebaptizationibus et reordinationibus, vel translationibus episcoporum.

Illud autem suggerimus mandatum nobis, quod etiam in Capuensi plenaria synodo videtur statutum, ut non liceat fieri rebaptizationes, reordinationes, vel translationes episcoporum. Nam Cresconius Villa-Rhegensis episcopus, plebe sua derelicta, Tubuniensem invasit Ecclesiam, et usque hodie commonitus, secundum quod statutum fuerat, relinquere eamdem, quam invaserat, plebem, contempsit. Adversus istum quae pronuntiata fuerant confirmata quidem audivimus; sed petimus, secundum quod nobis mandatum est, ut dignemini dare fiduciam quod, jam necessitate ipsa cogente, liberum nobis sit rectorem provinciae, secundum statuta gloriosissimorum principum, adversus illum adire, ut qui miti admonitione sanctitatis vestrae acquiescere noluit, et emendare illicitum, auctoritate judiciaria protinus excludatur. Aurelius episcopus dixit: Servata forma disciplinae, non aestimabitur appetitus, si a vestra charitate modeste conventus recedere detractaverit, cum fuerit, suo contemptu, et contumacia, faciente etiam auctoritate judiciaria, conventus. Honoratus et Urbanus episcopi dixerunt: Hoc ergo omnibus placet? Ab universis episcopis dictum est: Justum est, placet.

Of rebaptisms, reordinations, and translations of bishops. But we suggest that we decree what was set forth by the wisdom of the plenary synod at Capua, that no rebaptisings, nor reordinations should take place, and that bishops should not be translated. For Cresconius, bishop of Villa Regis, left his own people and invaded the Church of Tubinia and having been admonished down to this very day, to leave, according to the decree, the diocese he had invaded, he treated the admonition with disdain. We have heard that the sentence pronounced against him has been confirmed; but we seek, according to our decree, that ye deign to grant that being driven thereto by necessity, it be free to us to address the rector of the province against him, according to the statutes of the most glorious princes, so that whoever is not willing to acquiesce in the mild admonition of your holiness and to amend his lawlessness, shall be immediately cast out by judicial authority. Aurelius the bishop said: By the observance of the constituted form, let him not be judged to be a member of the synod, if he has been asked by you, dear brethren, to depart and has refused: for out of his own contempt and contumacy he has fallen to the power of the secular magistrate. Honoratus and Urban the bishops said: This pleases us all, does it not? And all the bishops answered: It is just, it pleases us.

Canon 49 — Quot episcopi ordinare episcopum debeant.

Honoratus et Urbanus episcopi dixerunt: Et illud nobis mandatum est, ut quia proxime fratres nostri Numidiae duo episcopi ordinare praesumpserunt pontificem, non nisi a duodecim censeatis celebrari episcoporum ordinationes. Aurelius episcopus dixit: Forma antiqua servabitur, ut non minus quam tres sufficiant, qui fuerint destinati ad episcopum ordinandum. Propterea, quia in Tripoli forte, et in Arzuge interjacere videntur barbarae gentes; nam in Tripoli, ut asseritur, episcopi sunt quinque tantummodo, et possunt forte de ipso numero vel duo necessitate aliqua occupari, difficile est enim ut de quolibet numero omnes possint occurrere; nunquid debet hoc ipsum impedimento esse ecclesiasticae utilitati? Nam et in hac Ecclesia, ad quam dignata est vestra sanctitas convenire, crebro ac pene per diem dominicam ordinandos habemus; nunquidnam frequenter duodecim potero, vel decem, vel non multo minus advocare episcopos? sed facile est mihi duos adjungere meae parvitati vicinos. Quapropter cernit mecum charitas vestra hoc ipsum observari non posse.

How many bishops there should be to ordain a bishop. Honoratus and Urban, the bishops, said: We have issued this command, that (because lately two of our brethren, bishops of Numidia, presumed to ordain a pontiff,) only by the concurrence of twelve bishops the ordination of bishops be celebrated. Aurelius, the bishop, said: The ancient form shall be preserved, that not less than three suffice who shall have been designated for ordaining the bishop. Moreover, because in Tripoli, and in Arzug the barbarians are so near, for it is asserted that in Tripoli there are but five bishops, and out of that number two may be occupied by some necessity; but it is difficult that all of the number should come together at any place whatever; ought this circumstance to be an impediment to the doing of what is of utility to the Church? For in this Church, to which your holiness has deigned to assemble we frequently have ordinations and nearly every Lord's day; could I frequently summon twelve, or ten, or about that number of bishops? But it is an easy thing for me to join a couple of neighbours to my littleness. Wherefore your charity will agree with me that this cannot be observed.

Canon 50 — Quot addi debeant episcopi numero ordinatorum, si de ordinando episcopo fuerit contradictum.

Sed illud est statuendum, ut quando ad eligendum episcopum convenerimus, si qua contradictio fuerit oborta, quia talia tractata sunt apud nos, non praesumant ad purgandum eum qui ordinandus est tres jam, sed postuletur ad numerum supradictorum unus vel duo, et in eadem plebe cui ordinandus est discutiantur primo personae contradicentium. Postremo etiam illa quae objiciuntur pertractentur; et cum purgatus fuerit in conspectu publico, ita demum ordinetur. Si hoc cum vestrae sanctitatis animo concordat, roboretur vestrae dignationis responsione. Ab universis episcopis dictum est: Satis placet.

How many bishops should be added to the number of those ordaining, if any opposition had been made to the one to be ordained. But this should be decreed, that when we shall have met together to choose a bishop, if any opposition shall arise, because such things have been treated by us, the three shall not presume to purge him who was to be ordained, but one or two more shall be asked to be added to the aforesaid number, and the persons of those objecting shall first be discussed in the same place (plebe) for which he was to be ordained. And last of all the objections shall be considered; and only after he has been cleared in the public sight shall he at last be ordained. If this agrees with the mind of your holiness, let it be confirmed by the answer of your worthiness. All the bishops said, We are well pleased.

Canon 51 — Ut de Ecclesia Carthaginis dies Paschae nuntietur.

Honoratus et Urbanus episcopi dixerunt: Quoniam de commonitorio nostro omnia tractata noscuntur, addimus etiam de die Paschae nobis esse mandatum, ut de Ecclesia semper Carthaginensi, sicuti assolet, instruamur, et non sub angusto temporis spatio. Aurelius episcopus dixit: Si sanctitati vestrae videtur, quoniam nos spopondisse jam dudum meminimus, ut singulis quibusque annis ad tractandum conveniamus, et cum venerimus in unum, tunc divulgabitur sanctus Paschae dies per legatos qui adfuerint concilio. Honoratus et Urbanus episcopi dixerunt: Nunc de praesenti coetu petimus, ut litteris provinciam nostram de hac die informare dignemini. Aurelius episcopus dixit: Ita fiat necesse est.

That the date of Easter is to be announced by the Church of Carthage. Honoratus and Urban, the bishops, said: Since all things treated by our commonitory are known, we add also what has been ordered concerning the day of Easter, that we be informed of the date always by the Church of Carthage, as has been accustomed and that no short time before. Aurelius, the bishop, said: If it seems good to your holiness, since we remember that we pledged ourselves sometime ago that every year we would come together for discussion, when we assemble, then let the date of the holy Easter be announced through the legates present at the Council. Honoratus and Urban, the bishops, said: Now we seek of the present assembly that ye deign to inform our province of that day by letters. Aurelius, the bishop, said: It is necessary it should be so.

Canon 52 — De visitandis provinciis.

Honoratus et Urbanus episcopi dixerunt: Et illud nobis verbo mandatum est, ut quia constitutum est in concilio Hipponensi singulas debere provincias tempore concilii visitandas esse, dignemini etiam, quod hoc anno secundum ordinem distulistis, vel alio anno Mauritaniam provinciam visitare. Aurelius episcopus dixit: Tunc de provincia Mauritania, propterea quod in finibus Africae posita sit, nihil statuimus, siquidem vicinae sunt barbarico; sed praestet Deus ut, ex abundanti non pollicentes, venire possimus ad vestram provinciam. Cogitare enim debetis, fratres, quia hoc sibi, et Tripolitani, et Arzugitani fratres poterant exigere, si ratio pateretur.

Of visiting provinces. Honoratus and Urban, the bishops, said: This was commanded to us in word, that because it had been decreed in the Council of Hippo that each province should be visited in the time of the council, that ye also deign that this year or next, according to the order ye have drawn up, you should visit the province of Mauritania. Aurelius, the bishop, said: Of the province of Mauritania because it is situated in the confines of Africa, we have made no decree, for they are neighbours of the barbarians; but God grant (not however that I make any rash promise of doing so), we may be able to come to your province. For ye should consider, brethren, that this same thing our brethren of Tripoli and of the Arzuges region could demand also, if occasion offered.

Canon 53 — Ut dioeceses, nisi ex consensu episcopi proprii, episcopum non accipiant.

Epigonius episcopus dixit: Multis conciliis hoc statutum a coetu sacerdotali est, ut plebes quae in dioecesibus ab episcopis retinentur, quae episcopos nunquam habuerunt, non nisi cum voluntate ejus episcopi, a quo tenentur, proprios accipiant rectores, id est, episcopos. At vero quia nonnulli, dominatu quodam adepto, communionem fratrum abhorrent, vel certe, cum depravati fuerint, quasi in quadam arce tyrannica sibi dominatum vindicant, quod plerique tumidi, atque stolidi, adversum episcopum suas cervices erigunt presbyteri, vel conviviis sibi concinnantes plebem, vel certe persuasu maligno, ut illicito favore eosdem velint sibi collocare rectores; quod quidem insigne mentis tuae tenemus votum, frater religiose Aureli, qui haec saepe oppressisti, non curando tales petitores; sed propter eorum malos cogitatus, et prave concinnata consilia hoc dico, non debere rectorem accipere eam plebem, quae in dioecesi semper subjacuit, nec unquam proprium episcopum habuit. Quapropter si universo sanctissimo coetui placet hoc, quod prosecutus sum, confirmetur. Aurelius episcopus dixit: Fratris et consacerdotis nostri prosecutioni non obsisto: sed hoc me et fecisse et facturum esse profiteor circa eos sane, qui fuerint concordes, non solum circa Ecclesiam Carthaginensem, sed circa omne sacerdotale consortium. Sunt enim plerique conspirantes cum plebibus propriis, quas decipiunt, ut dictum est, earum scalpentes aures, blandi ad seducendum, vitiosae vitae homines, vel certe inflati, et ab hoc consortio separati, qui putant propriae plebi incubandum, et nonnunquam conventi ad concilium venire detrectant, sua forte ne prodantur flagitia metuentes. Dico, si placet, circa hos non tantum dioeceses non esse servandas, verum et de propria Ecclesia, quae illis male faverit, omnimodo adnitendum, ut etiam auctoritate publica rejiciantur, atque ab ipsis principalibus cathedris removeantur. Oportet enim, ut qui universis fratribus, ac toto concilio inhaeserit, non solum suam integro jure, sed et dioeceses possideat. At vero, qui sibimet putant plebes sufficere, fraterna dilectione contempta, non tantum dioeceses amittant, sed, ut dixi, etiam propriis publica careant auctoritate, ut rebelles. Honoratus et Urbanus episcopi dixerunt: Summa provisio sanctitatis tuae cohaesit mentibus singulorum, et puto, omnium responsione ea quae prosequi dignatus es, roboranda. Universi episcopi dixerunt: Placet, placet.

That dioceses should not receive a bishop except by the consent of its own bishop. Epigonius, the bishop, said: In many councils it has been decreed by the sacerdotal assembly that such communities as are contained in other dioceses and ruled by their bishops, and which never had any bishops of their own, should not receive rulers, that is bishops, for themselves except with the consent of the bishop under whose jurisdiction they have been. But because some who have attained a certain domination abhor the communion of the brethren, or at least, having become depraved, claim for themselves domination with what is really tyranny, for the most part tumid and stolid presbyters, who lift up their heads against their own bishops or else win the people to themselves by feasting them or by malignant persuasion, that they may by unlawful favour wish to place themselves as rulers over them; we indeed hold fast that glorious desire of your mind, most pious brother Aurelius, for thou hast often opposed these things, paying no heed to such petitioners; but on account of their evil thoughts and basely conceived designs this I say, that such a community, which has always been subject in a diocese, ought not to receive a rector, nor should it ever have a bishop of its own. Therefore if this which I have proposed seems good to the whole most holy council, let it be confirmed. Aurelius, the bishop, said: I am not in opposition to the proposition of our brother and fellow bishop: but I confess that this has been and shall be my practice concerning those who were truly of one mind, not only with regard to the Church of Carthage, but concerning every sacerdotal assemblage. For there are many who, as has been said, conspire with the people whom they deceive, tickling their ears and blandly seducing them, men of vicious lives, or at least puffed up and separated from this meeting, who think to watch over their own people, and never come to our council for fear that their wickedness should be discussed. I say, if it seems good, that not only should these not keep their dioceses, but that every effort should be made to have them expelled by public authority from that church of theirs which has evilly favoured them, and that they be removed even from the chief sees. For it is right that he who cleaves to all the brethren and the whole council, should possess with full right not only his church but also the dioceses. But they who think that the people suffice them and spurn the love of the brethren, shall not only lose their dioceses, but (as I have said,) they shall be deprived by public authority of their own cures as rebels. Honoratus and Urban, the bishops, said: The lofty provision of your holiness obtains the adherence of the minds of all of us, and I think that by the answer of all what you have deigned to propose will be confirmed. All the bishops said: Placet, placet.

Canon 54 — Ut alienus clericus minime suscipiatur ab alio.

Epigonius episcopus dixit: In multis conciliis hoc statutum est, etiam nunc hoc confirmatum est a vestra prudentia, beatissimi fratres, ut clericum cum alienum nullus sibi praeripiat episcopus praeter ejus arbitrium, cujus fuerit clericus. Dico autem Julianum, qui ingratus est Dei beneficiis per meam parvitatem in se collatis, ita temerarium et audacem exstitisse, ut eum qui a me baptizatus est, cum esset puer egentissimus, mihi ab eodem commendatus, cumque multis annis a me aleretur atque incresceret, hunc, ut dixi, baptizatum esse in Ecclesia mea, per manum parvitatis meae constat: idem in dioecesi Mappaliensi lector esse coeperat, imo annis ferme duobus legerat, nescio quo contemptu humilitatis meae, idem Julianus eum arripuit, quem dicit quasi proprium civem sui loci Vazaritani, me inconsulto usurpare, nam et diaconum illum ordinavit: hoc si liceat, pateat haec licentia nobis, beatissimi fratres, si minus, tam impudens cohibeatur, ne se misceat communioni cujusquam. Numidius episcopus dixit: Si non postulata neque consulta tua dignatione id videtur fecisse Julianus, judicamus omnes inique factum, atque indigne. Quapropter nisi idem Julianus correxerit errorem suum, et cum satisfactione eumdem clericum, quem fuerat ausus ordinare, revocaverit tuae plebi, contra statuta concilii faciens, contumaciae suae separatus a nobis, excipiet judicium. Epigonius episcopus dixit: Aetate pater, et ipsa promotione antiquissimus, vir laudabilis, frater et collega noster Victor vult hanc petitionem generalem omnibus effici.

That a strange cleric is under no circumstances to be received by another. Epigonius, the bishop, said: This has been decreed in many councils, also just now it has been confirmed by your prudence, most blessed brethren, that no bishop should receive a strange cleric into his diocese without the consent of the bishop to whose jurisdiction the cleric belongs. But I say that Julian, who is ungrateful for the layouts bestowed upon him by God through my littleness, is so rash and audacious, that a certain man who was baptized by me, when he was a most needy boy, commended to me by the same, and when for many years he had been fed and reared by me, it is certain that this one, as I have said, was baptized in my church, by my own unworthy hands; this same man began to exercise the office of reader in the Mappalien diocese, and read there for nearly two years, with a most incomprehensible contempt of my littleness, the aforenamed Julian took this man, whom he declared to be a citizen of his own city Vazarita, and without consulting me ordained him deacon. If, most blessed brethren, that is permissible, let it be declared to us; but if not, let such an impudent one be restrained that he may in no way mix himself in someone's communion. Numidius, the bishop, said: If, as it seems, Julian did this without your worthiness being asked for his consent, nor even consulted, we all judge that this was done iniquitously and unworthily. Wherefore unless Julian shall correct his error, and shall return the cleric to your people with proper satisfaction, since what he did was contrary to the decrees of the council, let him be condemned and separated from us on account of his contumacy. Epigonius, the bishop, said: Our father in age, and most ancient by his promotion, that laudable man, our brother and colleague Victor wishes that this petition should be made general to all.

Canon 55 — Ut Carthaginensi episcopo unde voluerit clericum liceat ordinare.

Aurelius episcopus dixit: Sermonem meum admittite, fratres. Contingit nonnunquam, ut postulentur ab Ecclesiis, quae praepositis egent, vel presbyteris, vel episcopis: et tamen memor statutorum id sequor, ut conveniam episcopum ejus, atque ei inculcem, quod ejus clericus a qualibet Ecclesia postuletur: sed forte in hodierno non reluctati sunt, et nequando contingat ut reluctentur, cum fuerint a me in hac causa postulati, quem scitis multarum Ecclesiarum, et ordinandorum curam sustinere. Justum est ergo, ut quemlibet consacerdotum conveniam cum duobus e consortio nostro, vel tribus testibus. Sin vero indevotus exstiterit, quid censet charitas vestra faciendum? Ego enim cunctarum Ecclesiarum, dignatione Dei, ut scitis, fratres, sollicitudinem sustineo. Numidius episcopus dixit: Fuit semper haec licentia huic sedi, ut unde vellet, et de cujus nomine fuisset conventus, pro desiderio cujusque Ecclesiae ordinare episcopum. Epigonius episcopus dixit: Bonitas sequestrat possibilitatem, minus enim praesumis, frater, cum te bonum et clementem omnibus praebes; habes enim hoc in arbitrio, sed longe est ut satisfiat personae uniuscujusque episcopi in prima tantummodo conventione. Si autem quod licet huic sedi vindicandum sibi fuerit arbitratus, necesse habes tu omnes Ecclesias fulcire, unde tibi non potestatem damus, sed tuae assignamus, ut liceat voluntati tuae, et semper tenere quem voles, ut praepositos plebibus vel Ecclesiis non constituas, qui postulati fuerint, et unde volueris. Posthumianus episcopus dixit: Deinde, qui unum habuerit, nunquid debet illi unus presbyter auferri? Aurelius episcopus dixit: Sed episcopus unus esse potest, per quem dignatione divina presbyteri multi constitui possint, unus autem episcopus difficile invenitur constituendus. Quapropter si necessarium episcopatui quis habuerit presbyterum, et unum, ut dixisti, frater, habuerit, etiam ipsum ad promotionem dare debebit. Posthumianus episcopus dixit: Ergo si habet alius abundantes clericos, debet mihi alia plebs subvenire? Aurelius episcopus dixit: Sane, quando tu Ecclesiae alteri subveneris, persuadebitur illi qui plures habet clericos, ut unum tibi ordinandum largiatur.

That it be lawful for the bishop of Carthage to ordain a cleric whenever he wishes. Aurelius, the bishop, said: My brethren, pray allow me to speak. It often happens that ecclesiastics who are in need seek deacons [præpositis in the Latin], or presbyters or bishops from me: and I, bearing in mind what things have been ordained these I observe, to wit, I summon the bishop of the cleric who is sought for, and I shew him the state of affairs, how that they of a certain church ask for a certain one of his clergy. Perchance then they make no objection, but lest it happen that afterwards they might object when in this case they shall have been demanded (postulati) by me, who (as you know) have the care of many churches and of the ordinands. It is right therefore that I should summon a fellow bishop with two or three witnesses from our number. But if he be found indevotus [akathosiotos], what does your charity think should be done? For I, as ye know, brethren, by the condescension of God have the care of all the churches. Numidius, the bishop, said: This see always had the power of ordaining a bishop according to the desire of each Church as he wills and on whose name there was agreement (fuisset conventus). Epigonius, the bishop, said: Your good nature makes small use of your powers, for you make much less use of them than you might, since, my brother, you are good and gentle to all; for you have the power, but it is far from your practice to satisfy the person of each bishop in prima tantummodo conventione. But if it should be thought that the rights of this see ought to be vindicated, you have the duty of supporting all the churches, wherefore we do not give thee power, but we confirm that power thou hast, viz.: that thou hast the right at thy will always to choose whom thou wilt, to constitute prelates over peoples and churches who shall have asked thee to do so, and when thou so desirest. Posthumianus, the bishop, said: Would it be right that he who had only one presbyter should have that one taken away from him? Aurelius, the bishop, said: But there may be one bishop by whom many presbyters can be made through the divine goodness, but one fit to be made bishop is found with difficulty. Wherefore if any bishop has a presbyter necessary for the episcopate and has one only, my brother, as you have said, even that one he ought to give up for promotion. Posthumianus, the bishop, said: If some other bishop has plenty of clergy, should that other diocese come to my help? Aurelius, the bishop, said: Of course, when you have come to the help of another Church, he who has many clerics should be persuaded to make one over to you for ordination.

Canon 56 — Ut episcopi qui in dioecesibus fuerint ordinati dioecesim sibi nullam vindicent.

Honoratus et Urbanus episcopi dixerunt: Audivimus constitutum ut dioeceses non mereantur episcopos accipere, nisi consensu ejus sub quo fuerant constitutae: sed in provincia nostra cum aliqui forte in dioecesi, concedente eo episcopo, in cujus potestate fuerant constituti, ordinati sunt episcopi, etiam dioeceses sibi vindicant, hoc et corrigi charitatis vestrae judicio, et inhiberi de caetero debet. Epigonius episcopus dixit: Singulis episcopis servatum est quod decebat, ut ex massa dioecesium nulla carperetur ut proprium episcopum habuisset, nisi ipse consensum adhibuisset concedendi. Sufficiat enim, si concesserit, ut eadem dioecesis permissa, proprium tantum episcopum habeat, caeteras sibi non vindicent dioeceses, quia exempta de fasce multarum sola meruit honorem episcopatus suscipere. Aurelius episcopus dixit: Non dubito charitati vestrae omnium placere eum qui in dioecesi, concedente episcopo, qui matricem tenuit, solam eamdem retinere plebem in qua fuerat ordinatus. Quoniam igitur universa arbitror fuisse tractata, si omnia cum animo vestro convenerunt, sermone vestro cuncta roborate. Universi episcopi dixerunt: Omnibus nobis haec placuerunt, et haec nostra subscriptione firmavimus, et subscripserunt. Aurelius episcopus Ecclesiae Carthaginensis huic decreto consensi, et praelecto subscripsi. Similiter et caeteri episcopi subscripserunt.

That bishops who were ordained for dioceses shall not choose for themselves dioceses [in the Greek provinces]. Honoratus and Urban, the bishops, said: We have heard that it has been decreed that dioceses should not be deemed fit to receive bishops, unless with the consent of their founder: but in our province since some have been ordained bishops in the diocese, by the consent of that bishop by whose power they were established, have even seized dioceses for themselves, this should be corrected by the judgment of your charity, and prohibited for the future. Epigonius, the bishop, said: To every bishop should be reserved what is right, so that from the mass of dioceses no part should be snatched away, so as to have its own bishop, without consent from the proper authority. For it shall suffice, if the consent be given, that the diocese thus set apart have its own bishop only, and let him not seize other dioceses, for only the one cut off from the many merited the honour of receiving a bishop. Aurelius, the bishop, said: I do not doubt that it is pleasing to the charity of you all, that he who was ordained for a diocese by the consent of the bishop who held the mother see, should retain only the people for whom he was ordained. Since therefore I think that everything has been treated of, if all things are agreeable to your mind, pray confirm them all by your suffrage. All the bishops said: We all are well pleased, and we have confirmed them with our subscription. And they signed their names. I, Aurelius, bishop of the Church of Carthage, have consented to this decree, and have subscribed what has been read. So too did all the other bishops in like fashion sign.

Canon 57 — Ut parvuli apud Donatistas baptizati in catholica Ecclesia clerici ordinentur.

Unde quoniam superiori concilio statutum esse mecum recognoscit unanimitas vestra, ut hi qui apud Donatistas parvuli baptizati sunt, nondum scire valentes erroris eorum interitum, et posteaquam ad aetatem rationis capacem pervenerunt, agnita veritate, falsitatem eorum abhorrentes, ad Ecclesiam Dei catholicam per universum mundum diffusam ordine antiquo, per manus impositionem recepti sunt, debere talibus suscipiendum munus clericatus non impedire nomen erroris: cum veram Ecclesiam illorum putaverint ad fidem accedendo, et ibi Christo crediderint, et Trinitatis sacramenta perceperint, quae omnia vera, et sancta atque divina esse certissimum est, et in his omnem animae spem constitutam. Quanquam et haereticorum praesumpta audacia, veritatis nomine palliata, haec tradere audeat, quae quoniam simplicia sunt, ut praemonet beatus Apostolus dicendo, « Unus Deus, una fides, unum baptisma, » et iterari non liceat, quod semel dare oportet, anathematizato nomine erroris recipiantur per manus impositionem in unam Ecclesiam, columbam, ut dictum est, et unam matrem omnium Christianorum, ubi omnia illa sacramenta salubriter, et aeterna, et vitaliter accipiuntur: quae perseverantibus in haeresi magnam damnationis poenam conquirunt, ut quod eis in veritate ad aeternam vitam consequendam esset luminosius, hoc in errore sit tenebrosius atque damnosius. Quod fugientes nonnulli, et matris Ecclesiae catholicae ubera cognoscentes, qui illa omnia sancta mysteria amore veritatis crediderunt, atque perceperunt, quibus sacramentorum rebus cum vitae bonae probitas accesserit, sine dubio ad officium clericatus tales esse applicandos, et maxime in tanta rerum necessitate, nullus est qui non concedat. Quanquam nonnulli ejusdem sectae clerici cum plebibus, atque honoribus suis ad nos transire desiderent: qui amore honoris aut persuadent ad vitam, aut retinent ad salutem. Sed hoc majori fratrum supradictorum considerationi dimittendum censeo: ut prudentiori suo consilio nostrae suggestionis sermonem cum perpenderint, quid de hac re eis placeat, nos informare dignentur. Tantum de his, qui infantes baptizati sunt, satagimus, ut nostrae, si placet, in iisdem ordinandis consentiant voluntati. Omnia ergo, quae superius comprehendimus, apud sanctos episcopos agenda esse mecum honorabilis fraternitas vestra perpendat.

That persons baptized when children by the Donatists may be ordained clergymen in the Catholic Church. Since in the former council it was decreed, as your unanimity remembers as well as I do, that those who as children were baptized by the Donatists, and not yet being able to know the pernicious character of their error, and afterward when they had come to the use of reason, had received the knowledge of the truth, abhorred their former error, and were received, (in accordance with the ancient order) by the imposition of the hand, into the Catholic Church of God spread throughout the world, that to such the remembrance of the error ought to be no impediment to the reception of the clerical office. For in coming to faith they thought the true Church to be their own and there they believed in Christ, and received the sacraments of the Trinity. And that all these sacraments are altogether true and holy and divine is most certain, and in them the whole hope of the soul is placed, although the presumptuous audacity of heretics, taking to itself the name of the truth, dares to administer them. They are but one after all, as the blessed Apostle tells us, saying: "One God, one faith, one baptism," and it is not lawful to reiterate what once only ought to be administered. [Those therefore who have been so baptized] having anathematized their error may be received by the imposition of the hand into the one Church, the pillar as it is called, and the one mother of all Christians, where all these Sacraments are received unto salvation and everlasting life; even the same sacraments which obtain for those persevering in heresy the heavy penalty of damnation. So that which to those who are in the truth lighteneth to the obtaining of eternal life, the same to them who are in error tends but to darkness and damnation. With regard then to those who, having fled from error, acknowledge the breasts of their mother the Catholic Church, who believe and receive all these holy mysteries with the love of the truth, and besides the Sacraments have the testimony of a good life, there is no one who would not grant that without doubt such persons may be raised to the clerical office, especially in such necessity as the present. But there are others of this sect, who being already clergymen, desire to pass to us with their peoples and also with their honours, such as for the sake of office are converts to life, and that they may retain them seek for salvation [i.e., enter the Church]. I think that the question concerning such may be left to the graver consideration of our aforesaid brothers, and that when they have considered by their more prudent counsel the matter referred to them, they may vouchsafe to advise us what approves itself to them with regard to this question. Only concerning those who as children were baptized by heretics we decree that they consent, if it seems good, to our decision concerning the ordination of the same. All things, therefore, which we have set forth above with the holy bishops, let your honourable fraternity with me adjudge to be done.

Canon 58 — De reliquiis idolorum, vel templis ab imperatoribus abolendis.

Instant etiam aliae necessitates a religiosis imperatoribus postulandae: ut reliquias idolorum per omnem Africam jubeant penitus amputari: nam plerisque in locis maritimis, atque possessionibus diversis, adhuc erroris istius iniquitas viget: ut praecipiantur et ipsa deleri, et templa eorum, quae in agris, vel in locis abditis constituta, nullo ornamento sunt, jubeantur omnimodo destrui.

Of the remaining idols or temples which should be done away by the Emperors. Wherefore the most religious Emperors should be asked that they order the remaining idols to be taken entirely away throughout all Africa; for in many maritime places and in divers possessions the iniquity of this error still flourishes: that they command them to be taken away and their temples, (such as are no ornament, being set up in fields or out of the way places) be ordered to be altogether destroyed.

Canon 59 — Ut clerici de judicii sui cognitione non cogantur in publico dicere testimonium.

Petendum etiam, ut statuere dignentur: ut si forte in Ecclesia quamlibet causam jure apostolico Ecclesiis imposito agere voluerint, et fortasse decisio clericorum uni parti displicuerit, non liceat clericum in judicium ad testimonium devocari eum, qui cognitor, vel praesens fuit; ut nulla ad testimonium dicendum ecclesiastici cujuslibet persona pulsetur.

That clerics be not compelled to give testimony in public concerning the cognizance of their own judgment. It should be petitioned also that they deign to decree, that if perchance any shall have been willing to plead their cause in any church according to the Apostolic law imposed upon the Churches, and it happens that the decision of the clergy does not satisfy one of the parties, it be not lawful to summon that clergyman who had been cognitor or present, into judgment as a witness, and that no person attached to any ecclesiastic be compelled to give testimony.

Canon 60 — De paganorum conviviis auferendis.

Illud etiam petendum, ut quae contra praecepta divina convivia multis in locis exercentur, quae ab errore gentili attracta sunt, ita ut nunc a paganis Christiani ad haec celebranda cogantur: ex qua re temporibus Christianorum imperatorum persecutio altera fieri occulte videatur: vetari talia jubeant, et de civitatibus, et de possessionibus impositam poenam prohiberi: maxime cum etiam in natalibus martyrum per nonnullas civitates, et in ipsis locis sacris talia committere non reformident. Quibus diebus etiam, quod pudoris est dicere, saltationes sceleratissimas per vicos atque plateas exercent: ut matronalis honor, et innumerabilium feminarum pudor, devote venientium ad sacratissimum diem, injuriis lascivientibus appetatur: ut etiam ipsius sanctae religionis pene fugiatur accessus.

Of heathen feasts. This also must be sought, that (since contrary to the divine precepts feasts are held in many places, which have been induced by the heathen error, so that now Christians are forced to celebrate these by heathens, from which state of things it happens that in the times of the Christian Emperors a new persecution seems to have secretly arisen:) they order such things to be forbidden and prohibit them from cities and possessions under pain of punishment; especially should this be done since they do not fear to commit such iniquities in some cities even upon the natal days of most blessed martyrs, and in the very sacred places themselves. For upon these days, shame to say, they perform the most wicked leapings throughout the fields and open places, so that matronal honour and the modesty of innumerable women who have come out of devotion for the most holy day are assaulted by lascivious injuries, so that all approach to holy religion itself is almost fled from.

Canon 61 — De spectaculis, ut die dominico, vel caeteris sanctorum festivitatibus minime celebrentur.

Nec non et illud petendum, ut spectacula theatrorum caeterorumque ludorum die dominica, vel caeteris religionis Christianae diebus celeberrimis amoveantur, maxime quia sancti Paschae octavarum die populi ad circum magis, quam ad ecclesiam conveniunt, deberi transferri devotionis eorum dies si quando occurrerint, nec oportere etiam quemquam Christianorum cogi ad haec spectacula: maxime, quia in his exercendis, quae contra praecepta Dei sunt, nulla persecutionis necessitas a quoquam adhibenda est: sed, uti oportet, homo libera voluntate subsistat sibi divinitus concessa. Corporatorum enim maxime periculum considerandum est, qui contra praecepta Dei, magno terrore coguntur ad spectacula convenire.

Of spectacles, that they be not celebrated on Lord's days nor on the festivals of the Saints. Furthermore, it must be sought that theatrical spectacles and the exhibition of other plays be removed from the Lord's day and the other most sacred days of the Christian religion, especially because on the octave day of the holy Easter [i.e., Low Sunday] the people assemble rather at the circus than at church, and they should be transferred to some other day when they happen to fall upon a day of devotion, nor shall any Christian be compelled to witness these spectacles, especially because in the performance of things contrary to the precepts of God there should be no persecution made by anyone, but (as is right) a man should exercise the free will given him by God. Especially also should be considered the peril of the cooperators who, contrary to the precepts of God, are forced by great fear to attend the shews.

Canon 62 — De clericis damnatis.

Et illud petendum, ut statuere dignentur: ut si quis cujuslibet honoris clericus judicio episcoporum quocunque crimine fuerit damnatus, non liceat eum sive ab Ecclesiis, quibus praefuit, sive a quolibet homine defensari, interposita poena damni, pecuniae, atque honoris, quo nec aetatem, nec sexum excusandum esse praecipiant.

Of condemned clerics. And this should be sought, that they deign to decree that if any clergyman of whatever rank shall have been condemned by the judgment of the bishops for any crime, he may not be defended either by the churches over which he presided, nor by anyone whatever, under pain of loss both of money and office, and let them order that neither age nor sex be received as an excuse.

Canon 63 — De histrionibus Christianis factis.

Et de his etiam petendum: ut si quis ex qualibet ludicra arte ad christianitatis gratiam venire voluerit, ac liber ab illa macula permanere, non eum liceat a quoquam iterum ad eadem exercenda reduci vel cogi.

Of players who have become Christians. And of them also it must be sought that if anyone wishes to come to the grace of Christianity from any ludicrous art (ludicra arte) and to remain free of that stain, it be not lawful for anyone to induce him or compel him to return to the performance of the same things again.

Canon 64 — De manumissionibus in ecclesia celebrandis, ab imperatore poscendum.

De manumissionibus sane in ecclesia dicendis, si id nostri consacerdotes per Italiam facere reperiuntur, nostrae etiam erit fiduciae istorum ordinem consequi: data plane licentia misso legato, ut quaecunque digna fide pro statu Ecclesiae, et salute animarum agere potuerit, nos laudabiliter in conspectu Domini accepturos. Quae omnia, si sanctitati vestrae placent, edicite: ut et meam suggestionem ratam esse vobis advertant, et nostram omnium consensionem sinceritas eorum libenter accipiat. Ab universis episcopis dictum est: Omnibus placent haec, quae injuncta sunt peragenda, et prudenter a tua sanctitate enarrata.

Of celebrating manumissions in church, that permission be asked from the Emperor. Concerning the publishing of manumissions in church, if our fellow bishops throughout Italy shall be found to do this, it will be a mark of our confidence to follow their order [of proceedings], full power being given to the legate we send, that whatever he can accomplish worthy of the faith, for the state of the Church and the salvation of souls, we shall laudably accept in the sight of the Lord. All which things, if they please your sanctity, pray set forth, that I may be assured that my suggestion has been ratified by you and that their sincerity may freely accept our unanimous action. And all the bishops said: The things which have been enjoined to be done and have been wisely set forth by your holiness are pleasing to all.

Canon 65 — De Equitio damnato episcopo.

Aurelius episcopus dixit: Equitii etiam, olim merito suo episcopali sententia damnati, non arbitror praetereundam esse legationis causam: ut si forte eum in illis partibus repererit, sit eidem fratri nostro curae pro Ecclesiae statu quod oportuerit, vel ubi licuerit, adversus eum peragere. Ab universis episcopis dictum est: Multum placet et ista prosecutio: maxime cum olim damnatus sit Equitius, et ejus impudens inquietudo pro statu et salute Ecclesiae magis magisque ubique repellenda. Et subscripserunt. Aurelius episcopus Ecclesiae Carthaginensis, huic decreto consensi, et praelecto subscripsi: similiter et caeteri episcopi subscripserunt.

Concerning the condemned bishop Equitius. Aurelius, the bishop, said: I do not think that the case of Equitius should be passed over in the legation, who some time ago for his crimes was condemned by an Episcopal sentence; that if by any chance our legate should meet him in those parts, our brother should take care for the state of the Church, as opportunity offered or where he could, to act against him. And all the bishops said: This prosecution is exceedingly agreeable to us, especially as Equitius was condemned some time ago, his impudent unrest ought to be repelled everywhere more and more for the good estate and health of the Church. And they subscribed, I, Aurelius, the bishop of the Church of Carthage, have consented to this decree, and after having read it have signed my name. Likewise also signed all the other bishops.

Canon 66 — Ut cum Donatistis lenius agatur.

Deinde pertractatis et consideratis omnibus, quae utilitati Ecclesiae convenire videbantur, annuente atque admonente spiritu Dei, eligimus cum memoratis hominibus, quamvis de dominici corporis unitate inquieta dissensione praecisis, leniter, et pacifice agere: ut quantum in nobis est, omnibus qui eorum communione et societate irretiti sunt, per universas provincias Africanas penitus innotescat, quam miserabili errore devincti sunt: ne forte, sicut dicit Apostolus, nobis in mansuetudine corripientibus diversa sentientes, det illis Deus poenitentiam ad cognoscendam veritatem, et resipiscant de diaboli laqueis, captivati ab ipso in ipsius voluntatem.

That the Donatists are to be treated leniently. Then when all things had been considered and treated of which seem to conduce to the advantage of the church, the Spirit of God suggesting and admonishing us, we determined to act leniently and pacifically with the before-mentioned men, although they were cut off from the unity of the Lord's body by an unruly dissent, so that (as much as in us lies) to all those who have been caught in the net of their communion and society, it might be known throughout all the provinces of Africa, how they have been overcome by miserable error, holding different opinions, "that perchance," as the Apostle says, when we have corrected them with gentleness, "God should grant them repentance for the acknowledging of the truth, and that they might be snatched out of the snares of the devil, who are led captive of him at his will."

Canon 67 — De litteris mittendis judicibus, ut ea quae inter Donatistas et Maximianistas acta sunt, innotescant.

Itaque placuit, ut ex concilio nostro litterae darentur ad judices Africanos, a quibus hoc peti congruum videretur, ut in hoc adjuvent communem matrem Ecclesiam catholicam, in quo episcopalis auctoritas communiri in civitatibus potest, id est ut judiciaria potestate atque diligentia ex fide Christiana, quia gestum sit in omnibus locis, in quibus Maximianistae basilicas obtinuerunt, qui ab eis schisma fecerunt inquirant, et gestis publicis, propter firmam notitiam omnibus necessariam, faciant inhaerere.

Of the letters to be sent to the judges, that they may take note of the things done between the Donatists and the Maximianists. Therefore it seemed good that letters should be given from our council to the African judges, from whom it would seem suitable that this should be sought, that in this matter they would aid the common mother, the Catholic Church, that the episcopal authority may be fortified in the cities; that is to say that by their judicial power and with diligence out of their Christian faith, they enquire and record in the public acts, that all may have a firm notion of it, what has taken place in all those places in which the Maximianists, who made a schism from them, have obtained basilicas.

Canon 68 — Ut clerici Donatistarum in Ecclesia catholica suscipiantur in clero.

Deinde placuit, ut litterae mittantur ad fratres et coepiscopos nostros et maxime ad sedem apostolicam, in qua praesidet memoratus venerabilis frater et collega noster Anastasius, quo noverit habere Africam magnam necessitatem, propter Ecclesiae pacem, et utilitatem: ut ex ipsis Donatistis quicunque clerici correcto consilio ad catholicam unitatem transire voluerint, secundum uniuscujusque episcopi catholici voluntatem atque consilium, qui in eodem loco gubernat Ecclesiam, si hoc paci Christianae prodesse visum fuerit, in suis honoribus suscipiantur, sicut prioribus ejusdem divisionis temporibus factum esse manifestum est. Quod multarum, et pene omnium Africanarum Ecclesiarum, quibus talis error exortus est, exempla testantur: non ut concilium, quod in transmarinis partibus de hac re factum est, dissolvatur, sed ut illud maneat circa eos, qui sic transire ad catholicam volunt, ut nulla per eos unitatis compensatio procuretur. Per quos autem vel omni modo perfici, vel adjuvari manifestis fraternarum animarum lucris catholica unitas in locis in quibus degunt, visa fuerit, non eis obsit quod contra honores eorum, quamvis salus nulli interclusa sit, in transmarino concilio statutum est; id est ut ordinati in parte Donati, si ad catholicam correcti transire voluerint, non suscipiantur in honoribus suis secundum transmarinum concilium: sed exceptis his, per quos catholicae unitati consulitur.

That the Donatist clergy are to be received into the Catholic Church as clergymen. It moreover seemed good that letters be sent to our brethren and fellow-bishops, and especially to the Apostolic See, over which our aforesaid venerable brother and colleague Anastasius, presides, that [epeide in the Greek, quo in the Latin] he may know that Africa is in great need, for the peace and prosperity of the Church, that those Donatists who were clergymen and who by good advice had desired to return to Catholic unity, should be treated according to the will and judgment of each Catholic bishop who governs the Church in that place; and, if it seem good for Christian peace, they be received with their honours, as it is clear was done in the former times of this same division. And that this was the case the example of the majority, yea, of nearly all the African Churches in which this error had sprung up, testify; not that the Council which met about this matter in foreign parts should be done away, but that it may remain in force with regard to those who so will to come over to the Catholic Church that there be procured by them no breaking of unity. But those through whom Catholic unity was seen to have been altogether perfected or assisted by the manifest winning of the souls of their brethren in the places where they live, there shall not be objected to them the decree contrary to their honour adopted by a foreign council, for salvation is shut off to no one, that is to say, that those ordained by the Donatist party, if having been corrected they have been willing to return to the Catholic Church, are not to be received in their grades, according to the foreign council; but they are to be excepted through whom they received the advice to return to Catholic unity.

Canon 69 — Ut legatio ad Donatistas componendae pacis gratia dirigatur.

Deinde placuit, ut his peractis legati etiam praedicandae pacis atque unitatis, sine qua salus Christiana non potest obtineri, e numero nostro ad ipsorum Donatistarum, sive quos habent episcopos, sive ad plebes mittantur, per quos omnibus in notitiam perferatur, quam nihil habeant quod adversus Ecclesiam catholicam juste possint dicere: maxime, ut manifestum fiat omnibus, per gesta etiam municipalia, propter documentorum firmitatem, quid ipsi de Maximianistis schismaticis suis egerint: ubi eis divinitus demonstratur, si attendere velint, tam inique tunc illos ab Ecclesiae unitate praecisos, quam inique nunc clamant a se Maximianistas schisma fecisse, ex quorum tamen numero quos jam plenarii concilii sui auctoritate damnaverant, in suis honoribus denuo receperunt, baptismum quem damnati et exclusi dederant, acceptaverunt: ut videant, quam stulto corde resistant paci Ecclesiae toto orbe diffusae, cum ista faciant pro parte Donati, neque se istorum, quos ita receperunt, communione, propter intuitum pacis, contaminari dicant, et nos condemnent, id est Ecclesiam catholicam, etiam in extremis terrarum partibus constitutam, per eorum communionem inquinatam, quos tunc accusantes convincere nequiverunt.

That a legation be sent to the Donatists for the sake of making peace. It further seemed good, that when these things were done, legates should be sent from our number to those of the Donatists whom they hold as bishops, or to the people, for the sake of preaching peace and unity, without which Christian salvation cannot be attained; and that these legates should direct the attention of all to the fact that they have no just objection to urge against the Catholic Church. And especially that this be made manifest to all by the municipal acts (on account of the weight of their documents) what they themselves had done in the case of the Maximianists, their own schismatics. For in this case it is shown them by divine grace, if they will but heed it, that their separation from the unity of the Church is as iniquitous as they now proclaim the schism of the Maximianists from themselves to be. Nevertheless from the number, those whom they condemned by the authority of their plenary council, they received back with their honours, and accepted the baptism which they had given while condemned and cut off. And thus let them see how with stupid heart they resist the peace of the Church scattered throughout the whole world, when they do these things on the part of Donatus, neither do they say that they are contaminated by communion with those whom they so receive for the making of peace, and yet they despise us, that is the Catholic Church, which is established even in the extreme parts of the earth, as being defiled by the communion of those whom the accusers have not been able to win over to themselves.

Canon 70 — Qui clerici ab uxoribus debeant abstinere.

Praeterea, cum de quorumdam clericorum, quamvis erga uxores proprias, incontinentia referretur: placuit, episcopos, et presbyteros, et diaconos secundum priora statuta etiam ab uxoribus continere; quod nisi fecerint, ab ecclesiastico removeantur officio. Caeteros autem clericos ad hoc non cogi, sed secundum uniuscujusque Ecclesiae consuetudinem observari debere.

What clerics should abstain from their wives. Moreover since incontinence has been charged against some clergymen with regard to their own wives it has seemed good that bishops, presbyters, and deacons should according to the statutes already made abstain even from their own wives; and unless they do so that they should be removed from the clerical office. But the rest of the clergy shall not be forced to this but the custom of each church in this matter shall be followed.

Canon 71 — De his qui plebes proprias derelinquunt.

Rursum placuit, ut nemini sit facultas, relicta principali cathedra, ad aliquam Ecclesiam in dioecesi constitutam se conferre, vel in re propria diutius, quam oportet, constitutum, curam, vel frequentationem propriae cathedrae negligere.

Of those who leave in neglect their own people. Moreover it seemed good that no one should be allowed to leave his chief cathedral and go to another church built in the diocese, or to neglect the care and frequent attendance upon his own cathedral by reason of too great care for his own affairs.

Canon 72 — De infantibus baptizandis, quoties dubitatur utrum fuerint baptizati.

Item placuit de infantibus, quoties non inveniuntur certissimi testes qui eos baptizatos esse sine dubitatione testentur, neque ipsi sunt per aetatem de traditis sibi sacramentis idonei respondere, absque ullo scrupulo eos esse baptizandos, ne ista trepidatio eos faciat sacramentorum purgatione privari. Hinc enim legati Maurorum, fratres nostri, consuluerunt, quia multos tales a barbaris redimunt.

Of the baptism of infants when there is some doubt of their being already baptized. Item, it seemed good that whenever there were not found reliable witnesses who could testify that without any doubt they were baptized and when the children themselves were not, on account of their tender age, able to answer concerning the giving of the sacraments to them, all such children should be baptized without scruple, lest a hesitation should deprive them of the cleansing of the sacraments. This was urged by the Moorish Legates, our brethren, since they redeem many such from the barbarians.

Canon 73 — Diem Paschae, die concilii nuntiandum.

Item placuit, ut dies venerabilis Paschae formatarum subscriptione omnibus intimetur, dies vero concilii idem servetur, qui in Hipponensi concilio constitutus est, id est X cal. Septembris. Et scribendum ad singularum quarumque provinciarum primates, ut quando apud se concilium congregant, istum diem non impediant.

The date of Easter and the date of the Council should be announced. Item, it seemed good that the day of the venerable Easter should be intimated to all by the subscription of formed letters; and that the same should be observed with regard to the date of the Council, according to the decree of the Council of Hippo, that is to say the X. Calends of September, and that it should be written to the primates of each province so that when they summon their councils they do not impede this day.

Canon 74 — Ne interventor episcopus cathedram, ubi interventor est, sedeat.

Item constitutum est, ut nulli intercessori licitum sit cathedram cui intercessor datus est, quibuslibet populorum studiis vel seditionibus retinere: sed dare operam, ut intra annum eisdem episcopum provideat: quod si neglexerit, anno exempto interven or alius tribuatur.

That no bishop who is an intercessor is to hold the see where he is intercessor. Item, it has been decreed that it is not lawful to any intercessor to retain the see to which he has been appointed as intercessor, by any popular movements and seditions; but let him take care that within a year he provide them with a bishop: but if he shall neglect to do so, when the year is done, another intercessor shall be appointed.

Canon 75 — De defensoribus Ecclesiarum ab imperatore poscendis.

Ab imperatoribus, universis visum est, postulandum propter afflictionem pauperum, quorum molestiis sine intermissione fatigatur Ecclesia, ut defensores eis adversus potentias divitum cum episcoporum provisione delegentur.

Of asking from the Emperors defenders of the Churches. On account of the afflictions of the poor by whose troubles the Church is worn out without any intermission, it seemed good to all that the Emperors be asked to allow defenders for them against the power of the rich to be chosen under the supervision of the bishops.

Canon 76 — De episcopis, qui ad concilia non occurrunt.

Item placuit, ut quotiescunque concilium congregandum est, episcopi qui neque aetate, neque aegritudine, neque aliqua graviori necessitate impediuntur, competenter occurrant, et primatibus suarum quarumque provinciarum intimetur, ut de universis episcopis vel duae, vel tres turmae fiant, ac de singulis turmis vicissim, quotquot electi fuerint, ad diem concilii instantissime occurrant. Quod si non potuerint occurrere, excusationes suas in tractatoria conscribant, vel si post adventum tractatoriae aliquae necessitates repente forsitan ortae fuerint, nisi rationem impedimenti sui apud suum primatem reddiderint, Ecclesiae suae communione debere esse contentos.

Of bishops who do not put in an appearance at Council. Item, it seemed good that as often as the council is to be assembled, the bishops who are impeded neither by age, sickness, or other grave necessity, come together, and that notice be given to the primates of their several provinces, that from all the bishops there be made two or three squads, and of each of these squads there be elected some who shall be promptly ready on the council day: but should they not be able to attend, let them write their excuses in the tractory, or if after the coming of the tractory certain necessities suddenly arise by chance, unless they send to their own primate an account of their impediment, they ought to be content with the communion of their own Church.

Canon 77 — De Cresconio.

De Cresconio Villa-Regensi hoc omnibus visum est, ut hinc quoque primati Numidiae intimetur, quo cognoscat memoratum Cresconium scriptis suis conveniendum esse, ut proximo universali Africano concilio suam praesentiam non differat exhibere: quod si venire contempserit, in se cognoscat sententiam promulgandam.

Of Cresconius. Concerning Cresconius of Villa Regis this seemed good to all, that the Primate of Numidia should be informed on this matter so that he should by his letters summon the aforementioned Cresconius in order that at the next plenary Council of Africa he should not put off making an appearance. But if he contemns the summons and does not come, let him recognize the fact that sentence should be pronounced against him.

Canon 78 — De Ecclesia Hipponensium Diaretorum.

Rursum placuit, ut quoniam Hipponensium Diaretorum Ecclesiae destitutio non est diutius negligenda, et Ecclesiae ibi ab his retinentur, qui Equitii facinorosam communionem declinaverunt, missis ex praesenti concilio episcopis, Regino, Alypio, Augustino, Materno, Theasio, Evodio, Placiano, Urbano, Valerio, Ambivio, Fortunato, Quodvultdeo, Honorato, Januario, Apto, Honorato, Ampelio, Victoriano, Evangelo, et Rogatiano; conventis et correctis his, qui culpabili pertinacia fugam ejusdem Equitii exspectandam putabant, cum omnium voto eis episcopus ordinetur. Si autem illi pacem considerare noluerint, non impediant in eligendo ad ordinandum praeposito utilitatem tanto tempore Ecclesiae destitutae.

Of the Church of Hippo-Diarrhytus. It further seemed good that since the destitution of the Church of Hippo-Diarrhytus should no longer be neglected, and the churches there are retained by those who have declined the infamous communion of Equitius, that certain bishops be sent from the present council, viz.: Reginus, Alypius, Augustine, Maternus, Theasius, Evodius, Placian, Urban, Valerius, Ambivius, Fortunatus, Quodvultdeus, Honoratus, Januarius, Aptus, Honoratus, Ampelius, Victorian, Evangelus and Rogation; and when those had been gathered together, and those had been corrected who with culpable pertinacity were of opinion that this flight of the same Equitius should be waited for, let a bishop be ordained for them by the vote of all. But if these should not be willing to consider peace, let them not prevent the choosing for ordination of a bishop, for the advantage of the church which has been so long destitute.

Canon 79 — De clericis qui intra annum causam suam agere non procuraverint.

Rursus constitutum est, ut quoties clericis convictis et confessis in aliquo crimine, vel propter eorum, quorum verecundiae parcitur, vel propter Ecclesiae opprobium, aut insolentem insultationem haereticorum atque gentilium, si forte causae suae adesse voluerint, et innocentiam suam asserere, intra annum excommunicationis hoc faciant: si vero intra annum causam suam purgare contempserint, nulla eorum vox postea penitus audiatur.

Of clerics who do not take care to have their causes argued within a year. It was further decreed that as often as clergymen convicted and confessed of any crime either on account of eorum, quorum verecundiæ parcitur, or on account of the opprobrium to the Church, and of the insolent glorying of heretics and Gentiles, if perchance they are willing to be present at their cause and to assert their innocence, let them do so within one year of their excommunication; if in truth they neglect during a year to purge their cause, their voice shall not be heard afterwards.

Canon 80 — Ut de alieno monasterio susceptos, nec praepositos monasterii, nec clericos liceat ordinare.

Item placuit, ut si quis de alterius monasterio repertum vel ad clericatum promovere voluerit, vel in suo monasterio majorem monasterii constituerit: episcopus, qui hoc fecerit, a caeterorum communione sejunctus suae tantum plebis communione contentus sit, et ille neque clericus, neque praepositus perseveret.

That it is not permitted to make superiors of monasteries nor to ordain as clerics those who are received from a monastery not one's own. Item, it seemed good that if any bishop wished to advance to the clericature a monk received from a monastery not under his jurisdiction, or shall have appointed him superior of a monastery of his own, the bishop who shall have thus acted shall be separated from the communion of others and shall rest content with the communion of his own people alone, but the monk shall continue neither as cleric nor superior.

Canon 81 — De episcopis qui haereticos, vel paganos haeredes instituunt.

Item constitutum est, ut si quis episcopus haeredes extraneos a consaguinitate sua, vel haereticos etiam consanguineos, aut paganos Ecclesiae praetulerit, saltem post mortem anathema ei dicatur atque ejus nomen inter Dei sacerdotes nullo modo recitetur; nec excusari possit, si intestatus decesserit, quia utique debuit factus episcopus rei suae ordinationem congruam suae professioni nequaquam differre.

Of bishops who appoint heretics or heathens as their heirs. Item, it was ordained that if any bishop should prefer to his Church strangers to blood relationship with him, or his heretical relatives, or pagans as his heirs, he shall be anathematized even after his death, and his name shall by no means be recited among those of the priests of God. Nor can he be excused if he die intestate, because being a bishop he was bound not to postpone making such a disposition of his goods as was befitting his profession.

Canon 82 — De manumissionibus.

Item placuit, ut de manumissionibus in ecclesia celebrandis ab imperatore petatur.

Of manumissions. Item, it seemed good that the Emperor be petitioned with regard to announcing manumissions in church.

Canon 83 — De falsis memoriis martyrum.

Item placuit, ut altaria quae passim per agros, et per vias, tanquam memoriae martyrum constituuntur, in quibus nullum corpus, aut reliquiae martyrum conditae probantur, ab episcopis qui locis eisdem praesunt, si fieri potest, evertantur: si autem hoc per tumultus populares non sinitur, plebes tamen admoneantur, ne illa loca frequentent, ut qui recte sapiunt, nulla ibi superstitione devincti teneantur, et omnino nulla memoria martyrum probabiliter acceptetur, nisi ubi corpus aut aliquae reliquiae sunt, aut origo alicujus habitationis, vel possessionis, vel passionis fidelissima origine traditur. Nam quae per somnia et per inanes quasi revelationes quorumlibet hominum ubicunque constituuntur altaria, omnimodo reprobentur.

Of false Memories of Martyrs. Item, it seemed good that the altars which have been set up here and there, in fields and by the wayside as Memories of Martyrs, in which no body nor reliques of martyrs can be proved to have been laid up, should be overturned by the bishops who rule over such places, if such a thing can be done. But should this be impossible on account of the popular tumult it would arouse, the people should none the less be admonished not to frequent such places, and that those who believe rightly should be held bound by no superstition of the place. And no memory of martyrs should at all be accepted, unless where there is found the body or some reliques, on which is declared traditionally and by good authority to have been originally his habitation, or possession, or the scene of his passion. For altars which have been erected anywhere on account of dreams or inane quasi-revelations of certain people, should be in every way disapproved of.

Canon 84 — De idotorum reliquiis exstirpandis.

Item placuit ab imperatoribus gloriosissimis peti, ut reliquiae idololatriae non solam in simulacris, sed in quibuscunque locis, vel lucis, vel arboribus omnimodo deleantur.

Of extirpating the remains of the idols. Item, it seemed good to petition the most glorious Emperors that the remains of idolatry not only in images, but in any places whatever or groves or trees, should altogether be taken away.

Canon 85 — Ut ab episcopo Carthaginensi, cum opus fuerit, omnium episcoporum nomine dictentur et subscribantur epistolae.

Ab universis etiam episcopis dictum est, ut si quae litterae dictandae in concilio placuerint, venerandus episcopus qui huic sedi praesidet, omnium nomine dictare et subscribere dignetur, in quibus etiam ad episcopos legatos, qui per provincias Africanas in causa Donatistarum mittendi sunt, placuit litteras dari tenorem mandati continentes, quem non egrediantur. Et subscripserunt: Aurelius episcopus Ecclesiae Carthaginensis huic decreto consensi, et praelecto subscripsi. Similiter et caeteri episcopi subscripserunt.

That by the bishop of Carthage, when there shall be need, letters shall be written and subscribed in the name of all the bishops. It was said by all the bishops: If any letters are to be composed in the name of the council it seemed good that the venerable bishop who presides over this See should vouchsafe to dictate and sign them in the name of all, among which also are those to the episcopal legates, who are to be sent throughout the African provinces, in the matter of the Donatists; and it seemed good that the letters given them should contain the tenor of the mandate which they are not to go beyond. And they subscribed: I, Aurelius, bishop of the church of Carthage have consented to this decree and having read it have signed it. Likewise all the rest of the bishops subscribed.

Canon 86 — De episcoporum ordine, ut qui posterius ordinati sunt, prioribus se non audeant anteferre.

Valentinus episcopus dixit: Si permittit bonum patientiae vestrae, prosequor ea quae praeterito tempore in Ecclesia Carthaginensi gesta sunt, et subscriptionibus fratrum firmata claruerunt, etiam nos hoc servaturos esse profiteor: sed illud scimus, inviolate semper mansisse ecclesiasticam disciplinam, ita ut nullus fratrum prioribus suis se aliquando auderet anteponere; sed officiis charitatis id semper exhibitum est prioribus, quod in sequentibus gratanter semper acciperetur. Hunc ordinem jubeat sanctitas vestra melius vestris interlocutionibus roborari. Aurelius episcopus dixit: Non decuerat quidem ut haec repeteremus, nisi forte existerent inconsideratae mentes quorumdam, quae ad haec statuenda nostros acuerent sensus; sed communis haec causa est, quam insinuavit frater et consacerdos noster, ut unusquisque nostrum ordinem sibi decretum a Deo cognoscat, et posteriores anterioribus deferant, nec eis inconsultis aliquid agere praesumant. Qua de re dico, prout captus animi mei retinet, eos qui putaverint spretis majoribus aliquid praesumendum, competenter esse ab omni concilio coercendos. Xantippus episcopus primae sedis Numidiae dixit: Audivit omnium fratrum praesentia prosecutionem fratris et consacerdotis nostri Aurelii: quid ad haec respondent? Datianus episcopus dixit: Quae majorum decrevit sententia, nostro assensui mancipabuntur, ut quae praeteritorum conciliorum gestis tenentur Carthaginensis Ecclesiae, nostra assensione plene apud omnes firmata teneantur. Universi episcopi dixerunt: Hic ordo et a patribus et a majoribus servatus est, et a nobis Deo propitio servabitur, salvo etiam jure primatus Numidiae et Mauritaniae.

Of the order of bishops, that those ordained more recently do not dare to take precedence of those ordained before them. Valentine, the bishop, said: If your good patience will permit, I follow the things which were done in time past in the Church of Carthage, and which were illustrious having been confirmed by the subscriptions of the brethren, and I profess that we intend to preserve this. For this we know, that ecclesiastical discipline has always remained inviolate: therefore let none of the brethren dare to place himself before those ordained earlier than himself; but by the offices of charity this has always been shewn to those ordained earlier, which always should be accepted joyfully by those ordained more recently. Let your holiness give command that this order be strengthened by your interlocutions. Aurelius, the bishop, said: It would not be fitting that we should repeat these things, were it not for the existence of certain inconsiderate minds, which would induce us to making such statutes; but this is a common cause about which our brother and fellow bishop has spoken, that each one of us should recognize the order decreed to him by God, and that the more recent should defer to the earlier ordained, and they should presume to do nothing when these have not been consulted. Wherefore I say, now that I think of it, that they who think they may presume to take precedence over those ordained before them, should be coerced suitably by the great council. Xantippus, bishop of the first see of Numidia, said: All the brethren present have heard what our brother and fellow bishop Aurelius has said, what answer do we make? Datian, the bishop, said: The decrees made by our ancestors should be strengthened by our assent, so that the action taken by the Church of Carthage in past synods should hold fast, being confirmed by the full assent of all of us. And all the bishops said: This order has been preserved by our fathers and by our ancestors, and shall be preserved by us through the help of God, the rights of the primacy of Numidia and of Mauritania being kept intact. Of the archives and matricula of Numidia. Moreover it seemed good to all the bishops who subscribed in this council that the matricula and the archives of Numidia should be at the first see and in the Metropolis, that is Constantina.

Canon 87 — De Quodvultdeo episcopo.

De Quodvultdeo etiam Centuriensi, quoniam adversarius ipsius, cum se petiisset introduci ad concilium nostrum, interrogatus, utrum cum eo vellet apud episcopos experiri, primo promiserat, et alia die respondit hoc sibi non placere, atque discessit: placuit omnibus episcopis, ut nullus idem Quodvultdeo communicet, donec causa ejus, qualem potuerit, terminum sumat. Nam adimi ei episcopatum, antequam causae ejus exitus appareret, nulli Christiano videri jure potuisset.

Concerning Quodvultdeus, the bishop. In the case of Quodvultdeus of Centuria, it pleased all the bishops that no one should communicate with him until his cause should be brought to a conclusion, for his accuser when he sought to bring the cause before our council, upon being asked whether he was willing with him to be tried before the bishops, at first said that he was, but on another day answered that he was not willing, and went away. Under these circumstances to deprive him of his bishoprick, before the conclusion of his cause was known, could commend itself to no Christian as a just act.

Canon 88 — De Maximiano episcopo.

De Maximiano autem Bagaiensi, et ad eum, et ad ipsam plebem placuit de concilio litteras dari, ut et ipse ab episcopatu discedat, et illi sibi alium requirant.

Of Maximian, the bishop. But in the case of Maximian of Vagai it seemed good that letters be sent from the council both to him and to his people; that he should vacate the bishoprick, and that they should request another to be appointed for them.

Canon 89 — Ut episcopi qui ordinantur, ab ordinatoribus suis epistolas accipiant, quae diem et consulem praeferant.

Deinde placuit, ut quicunque deinceps ab episcopis ordinantur per provincias Africanas, litteras accipiant ab ordinatoribus suis manu eorum subscriptas, continentes consulem et diem: ut nulla altercatio de posterioribus vel anterioribus oriatur.

That bishops who are ordained shall receive letters from their ordainers bearing the date and the name of the consul. It further seemed good that whoever thereafter should be ordained by the bishops throughout the African provinces, should receive from their ordainers letters, written in their own hands, containing the name of the consul and the date, that no altercation might arise concerning which were ordained first and which afterwards.

Canon 90 — De his qui vel semel in Ecclesia legerint, ab aliis non posse promoveri.

Item placuit, ut quicunque in Ecclesia vel semel legerit, ab alia Ecclesia ad clericatum non teneatur. Et subscripserunt: Aurelius episcopus Ecclesiae Carthaginensis huic decreto consensi, et praelecto subscripsi. Similiter et caeteri episcopi subscripserunt.

Of those who have once read in church, that they cannot be advanced by others. Item, it seemed good that whoever in church even once had read should not be admitted to the ministry (clericatum) by another church. And they subscribed: I, Aurelius, bishop of the Church of Carthage, have consented to this decree, and, having read it, have signed it. Likewise also the rest of the bishops signed.

Canon 91 — De conveniendis Donatistis.

Aurelius episcopus dixit: Quod in tractatum venit charitatis vestrae, puto hoc ecclesiasticis gestis esse firmandum. Professio enim vestra omnium hoc deprompsit, debere unumquemque nostrum in civitate sua per se convenire Donatistarum praepositos, aut adjungere sibi vicinum collegam, ut pariter eos in singulis quibusque civitatibus vel locis per magistratus vel seniores locorum conveniant. Hoc si omnibus placet, edicatur. Ab universis episcopis dictum est: Omnibus placet, et omnes hac subscriptione nostra firmavimus. Petimus etiam, ut epistolis ad judices de concilio mittendis, pro omnibus subscribat sanctitas tua. Aurelius episcopus dixit: Si videtur charitati vestrae, forma conventionis eorum recitetur, ut hunc tenorem prosecutionis omnes, si placuerit, teneamus. Ab universis episcopis dictum est: Recitetur. Laetus notarius recitavit.

Of holding meetings with the Donatists. Aurelius, the bishop, said: What has come out in the handling of your charity, I think this should be confirmed by ecclesiastical acts. For the profession of all of you shews that each one of us should call together in his city the chiefs of the Donatists either alone and with one of his neighbour bishops, so that in like manner in the different cities and places there should be meetings of them assembled by the magistrates or seniors of the places. And let this be made an edict if it seems good to all. And all the bishops said: It seems good to all, and we all have confirmed this with our subscription. Also we desire that your holiness sign the letters to be sent from the council to the judges. Aurelius, the bishop, said: If it seems good to your charity, let the form of summoning them be read, in order that we all may hold the same tenour of proceeding. All the bishops said: Let it be read. Lætus the Notary read.

Canon 92 — Forma conventionis Donatistarum.

Ille episcopus Ecclesiae illius dixit: Quid de auctoritate illius amplissimae sedis impetraverimus, petimus gravitatem vestram recitare, et gestis innecti, atque ut in effectum deduci jubeatis. Recitata autem jussione, atque actis innexa, ille episcopus Ecclesiae illius dixit: Quid ergo nobis de concilio Ecclesiae catholicae mandatum sit ad Donatistas per vestram gravitatem perferendum, audire, et actis inserere, et ad eos perferre dignemini, eorumque responsionem rursus apud acta vestra nobis insinuare. Convenimus vos ex concilii nostri catholica auctoritate missi, de vestra correptione gaudere cupientes, considerantes Domini charitatem, qui dixit: Beati pacifici, quia ipsi filii Dei vocabuntur, et admonuit per Prophetam etiam in his, qui dicunt se fratres nostros non esse, dicere nos debere, fratres nostri estis. Hanc ergo pacificam ex charitate venientem commonitionem nostram contemnere non debetis: ut si quid veritatis habere vos arbitramini, non dubitetis asserere, id est, ut congregato vestro concilio deligatis ex vobis, quibus causam assertionis vestrae committatis: ut et nos possimus hoc facere, ut etiam de nostro concilio deligantur qui cum eis quos delegeritis, constituto loco et tempore quidquid quaestionis est quod vestram a nobis separat communionem, cum pace discutiant, et tandem aliquando, adjuvante Domino Deo nostro, finem veternosus error accipiat, ne propter animositatem hominum infirmae animae, et ignari populi sacrilega dissensione dispereant. Si enim hoc fraterne acceperitis, veritas facile dilucescet; si autem hoc facere nolueritis, diffidentia vestra facile innotescet. Cumque recitata esset, ab universis episcopis dictum est: Satis placet, hoc fiat. Et subscripserunt. Aurelius episcopus Ecclesiae Carthaginensis huic decreto consensi, et praelecto subscripsi. Similiter et caeteri episcopi subscripserunt.

Form of convening the Donatists. That bishop of that church said: What by the authority of that most ample see we shall have impetrated, we ask your gravity to have read, and that you order it to be joined to the acts and carried into effect. When the jussio had been read and joined to the acts, the bishop of the Catholic Church, said: Vouchsafe to listen to the mandate to be sent through your gravity to the Donatists, and to insert it in the acts, and to carry it to them, and informs us in your acts of their answer. "We, sent by the authority of our Catholic Council, have called you together, desiring to rejoice in your correction, bearing in mind the charity of the Lord who said: Blessed are the peacemakers, for they shall be called the children of God; and moreover he admonished through the prophet those who say they are not our brothers, that we ought to say: Ye are our brethren. Therefore you ought not to despise this pacific commonitory coming of love, so that if ye think we have any part of the truth, ye do not hesitate to say so: that is, when your council is gathered together, ye delegate of your number certain to whom you intrust the statement of your case; so that we may be able to do this also, that there shall be delegated from our Council who with them delegated by you may discuss peacefully, at a determined place and time, whatever question there is which separates your communion from us; and that at length the old error may receive an end through the assistance of our Lord God, lest through the animosity of men, weak souls, and ignorant people should perish by sacrilegious dissension. But if ye shall accept this proposition in a fraternal spirit, the truth will easily shine forth, but if ye are not willing to do this, your distrust will be easily known." And when this had been read, all the bishops said: This pleases us well, so let it be. And they subscribed: I, Aurelius, bishop of the Carthaginian Church, have consented to this decree, and having read it, have subscribed it. Likewise also the rest of the bishops signed. This synod sent a legation to the Princes against the Donatists. The most glorious emperor Honorius Augustus, being consul for the sixth time, on the Calends of July, at Carthage in the basilica of the second region. In this council Theasius and Euodius received a legation against the Donatists. In this council was inserted the commonitorium which follows.

Canon 93 — Quale commonitorium acceperunt legati contra Donatistas.

Commonitorium fratribus Theasio et Evodio, legatis ex Carthaginensi concilio ad gloriosissimos religiosissimosque principes missis, cum Domini auxilio piissimos imperatores adierint, ut eis insinuent. Quemadmodum plena fiducia secundum superioris anni concilium Donatistarum praepositi actis municipalibus sunt conventi, ut si confiderint de assertionibus suis, electis ex suo numero aliquibus idoneis, nobiscum pacifice conferrent, et mansuetudine Christiana, si quid veritatis tenerent, non ambigerent demonstrare, quo ita sinceritas catholica, quae jam pridem superioribus temporibus claruit, nunc quoque per imperitiam vel pertinaciam resistentibus innotesceret: sed quia diffidentia premebantur, nihil pene ausi sunt respondere. Unde quia impletum est erga eos episcopale ac pacificum officium, et illi qui veritati respondere nequiverunt, ad immanes violentias sunt conversi; ita ut multos episcopos multosque clericos (ut de laicis taceamus) insidiis oppresserint. Ecclesias etiam aliquas invaserint, aliquas invadere pertentaverint: ipsorum jam clementiae est consulere, ut Ecclesia catholica, quae eos religioso utero in Christo genuit, et fidei firmitate nutrivit, eorum etiam prospectione muniatur, ne temerarii homines, religiosis temporibus, infirmos populos terrendo praevaleant: quoniam seducendo depravare non possunt. Nota est enim, et saepe legibus conclamata Circumcellionum qua furunt detestabilis manus: quae etiam ipsorum religiosissimorum supra principum frequentibus sanctionibus condemnata est, adversus quorum furorem possimus non insolita, nec a Scripturis sanctis aliena impetrare praesidia, quando apostolus Paulus, sicut in apostolorum Actibus fidelibus notum est, factiosorum conspirationem militari etiam submovit auxilio. Sed nos illud poscimus, ut catholicis Ecclesiis ordinum per civitates singulas, et vicinorum quorumque possessorum per diversa loca sine ulla dissimulatione tuitio praebeatur. Simul etiam petendum ut illam legem quae a religiosae memoriae eorum patre Theodosio de auri libris decem in ordinatores vel ordinatos haereticos, seu etiam in possessores, ubi eorum congregatio deprehenditur, promulgata est, ita deinceps confirmari praecipiant: ut in eos valeat, contra quos propter eorum insidias catholici provocati contestationem deposuerint, ut hoc saltem terrore a schismatica vel haeretica pravitate desistant, qui consideratione aeterni supplicii emendari corrigique dissimulant. Petendum etiam ut lex quae haereticis vel ex donationibus vel ex testamentis aliquid capiendi vel relinquendi denegat facultatem, ab eorum quoque pietate hactenus repetatur, ut eis relinquendi vel sumendi jus adimat, qui pertinaciae furore caecati in Donatistarum errore perseverare voluerint. Caeterum illis qui consideratione unitatis et pacis se corrigere voluerint, absque interdicto hujus legis capiendae haereditatis aditus pateat, etiamsi adhuc in errore haeretico constitutis aliquid ante donationis vel haereditatis obvenit: his sane exceptis, qui lite pulsati putaverint ad catholicam transeundum, quia de talibus credibile est, non metu coelestis judicii potius quam terreni commodi aviditate unitatem catholicam praeoptasse. Ad haec autem omnia praesidio opus est potestatum suarum quarumque provinciarum, sane pro utilitatibus Ecclesiae, quidquid intellexerint prodesse, agendi et imperandi liberam decernimus legationem. Illud praeterea cunctis nobis placuit, ut litterae de coetu nostro ad gloriosissimos imperatores et eminentissimas potestates dirigantur: quibus instruantur omnium consensu ad beatissimum comitatum legatos a nobis esse directos. Sed quia iisdem litteris ab omnibus subscribi tardissimum est, nisi singulorum subscriptionibus eaedem epistolae onerentur, petimus, frater Aureli, ut iisdem tua charitas nostro omnium nomine subscribere dignetur, et subscripserunt. Aurelius episcopus Ecclesiae Carthaginensis, huic decreto consensi, et subscripsi: similiter et caeteri episcopi subscripserunt. Litterae etiam ad judices mittendae sunt, ut donec Dominus legatos ad nos redire permittat, tuitionem per ordines civitatum, et possessores praediorum Ecclesiae catholicae impertiant. Adjungendum etiam de Equitio, ut improbitas ejus, qua sibi jus sacerdotum improbissime vindicat, ab Hipponensi Diaretorum dioecesi secundum statuta imperatoria repellatur. Litterae etiam ad episcopum Romanae Ecclesiae commendatione legatorum mittendae sunt, vel ad alios, ubi fuerit imperator, et subscripserunt. Item Aurelius episcopus Ecclesiae Carthaginensis huic decreto consensi, et praelecto subscripsi. Similiter et caeteri episcopi subscripserunt.

The character of the Commonitory which the legates received against the Donatists. The Commonitorium for our brothers Theasius and Evodius, sent as legates from the Council of Carthage to the most glorious and most religious princes. When by the help of the Lord they are come into the presence of the most pious princes, they shall declare to them with what fulness of confidence, according to the direction of the council of the year before, the prelates of the Donatists had been urged by the municipal authority to assemble, in order that if they really meant their professions, they might by fit persons chosen from their number, enter into a peaceful conference with us in Christian meekness, and whatever they held as truth they might not hesitate to declare it frankly; so that from such conference the sincerity of the Catholic position, which has been conspicuous for so long a time, might be perceived even by those who from ignorance or obstinacy were opposing themselves to it. But deterred by their want of confidence they scarcely ventured to reply. And forsooth, because we had discharged toward them the offices which become bishops and peacemakers, and they had no answer to make to the truth, they betook themselves to unreasonable acts of brute force, and treacherously oppressed many of the bishops and clergy, to say nothing of the laity. And some of the churches they actually invaded, and tried to assault still others. And now, it behoves the gracious clemency of their Majesties to take measures that the Catholic Church, which has begotten them as worshippers of Christ in her womb, and has nourished them with the strong meat of the faith, should by their forethought, be defended, lest violent men, taking advantage of the times of religious excitement, should by fear overcome a weak people, whom by argument they were not able to pervert. It is well known how often the vile gatherings (detestabilis manus) of the Circumcelliones have been forbidden by the laws, and also condemned by many decrees of the Emperors, their majesties most religious predecessors. Against the madness of these people it is not unusual nor contrary to the holy Scriptures to ask for secular [theias in the Greek] protection, since Paul the Apostle, as is related in the authentic Acts of the Apostles, warded off a conspiracy of certain lawless men by the help of the military. Now then we ask that there be extended to the Catholic Churches, without any dissimulation, the protection of the ordinum [i.e. companies of soldiers, stationed] in each city, and of the holders of the suburban estates in the various places. At the same time it will be necessary to ask that they give commandment that the law, set forth by their father Theodosius, of pious memory, which imposed a fine of ten pounds of gold upon both the ordainers and the ordained among heretics, and which was also directed against proprietors at whose houses conventicles were held, be confirmed anew; so that it may be effective with persons of this sort when Catholics, provoked by their wiles, shall lay complaint against them; so that through fear at least, they may cease from making schisms and from the wickedness of the heretics, since they refuse to be cleansed and corrected by the thought of the eternal punishment. Let request be also made that the law depriving heretics of the power of being able to receive or bequeath by gift or by will, be straightway renewed by their Piety, so that all right of giving or receiving may be taken away from those who, blinded by the madness of obstinacy, are determined to continue in the error of the Donatists. With regard to those who by considerations of unity and peace are willing to correct themselves, let permission be granted to them to receive their inheritance, the law notwithstanding, even though the bequest by gift or inheritance was made while they were yet living in the error of the heretics; those of course being excepted, who under the stress of legal proceedings have sought to enter the Catholic Church; for it may well be supposed, that persons of this latter sort desired Catholic unity, not so much from fear of the judgment of heaven, as from the greed of earthly gain. For the furtherance of all these things the help of the Powers (Potestatum) of each one of the provinces is needed. With regard to other matters, whatever they shall perceive is for the Church's interests, this we have resolved that the legation have full authority to do and to carry into effect. Moreover it seemed good to us all, that letters from our assembly should be sent to the most glorious Emperors and most Excellent Worthinesses, whereby they may be assured of the agreement of us all that the legates should be sent by us to their most blessed court. Since it is a very slow business for us all to set our names to these letters, and in order that they may not be burdened with the signature of each one of us, we desire thee, brother Aurelius, that thy charity be good enough to sign them in the name of us all. And to this they all agreed. I, Aurelius, Bishop of the Church of Carthage have consented to this decree and have subscribed my name. And so all the other bishops subscribed. Letters ought likewise to be sent to the judges that, until the lord permit the legates to return to us, they give protection through the soldiers of the cities, and through the holders of the farms of the Catholic Church. It ought also to be added concerning the dishonest Equitius, which he had shewn by laying claim to the jus sacerdotum, that he be rejected from the diocese of Hippo according to the statutes of the Emperors. Letters ought also to be sent to the Bishop of the Church of Rome in commendation of the legates, and to the other Bishops who may be where the Emperor is. To this they assented. Likewise I, Aurelius, Bishop of the Church of Carthage, have consented to this decree, and having read it, have set my name to it. And all the other bishops likewise subscribed.

Canon 94 — Brevis causarum.

Ut libera legatio ab omnibus provinciis ad concilium dirigatur, ad Mizonium legati, et litterae, propter liberam dirigendam legationem destinare praeceptae sunt: ut quia apud Carthaginem tantum unitas facta est, dentur etiam litterae ad judices: ut et aliis provinciis et civitatibus operam impendi jubeant unitati, et gratiarum actiones de Carthaginensi Ecclesia pro universa Africa de exclusione Donatistarum cum episcoporum litteris ad comitatum mittantur. Recitatae litterae papae Innocentii, ut episcopi ad transmarina pergere facile non debeant, quod hoc ipsum episcoporum sententiis confirmatur: ut propter gratiarum actionem et exclusionem Donatistarum duo clerici Ecclesiae Carthaginensis ad comitatum mittantur.

Summary of Chapters. That a free delegation be sent to the council from all the provinces to Mizoneum. Legates and letters were ordered to be sent for the purpose of directing the free legation: that became the unity had been made only at Carthage, letters should also be given to the judges, that they might order in the other provinces and cities the work of union to be proceeded with, and the thanksgivings of the Church of Carthage for the whole of Africa concerning the exclusion of the Donatists should be sent with the letters of the bishops to Court (ad Comitatum). The letters of Pope Innocent were read: that bishops ought not readily to carry causes across seas, and this very thing was confirmed by the judgment of the bishops themselves; that on account of thanksgiving and the exclusion of the Donatists, two clerics of the Church of Carthage should be sent to Court.

Canon 95 — Concilium universale non nisi necessitate faciendum.

Placuit ut non sit ultra fatigandis fratribus anniversaria necessitas, sed quoties exegerit causa communis, id est totius Africae, undecunque ad hanc sedem de hac re datae litterae fuerint, congregandam esse synodum in ea provincia ubi opportunitas persuaserit: causae autem quae communes non sunt, in suis provinciis judicentur.

An universal council to be held only when necessary. It seemed good that there should be no more the yearly necessity of fatiguing the brethren; but as often as common cause, that is of the whole of Africa, demands, that letters shall be given on every side to that see in this matter, that a synod should be gathered in that province, where the desirability of it induces; but let the causes which are not of general interest be judged in their own provinces.

Canon 96 — Ut ab electis judicibus provocare non liceat.

Si autem fuerit provocatum, eligat qui provocaverit judices, et cum eo et ille contra quem provocaverit: ut ab ipsis deinceps nulli liceat provocare.

That from judges who have been chosen, no appeals may be taken. If an appeal be taken, let him who makes it choose the judges, and with him he also against whom the appeal is taken; and from their decision no appeal may be made. Concerning the delegates of the different provinces. When all the delegates of the different provinces came together, they have been most graciously received, that is those of the Numidians, Byzacenes, Stifensian Moors, as well as Cæsarians and Tripolitans. Concerning the executors of Churches. It has seemed good moreover that the appointment of five executors should be asked for in all matters pertaining to the necessities of the Church, who shall be portioned off in the different provinces.

Canon 97 — Ut ab imperatoribus postuletur advocatorum defensio pro causis Ecclesiae.

Placuit etiam ut petant ex nomine provinciarum omnium legati perrecturi, Vincentius et Fortunatianus a gloriosissimis imperatoribus: ut deut facultatem defensores constituendi scholasticos, qui in actu sunt, vel in munere defensionis causarum, ut more sacerdotum provinciae, iidem ipsi qui defensionem Ecclesiarum susceperint, habeant facultatem pro negotiis Ecclesiarum, quoties necessitas flagitaverit, vel ad obsistendum obrepentibus, vel ad necessaria suggerenda, ingredi judicum secretaria.

That there be sought from the Emperor the protection of Advocates in causes ecclesiastical. It seemed good that the legates who were about leaving, viz., Vincent and Fortunatian, should in the name of all the provinces ask from the most glorious Emperors to give a faculty for the establishment of scholastic defensors, whose shall be the care of this very kind of business: so that as the priests of the province, they who have received the faculty as defensors of the Churches in ecclesiastical affairs, as often as necessity arises, may be able to enter the private apartments of the judges, so as to resist what is urged on the other side, or to make necessary explanations.

Canon 98 — De plebibus quae nunquam episcopos habuerunt.

Placuit et illud, ut plebes quae nunquam habuerunt proprios episcopos, nisi ex concilio plenario uniuscujusque provinciae et primatis, atque consensu ejus ad cujus dioecesim eadem Ecclesia pertinebat, decretum fuerit, minime accipiant.

Of the peoples which never had bishops. It seemed good that such peoples as had never had bishops of their own should in no way receive such unless it had been decreed in a plenary council of each province and by the primates, and with the consent of the bishop of that diocese to which the church belonged.

Canon 99 — De plebibus vel dioecesibus ex Donatistis conversis.

Sane ut illae plebes quae conversae sunt a Donatistis, et habuerunt episcopos sine dubio, inconsulto concilio habere mereantur: quae autem plebes habuerunt episcopum, et eo defuncto voluerint non episcopum proprium habere, sed ad alicujus episcopi dioecesim pertinere, non eis esse denegandum. Nec non et illud suggestum est, quod plebes ante legem imperatoris de unitate latam quicunque converterentur episcopi ad catholicam, ipsi eas obtinere debeant: verum a lege unitatis, et deinceps, oporteat universas Ecclesias vindicare sibi episcopos catholicos eorum locorum, ad quae loca sub haereticis pertinebant vel conversorum ad catholicam, vel non conversorum haereticorum, et dioeceses, et si qua forte sunt instrumenta Ecclesiae, vel ad ejus jus pertinentia. Qui vero aliqua usurpaverunt, post legem usurpata conventi restituant.

Of people or dioceses returned from the Donatists. Such communities as have returned from the Donatists and have had bishops, without doubt may continue to have them even without any action of the councils, but such a community as had a bishop and when he dies wish no longer to have a bishop of their own, but to belong to the diocese of some other bishop, this is not to be denied them. Also such bishops as before the promulgation of the imperial law concerning unity as brought back their people to the Catholic Church, they ought to be allowed still to rule them: but from the time of that law of unity, all the Churches, and their dioceses, and if perchance there be any instruments of the Church or things pertaining to its rights should belong to the Catholic bishops of those places to whom the places pertained while under the heretics, whether they be converted to the Catholic Church or remain unconverted heretics. Whoever after this law shall make any such usurpation, shall restore as is meet the usurped possessions.

Canon 100 — De suggestione Maurentii episcopi.

Ad suggestionem vel postulationem episcopi Maurentii, cum lecta fuisset scheda quam obtulit episcopus Placentinus, qui personam legati Numidiarum gestat, sententia ejusdem Placentini recitata est in conspectu episcoporum, et cum quaererentur hi quos adesse voluit a diaconis pro foribus, id est, seniores a nova Germania, ac minime invenirentur, secundo vel tertio requisiti: propterea censuit sanctum concilium ut litterae ad eumdem senem Xantippum praerogentur, quo noverit voluntati plebis memoratae nullo modo injuriam episcopi succumbendum. Maurentius episcopus dixit: Quoniam requisiti sunt seniores a nova Germania secundo ac tertio, et non sunt inventi, quibus praeceptum erat a primate ut occurrerent ad venerabile concilium, quod nunc agitur idibus Juniis, suam absentiam procurarunt: idcirco decernat ex hac re aliquid sanctitas vestra, ne sub molestia calumniae ipsorum innocens videar laborare: concilium sanctum statuit, debuisse quidem secundum censuram sacerdotalem ex hoc concilio adversus contumaces ferri sententiam: sed quia mansuetudo ecclesiastica servanda est in omnibus causis, promissae sunt litterae ad senem Xantippum, ut noverint judices de concilio electos sine dilatione considerare debere in civitate Thubursicensi, ut negotio congruum adhibeatur examen. Maurentius episcopus dixit: Judices peto sanctum senem Xantippum, sanctum Augustinum, Florentium, Theasium, Sansucium, Secundum, et Posidium, hos decerni mihi jubeatis. Sanctum concilium concessit judices postulatos, reliquos autem judices ad complendum numerum necessarios, eligentibus ipsis senioribus a nova Germania, senex Xantippus curavit decernere.

Of the suggestion of Bishop Maurentius. Bishop Maurentius having an information against him, lying before the council, moves for a hearing; but the informers don't appear upon three calls made by the deacons on the day appointed. The cause is referred to Senex Xantippus, Augustinus, and five more summoned by the council, the informers were to make up the number twelve.

Canon 101 — De pacificandis Ecclesiis Romana et Alexandrina.

Placuit etiam ut de dissensione Romanae atque Alexandrinae Ecclesiae ad sanctum papam Innocentium scribatur, quo utraque Ecclesia intra se pacem, quam praecepit Dominus, teneat.

Of making peace between the Churches of Rome and Alexandria. It seemed good that a letter be written to the holy Pope Innocent concerning the dissension between the Churches of Rome and Alexandria, so that each Church might keep peace with the other as the Lord commanded.

Canon 102 — De his qui uxores, aut quae viros dimittunt, ut sic maneant.

Placuit ut, secundum evangelicam et apostolicam disciplinam, neque dimissus ab uxore, neque dimissa a marito, alteri conjungatur, sed ita maneant, aut sibimet reconcilientur: quod si contempserint, ad poenitentiam redigantur, in qua causa legem imperialem petendam promulgari.

Of those who put away their wives or husbands, that so they remain. It seemed good that according to evangelical and apostolical discipline a man who had been put away from his wife, and a woman put away from her husband should not be married to another, but so should remain, or else be reconciled the one to the other; but if they spurn this law, they shall be forced to do penance, covering which case we must petition that an imperial law be promulgated.

Canon 103 — De precibus ad altare dicendis.

Placuit etiam hoc, ut preces quae probatae fuerint in concilio, sive praefationes, sive commendationes, seu manus impositiones, ab omnibus celebrentur, nec aliae omnino contra fidem praeferantur, sed quaecunque a prudentioribus fuerint collectae dicantur.

Of the prayers to be said at the Altar. This also seemed good, that the prayers which had been approved in synod should be used by all, whether prefaces, commendations, or laying on of the hand, and that others contrary to the faith should not be used by any means, but that those only should be said which had been collected by the learned.

Canon 104 — De his qui publicorum judiciorum cognitionem ab imperatore poposcerint.

Placuit, ut quicunque ab imperatore cognitionem judiciorum publicorum petierit, honore proprio privetur: si autem episcopale judicium ab imperatore postularit, nihil ei obsit.

Of these who ask from the Emperor that secular judges may take cognizance of their causes. It seemed good that whoever should seek from the Emperor, that secular judges should take cognizance of his business, should be deprived of his office; if however, he had asked from the Emperor an episcopal trial, no objection should be made.

Canon 105 — De his qui, cum in Africa non communicant, voluerint trans mare subrepere.

Quicunque autem non communicans in Africa, si in transmarinis ad communicandum obrepserit, jacturam clericatus excipiat.

Of those who do not communicate in Africa and would go across seas. Whoever does not communicate in Africa, and goes to communicate across seas, let him be cast out of the clergy.

Canon 106 — Ut pergentes ad comitatum causam suam, vel Carthaginensi, vel Romano pontifici insinuare procurent.

Placuit, ut quicunque ad comitatum ire voluerit, in formata, qua ad urbis Romae Ecclesiam mittitur, intimetur: ut inde etiam ad comitatum formatam accipiat. Quod si accipiens ad Romam tantummodo formatam, et tacens necessitatem, quae ad comitatum illi pergendum est, voluerit etiam ad comitatum pergere, a communione removeatur. Quod si ibi Romae ei repentina necessitas orta fuerit ad comitatum pergendi, alleget apud episcopum urbis Romae ipsam necessitatem, et de hoc scripta ejusdem Romani episcopi perferat. Formatae autem quae a primatibus vel a quibuscunque episcopis clericis propriis dantur, habeant diem Paschae: quod si adhuc ejusdem anni Paschae dies incertus est, ille praecedens adjungatur, quomodo solet post consulatum in publicis gestis ascribi. Placuit et illud, ut adversus Donatistas et paganos, vel eorum superstitiones, legati missi de hoc glorioso concilio, quidquid utile perviderint, de gloriosissimis principibus impetrent. Placuit etiam petitu omnium episcoporum, ut epistolis omnibus de concilio dandis sanctitas tua sola subscribat. Et subscripserunt. Aurelius episcopus Carthaginensis huic decreto consensi, et praelecto subscripsi. Similiter et caeteri episcopi subscripserunt.

That those who are going to carry their case to court should be careful to inform either the bishop of Carthage or the bishop of Rome. It seemed good that whoever wished to go to court, should give notice in the form which is sent to the Church of the city of Rome, that from thence also he should receive a formed letter to court. But if receiving only a formed letter to Rome, and saying nothing about the necessity which he had of going to court, he willed immediately to go thither, let him be cut off from communion. But if while at Rome the necessity of going to court suddenly arose, let him state his necessity to the bishop of Rome and let him carry with him a rescript of the same Roman bishop. But let the formed letters which are issued by primates and by certain bishops to their own clergy have the date of Easter; but if it be yet uncertain what is the date of Easter of that year, let the preceding Easter's date be set down, as it is customary to date public acts after the consulship. It further seemed good that those who were sent as delegates from this glorious council should ask of the most glorious princes whatever they saw would be useful against the Donatists and Pagans, and their superstitions. It also seemed good to all the bishops that all conciliar letters be signed by your holiness alone. And they subscribed: I, Aurelius, Bishop of Carthage, have consented to this decree, and having read it, now subscribe my name. Likewise also the rest of the bishops subscribed.

Canon 107 — Concilium de cognitione episcopi.

Gloriosissimis imperatoribus Honorio VII et Theodosio III Aug. conss., XVII cal. Julias Carthagine in basilica regionis secundae. In hoc concilio placuit ut non sibi unus episcopus vindicet cognitionem. Gesta hujus concilii ideo non descripsi, quoniam provinciale, non universale celebratum est.

A Council concerning a bishop taking cognizance. In the consulate of the most glorious Emperors Honorius for the VII^th time and Theodosius for the IIId, Augusti, xvii. Calends of July, a synod was held at Carthage in the basilica of the second region. In this council it seemed good that no one bishop should claim the right to take cognizance of a cause. The acts of this council I have not here written down, because it was only provincial and not general.

Canon 108 — Concilium contra haeresim Pelagii et Coelestii.

Gloriosissimis imperatoribus Honorio XII et Theodosio IX Augg. conss., cal. Maias Carthagine in secretario basilicae Fausti. Cum Aurelius episcopus universali concilio consedisset, astantibus diaconis, placuit omnibus episcopis, quorum nomina et subscriptiones inditae sunt, in sancta synodo Carthaginensis Ecclesiae constitutis.

Synod against the heresy of Pelagius and Celestius. In the consulate of the most glorious Emperors, Honorius for the XII^th time and Theodosius for the VIII^th, Augusti most exalted, on the Calends of May, at Carthage in the secretarium of the Basilica of Faustus. When Aurelius the bishop presided over the whole council, the deacons standing by, it pleased all the bishops, whose names and subscriptions are indicated, met together in the holy synod of the Church of Carthage to define--

Canon 109 — Quod Adam non sit factus a Deo mortalis.

Ut quicunque dicit Adam primum hominem mortalem factum, ita ut sive peccaret sive non peccaret, moreretur in corpore, hoc est, de corpore exiret, non peccati merito, sed necessitate naturae, anathema sit.

That Adam was not created by God subject to death. That whosoever says that Adam, the first man, was created mortal, so that whether he had sinned or not, he would have died in body--that is, he would have gone forth of the body, not because his sin merited this, but by natural necessity, let him be anathema.

Canon 110 — Quod parvuli in peccatorum remissionem baptizentur.

Item placuit, ut quicunque parvulos recentes ab uteris matrum baptizandos negat, aut dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod lavacro regenerationis expietur, unde sit consequens ut in eis forma baptismatis in remissionem peccatorum non vera, sed falsa intelligatur, anathema sit. Quoniam non aliter intelligendum est quod ait Apostolus: Per unum hominem peccatum intravit in mundum, et per peccatum mors, et ita in omnes homines pertransiit, in quo omnes peccaverunt; nisi quemadmodum Ecclesia catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei etiam parvuli, qui nihil peccatorum in seipsos adhuc committere potuerunt, ideo in peccatorum remissionem veraciter baptizantur, ut in eis regeneratione mundetur, quod generatione traxerunt.

That infants are baptized for the remission of sins. Likewise it seemed good that whosoever denies that infants newly from their mother's wombs should be baptized, or says that baptism is for remission of sins, but that they derive from Adam no original sin, which needs to be removed by the laver of regeneration, from whence the conclusion follows, that in them the form of baptism for the remission of sins, is to be understood as false and not true, let him be anathema. For no otherwise can be understood what the Apostle says, "By one man sin is come into the world, and death through sin, and so death passed upon all men in that all have sinned," than the Catholic Church everywhere diffused has always understood it. For on account of this rule of faith (regulam fidei) even infants, who could have committed as yet no sin themselves, therefore are truly baptized for the remission of sins, in order that what in them is the result of generation may be cleansed by regeneration.

Canon 111 — Quod gratia Dei non solum remissionem tribuit peccatorum, sed etiam praestat adjutorium, ne peccetur.

Item placuit ut quicunque dixerit gratiam Dei, qua justificatur homo per Jesum Christum Dominum nostrum, ad solam remissionem peccatorum valere, quae jam commissa sunt, non etiam ad adjutorium ut non committantur, anathema sit.

That the grace of God not only gives remission of sins, but also affords aid that we sin no more. Likewise it seemed good, that whoever should say that the grace of God, by which a man is justified through Jesus Christ our Lord, avails only for the remission of past sins, and not for assistance against committing sins in the future, let him be anathema.

Canon 112 — Quod gratia Christi non solum scientiam tribuit auid agamus, sed etiam dilectionem nobis inspirat, ut quod scimus implere valeamus.

Item quisquis dixerit eamdem gratiam Dei per Jesum Christum Dominum nostrum propter hoc tantum nos adjuvare ad non peccandum, quia per ipsam nobis revelatur, et aperitur intelligentia mandatorum, ut sciamus quid appetere, quid vitare debeamus: non autem per illam nobis praestari, ut quod faciendum cognoverimus etiam facere diligamus atque valeamus, anathema sit. Cum enim dicat Apostolus, Scientia inflat, charitas vero aedificat, valde impium est ut credamus ad eam quae inflat nos habere gratiam Christi, ad eam quae aedificat non habere: cum sit utrumque donum Dei, et scire quid facere debeamus, et diligere ut faciamus, ut aedificante charitate scientia non possit inflare. Sicut autem de Deo scriptum est, Qui docet hominem scientiam, ita etiam scriptum est, Charitas ex Deo est.

That the grace of Christ gives not only the knowledge of our duty, but also inspires us with a desire that we may be able to accomplish what we know. Also, whoever shall say that the same grace of God through Jesus Christ our Lord helps us only in not sinning by revealing to us and opening to our understanding the commandments, so that we may know what to seek, what we ought to avoid, and also that we should love to do so, but that through it we are not helped so that we are able to do what we know we should do, let him be anathema. For when the Apostle says: "Wisdom puffeth up, but charity edifieth" it were truly infamous were we to believe that we have the grace of Christ for that which puffeth us up, but have it not for that which edifieth, since in each case it is the gift of God, both to know what we ought to do, and to love to do it; so that wisdom cannot puff us up while charity is edifying us. For as of God it is written, "Who teacheth man knowledge," so also it is written, "Love is of God."

Canon 113 — Quod sine Dei gratia nihil boni possimus implere.

Item placuit ut quicunque dixerit ideo nobis gratiam justificationis dari, ut quid facere libero jubemur arbitrio, facilius possimus implere per gratiam, tanquam et si gratia non daretur, non quidem facile, sed tamen possimus etiam sine illa implere divina mandata, anathema sit. De fructibus enim mandatorum Dominus loquebatur, ubi non ait, Sine me difficilius potestis facere: sed ait, Sine me nihil potestis facere.

That without the grace of God we can do no good thing. It seemed good that whosoever should say that the grace of justification was given to us only that we might be able more readily by grace to perform what we were ordered to do through our free will; as if though grace was not given, although not easily, yet nevertheless we could even without grace fulfil the divine commandments, let him be anathema. For the Lord spake concerning the fruits of the commandments, when he said: "Without me ye can do nothing," and not "Without me ye could do it but with difficulty."

Canon 114 — Quod non solum humilis, sed verax sanctorum vox ista est, Si dixerimus quia peccatum non habemus, nos ipsos seducimus.

Item placuit, quod ait sanctus Joannes apostolus: Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est, quisquis sic accipiendum putaverit, ut dicat, propter humilitatem oportere dici nos non habere peccatum, non quia vere ita est, anathema sit. Sequitur enim apostolus, et adjungit: Si autem confessi fuerimus peccata nostra, fidelis est et justus, qui remittat nobis peccata, et mundet nos ab omni iniquitate. Ubi satis apparet hoc non tantum humiliter, sed etiam veraciter dici. Poterat enim Apostolus dicere: Si dixerimus, non habemus peccatum, nos ipsos extollimus, et humilitas in nobis non est: sed cum ait, nos ipsos decipimus, et veritas in nobis non est, satis ostendit eum qui dixerit se non habere peccatum non verum loqui, sed falsum.

That not only humble but also true is that voice of the Saints: "If we say that we have no sin we deceive ourselves." It also seemed good that as St. John the Apostle says, "If we shall say that we have no sin we deceive ourselves and the truth is not in us," whosoever thinks that this should be so understood as to mean that out of humility, we ought to say that we have sin, and not because it is really so, let him be anathema. For the Apostle goes on to add, "But if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all iniquity," where it is sufficiently clear that this is said not only of humility but also truly. For the Apostle might have said, "If we shall say we have no sins we shall extoll ourselves, and humility shall have no place in us;" but when he says, "we deceive ourselves and the truth is not in us" he sufficiently intimates that he who affirmed that he had no sin would speak not that which is true but that which is false.

Canon 115 — Quod in oratione Dominica sancti pro se dicant, Dimitte nobis debita nostra.

Item placuit ut quicunque dixerit in oratione dominica ideo dicere sanctos, Dimitte nobis debita nostra, ut non pro seipsis hoc dicant, quia non est eis jam necessaria ista petitio, sed pro aliis, qui sunt in suo populo peccatores, et ideo non dicere unumquemque sanctorum, Dimitte mihi debita mea, sed, Dimitte nobis debita nostra, ut hoc pro aliis potius quam pro se justus petere intelligatur, anathema sit. Sanctus enim et justus erat apostolus Jacobus, cum dicebat: In multis enim offendimus omnes Nam quare additum est, omnes, nisi ut ista sententia conveniret et psalmo, ubi legitur: Ne intres in judicio cum servo tuo, quoniam non justificabitur in conspectu tuo omnis vivens: et in oratione sapientissimi Salomonis: Non est homo qui non peccavit; et in libro sancti Job: In manu omnis hominis signat, ut sciat omnis homo infirmitatem suam. Unde etiam Daniel sanctus et justus, cum in oratione pluraliter diceret: Peccavimus, iniquitatem fecimus, et caetera, quae ibi veraciter et humiliter confitetur: ne putaretur, quemadmodum quidam sentiunt, hoc non de suis, sed de populi sui potius dixisse peccatis, postea dixit: Cum orarem, et confiterer peccata mea, et peccata populi mei Domino Deo meo, noluit dicere peccata nostra, sed peccata populi sui dixit, et sua: quoniam futuros istos, qui tam male intelligerent, tanquam Propheta, praevidit.

That in the Lord's Prayer the Saints say for themselves: "Forgive us our trespasses." It has seemed good that whoever should say that when in the Lord's prayer, the saints say, "forgive us our trespasses," they say this not for themselves, because they have no need of this petition, but for the rest who are sinners of the people; and that therefore no one of the saints can say, "Forgive me my trespasses," but "Forgive us our trespasses;" so that the just is understood to seek this for others rather than for himself; let him be anathema. For holy and just was the Apostle James, when he said, "For in many things we offend all." For why was it added "all," unless that this sentence might agree also with the psalm, where we read, "Enter not into judgment with thy servant, O Lord, for in thy sight shall no man living be justified;" and in the prayer of the most wise Solomon: "There is no man that sinneth not;" and in the book of the holy Job: "He sealeth in the hand of every man, that every man may know his own infirmity;" wherefore even the holy and just Daniel when in prayer said several times: "We have sinned, we have done iniquity," and other things which there truly and humbly he confessed; nor let it be thought (as some have thought) that this was said not of his own but rather of the people's sins, for he said further on: "When I shall pray and confess my sins and the sins of my people to the Lord my God;" he did not wish to say our sins, but he said the sins of his people and his own sins, since he as a prophet foresaw that those who were to come would thus misunderstand his words.

Canon 116 — Quod veraciter a sanctis dicatur, Dimitte nobis debita nostra.

Item placuit ut quicunque ipsa verba dominicae orationis, ubi dicimus, Dimitte nobis debita nostra, ita volunt a sanctis dici, ut humiliter, non veraciter hoc dicatur, anathema sit. Quis enim ferat orantem, et non hominibus, sed ipsi Domino mentientem, qui labiis sibi dicit dimitti velle, et corde dicit, quae sibi dimittantur, debita non habere?

That the Saints say with accuracy, "Forgive us our trespasses." Likewise also it seemed good, that whoever wished that these words of the Lord's prayer, when we say, "Forgive us our trespasses" are said by the saints out of humility and not in truth let them be anathema. For who would make a lying prayer, not to men but to God? Who would say with his lips that he wished his sins forgiven him, but in his heart that he had no sins to be forgiven.

Canon 117 — De plebibus conversis a Donatistis.

Item placuit, quoniam quidem ante aliquot annos in Ecclesia plenario concilio constitutum est ut quaecunque Ecclesiae in dioecesi constitutae, ante leges de Donatistis latas, catholicae facta sunt, ad eas cathedras pertineant, per quarum episcopos factum est ut catholicae unitati communicarent: post leges autem, quaecunque communicaverunt, illuc pertineant quo pertinebant, cum essent in parte Donati. Sed quia multae controversiae postea inter episcopos de dioecesibus ortae sunt, et oriuntur, quibus tunc minus videtur esse prospectum, nunc isto concilio sancto placuit ut ubicunque et catholica fuit, et pars Donati, et ad diversas cathedras pertinebant, quocunque tempore illic unitas facta est vel facta fuerit, sive ante leges, sive post leges, ad eam cathedram pertineant ad quam catholica quae jam ibi fuerat pertinebat.

Of peoples converted from the Donatists. Item, it seemed good, since it was so decreed some years ago by a plenary council, that whatever churches were erected in a diocese before the laws were made concerning Donatists when they became Catholic, should pertain to the sees of those bishops through whom their return to Catholic unity was brought about; but after the laws whatever churches communicated were to belong there where they belonged when they were Donatists. But because many controversies afterward arose and are still springing up between bishops concerning dioceses, which were not then at all in prospect, now it has seemed good to this council, that wherever there was a Catholic and a Donatist party, pertaining to different sees, at whatever time unity has been or shall be made, whether before or after the laws, the churches shall belong to that see to which the Catholic church which was already there belonged.

Canon 118 — De dioecesibus: qualiter eas dividant inter se episcopi tam catholici quam qui ex Donati parte conversi sunt.

Ita sane, ut si episcopus ex Donatistis ad catholicam unitatem conversus est, aequaliter inter se dividant eas quae sic fuerint inventae, ubi ambae partes fuerunt, id est, ut alia loca ad illum, alia ad illum pertineant, ita ut ille dividat, qui amplius temporis in episcopatu habet, et minor eligat. Quod si forte unus fuerit locus, ad eum pertineat cui vicinior invenitur. Quod si ambabus cathedris aequaliter vicinus est, ad eum pertineat, quem plebs elegerit. Quod si forte antiqui catholici suum episcopum voluerint, et illi suum qui ex Donati parte conversi sunt, plurium voluntas paucioribus praeferatur. Si autem partes aequales sunt, majoris temporis episcopo deputetur. Si autem ita plurima loca inveniuntur, in quibus ambae partes fuerunt, ut non possint aequaliter dividi, velut si impari numero fuerint, distributis eis locis qui parem habent numerum, quicunque locus remanserit, hoc in eo servetur, quod superius dictum est, cum de uno tractaretur loco.

How bishops as well Catholic as those who have been converted from the Donatists are to divide between themselves the dioceses. So, too, it has seemed good that if a bishop has been converted from the Donatists to Catholic unity, that equally there should be divided what shall have been so found where there were two parties; that is, that some places should pertain to one and some to the other; and let the division be made by him who has been the longest time in the episcopate, and let the younger choose. But should there be only one place let it belong to him who is found to be the nearer. But should the distance be equal to each of the two cathedrals let it belong to the one the people may choose. But should the old Catholics wish their own bishop, and if the same be the case with the converted Donatists, let the will of the greater number prevail, but should the parties be equal, let it belong to him who has been longest bishop. But if so many places be found in which there were both parties, that an equal division is impossible, as for example, if they are unequal in number, after those places have been distributed which have an equal number, the place that remains over shall be disposed of as is provided above in the case where there is but one place to be treated.

Canon 119 — Ut si quam dioecesim episcopus ab haeresi liberans triennio possederit, nullus eam repetat.

Item placuit ut, etiamsi quisquam post leges aliquem locum ad catholicam unitatem converterit, si eum per triennium nemine repetente retinuit, ulterius ab eo non repetatur. Si tamen per ipsum triennium fuit episcopus qui posset repetere et tacuit, praejudicium patietur: si autem non fuit, non praejudicetur matrici, sed liceat, cum locus acceperit episcopum qui non habebat, ex ipso die intra triennium repetere. Itemque si fuerit episcopus ad catholicam ex Donati parte conversus, non ei praejudicet praefinitum tempus; sed ex quo die conversus est, habeat per triennium potestatem repetendi loca quae ad ipsam pertinebant cathedram.

That if a bishop shall possess a diocese which he has snatched from heresy for three years, no one may take it from him. Item, it seemed good that if anyone after the laws should convert any place to Catholic unity and retain it for three years without opposition, it should not be taken away from him afterwards. If however there was during those three years a bishop who could claim it and was silent, he shall lose the opportunity. But if there was no bishop, no prejudice shall happen to the see, but it shall be lawful when the place that had none shall receive a bishop, to make the claim within three years of that day. Item, if a Donatist bishop shall be converted to the Catholic party, the time that has elapsed shall not count against him, but from the day of his conversion for three years he shall have the right of making a claim on the places which belonged to his See.

Canon 120 — De his qui in plebes, quas ad se putant pertinere, inconventis his a quibus tenentur, irruerint.

Item placuit, ut quicunque episcopi, plebes quas ad suam cathedram aestimant pertinere, non ita repetunt ut causas suas episcopis judicantibus agant, sed alio retinente irruerint, sive volentibus, sive nolentibus plebibus, causae suae detrimentum patiantur. Et quicunque jam hoc fecerunt, si nondum est inter episcopos finita contentio, sed adhuc inde contendunt, ille inde discedat, quem constiterit praetermissis judiciis ecclesiasticis irruisse. Nec sibi quisque blandiatur, si a primate, ut retineat, litteras impetrarit, sed sive habeat litteras, sive non habeat, conveniat eum qui tenet, et ejus litteras accipiat, ut eum appareat pacifice tenuisse Ecclesiam ad se pertinentem. Si autem aliquam quaestionem retulerit, per episcopos judices causa finiatur: sive quos eis primates dederint, sive quos ipsi vicinos ex consensu elegerint.

Of those who intrude upon peoples which they think belong to them, without the consent of those by whom they are held. Item, it seemed good that whatever bishops seek the peoples whom they consider to pertain to their see, not by bringing their causes before the episcopal judges, but rush in while another is holding the place, all such, (whether said people are willing to receive them or no) shall lose their case. And whoever have done this, if the contention between the two bishops is not yet finished but still going on, let him depart who intruded without the decree of the ecclesiastical judges; nor let anyone flatter himself that he will retain [what he has seized] if he shall obtain letters from the primate, but whether he has such letters or has them not, it is suitable that he who holds and receives his letters should make it appear then that he has held the church pertaining to him peaceably. But if he has referred any question, let the cause be decided by the episcopal judges, whether those whom the primates have appointed for them, or the neighbouring bishops whom they have chosen by common consent.

Canon 121 — De his qui plebes ad se pertinentes negligunt.

Item placuit ut quicunque negligunt loca ad suam cathedram pertinentia, in catholicam unitatem lucrari, conveniantur a diligentibus vicinis episcopis, ut id agere non morentur. Quod si intra sex menses a die conventionis non effecerint, qui potuerit ea lucrari, ad ipsum pertineant. Ita sane, ut si ille ad quem pertinuisse videbantur, probare potuerit magis illius electam negligentiam ab haereticis, ut impune ibi sint, et suam diligentiam fuisse praeventam: ut eo modo ejus cura sollicitior vetaretur: cum hoc judices episcopi cognoverint, suae cathedrae loca restituant. Sane si episcopi inter quos causa versatur, diversarum sunt provinciarum, ille primas det judices, in cujus provincia est locus de quo contenditur. Si autem ex communi placito vicinos judices elegerint, aut unus eligatur aut tres, ut si tres elegerint, aut omnium sententiam sequantur, aut duorum.

Of those who neglect the peoples belonging to them. Item, it seemed good that whoever neglect to bring the places belonging to their see into Catholic unity should be admonished by the neighbouring diligent bishops, that they delay no longer to do this; but if within six months from the day of the convention they do nothing, let them pertain to him who can win them: but with this proviso however, that if he to whom it seemed they naturally belonged can prove that this neglect was intentional and more efficacious in winning them than the greater apparent diligence of others; when the episcopal judges shall be convinced that this is the case, they shall restore the places to his see. If the bishops between whom the cause lies are of different provinces, let the Primate in whose province the place is situated about which there is the dispute, appoint judges; but if by mutual consent they have chosen as judges the neighbouring bishops, let one or three be chosen: so that if they choose three they may follow the sentence of all or of two.

Canon 122 — Quod electorum judicum sententia sperni non debeat.

A judicibus autem quos communis consensus elegerit, non liceat provocare. Et quisquis provocatus repertus fuerit per contumaciam nolle obtemperare judicibus, cum hoc primae sedis episcopo fuerit probatum, det litteras, ut nullus ei communicet episcoporum, donec obtemperet.

The sentence of the elected judges ought not to be spurned. From the judges chosen by common consent of the parties, no appeal can be taken; and whoever shall be found to have carried such an appeal and contumaciously to be unwilling to submit to the judges, when this has been proved to the primate, let him give letters, that no one of the bishops should communicate with him until he yield.

Canon 123 — Ut si episcopus negligat suam dioecesim, communione privetur.

Si in matricibus cathedris episcopus negligens fuerit adversus haereticos, conveniatur a vicinis episcopis diligentibus, et ei sua negligentia demonstretur, ut se excusare non possit. Quod si ex die quo convenitur, intra sex menses, si in ejus provincia exsecutio fuerit, et non eos ad unitatem catholicam convertendos curaverit, non ei communicetur, donec adimpleat. Si autem exsecutor ad loca non venerit, non ascribatur episcopo.

That if a bishop neglects his diocese he is to be deprived of communion. If in the mother cathedrals a bishop should have been negligent against the heretics, let a meeting be held of the neighbouring diligent bishops, and let his negligence be pointed out to him, so that he can have no excuse. But if within six months after this meeting, if an execution was in his own province, and he had taken no care to convert them to Catholic unity, no one shall communicate with him till he does his duty. But if no executor shall have come to the places, then the fault shall not be laid to the bishop.

Canon 124 — De episcopis qui Donatistas communicasse mentiti fuerint.

Si autem probatum fuerit eum de communione illorum fuisse mentitum, dicendo eos communicasse quos eo sciente non communicasse constiterit, etiam episcopatum amittat.

Of bishops who shall lie with regard to Donatists' communions. If it shall be proven that any bishop has lied concerning the communion of those [who had been Donatists], and had said that they had communicated when he knew it was an established fact that they had not done so, let him lose his bishoprick.

Canon 125 — De presbyteris et clericis, ut non appellent nisi ad Africana concilia.

Item placuit, ut presbyteri, diaconi, vel caeteri inferiores clerici, in causis, quas habuerint, si de judiciis episcoporum suorum questi fuerint, vicini episcopi eos audiant, et inter eos quidquid est finiant, adhibiti ab eis ex consensu episcoporum suorum. Quod si et ab eis provocandum putaverint, non provocent nisi ad Africana concilia, vel ad primates provinciarum suarum; ad transmarina autem qui putaverit appellandum, a nullo intra Africam in communionem suscipiatur.

That presbyters and clerics are not to appeal except to African Synods. Item, it seemed good that presbyters, deacons, or other of the lower clergy who are to be tried, if they question the decision of their bishops, the neighbouring bishops having been invited by them with the consent of their bishops, shall hear them and determine whatever separates them. But should they think an appeal should be carried from them, let them not carry the appeal except to African councils or to the primates of their provinces. But whoso shall think of carrying an appeal across seas he shall be admitted to communion by no one in Africa.

Canon 126 — De virginibus etiam minoribus velandis.

Item placuit, ut quicunque episcoporum necessitate periclitantis pudicitiae virginalis, cum vel petitor potens, vel raptor aliquis formidatur, vel si etiam aliquo mortis periculoso scrupulo compuncta fuerit, ne non velata moriatur, aut exigentibus parentibus, aut his ad quorum curam pertinet, velaverit virginem, seu velavit intra viginti et quinque annos aetatis: non ei obsit concilium quod de isto annorum numero constitutum est.

That Virgins, even when minors, should be given the veil. Item, it seemed good that whatever bishop, by the necessity of the dangers of virginal purity, when either a powerful suitor or some ravisher is feared, or if she shall be pricked with some scruple of death that she might die unveiled, at the demand either of her parents or of those to whose care she has been entrusted, shall give the veil to a virgin, or shall have given it while she was under twenty-five years of age, the council which has appointed that number of years shall not oppose him.

Canon 127 — Ne diutius episcopi teneantur in concilio, ternos ex se singularum provinciarum judices eligant.

Item placuit, ne diutius universi episcopi qui ad concilium congregati sunt tenerentur, ab universo concilio judices ternos de singulis provinciis eligi, et electi sunt de provincia Carthaginensi, Vincentius, Fortunatianus, et Clarus; de provincia Numidia Alypius, Augustinus, et Restitutus; de provincia Byzacena, cum sancto sene Donatiano primate Cresconius, Jocundus, et Aemilianus; de Mauritania Sitifensi Severianus, Asiaticus, et Donatus; de provincia Tripolitana Plautius, qui ex more legatus unus est missus, qui omnes cum sancto sene Aurelio universa cognoscant: a quo petiit universum concilium, ut cunctis sive gestis quae confecta jam sunt, seu epistolis ipse subscribat. Et subscripserunt. Aurelius episcopus Ecclesiae Carthaginensis huic decreto consensi, et praelecto subscripsi. Similiter et caeteri subscripserunt.

That bishops be not detained too long in council, let them choose three judges from themselves of the singular provinces. Item, it seemed good, lest all the bishops who are assembled at a council be kept too long, that the whole synod should choose three judges of the several provinces; and they elected for the province of Carthage Vincent, Fortunatian, and Clarus; for the province of Numidia Alypius, Augustine, and Restitutus; for the province of Byzacena, with the holy Senex Donatian the Primate, Cresconius, Jocundus, and Æmilian; for Mauritania Sitephensis Severian, Asiaticus, and Donatus; for the Tripolitan province Plautius, who alone was sent as legate according to custom; all these were to take cognizance of all things with the holy senex Aurelius, from whom the whole council sought that he should subscribe all things done by the council whether acts or letters. And they subscribed: I, Aurelius, bishop of the church of Carthage consent to this decree and having read it sign my name. Likewise also signed they all.

Canon 128 — Quod excommunicati ad accusationem admitti non debeant.

Placuitque omnibus, quoniam superioribus conciliorum decretis de personis quae admittendae sunt ad accusationem clericorum jam constitutum est, et quae personae non admitterentur non expressum est, idcirco definimus eum rite ad accusationem non admitti, qui, posteaquam excommunicatus fuerit, in ipsa adhuc excommunicatione constitutus, sive sit clericus, sive laicus, accusare voluerit.

That those out of communion should not be allowed to bring accusation. It seemed good to all, as it had been decreed by the former councils, concerning what persons were to be admitted to bring accusations against clerics; and since it had not been expressed what persons should not be admitted, therefore we define, that he cannot properly be admitted to bring an accusation, who had been already excommunicated, and was still lying under that censure, whether he that wished to be the accuser were cleric or layman.

Canon 129 — Quod servi et liberti, omnesque infames personae non debeant accusare.

Item placuit ut omnes servi vel proprii liberti ad accusationem non admittantur, vel omnes, quos ad accusanda publica crimina leges publicae non admittunt. Omnes etiam infamiae maculis aspersi, id est, histriones, ac turpitudinibus subjectae personae, haeretici etiam, sive pagani, seu Judaei: sed tamen omnibus quibus accusatio denegatur, in causis propriis accusandi licentia non neganda.

That slaves and freedmen and all infamous persons ought not to bring accusation. To all it seemed good that no slaves or freedmen, properly so called, be admitted to accusation nor any of those who by the public laws are debarred from bringing accusation in criminal proceedings. This also is the case with all those who have the stain of infamy, that is actors, and persons subject to turpitudes, also heretics, or heathen, or Jews; but even all those to whom the right of bringing accusation is denied, are not forbidden to bring accusation in their own suits.

Canon 130 — Ut qui unum crimen non probaverit, ad alterum admitti non debeat.

Item placuit, quotiescunque clericis ab accusatoribus multa crimina objiciuntur, et unum ex ipsis, de quo prius egerint, probare non valuerint, ad caetera jam non admittantur

That he who has failed to prove one charge shall not be allowed to give evidence to another. So, too, it seemed good that as often as many crimes were laid to clerics by their accusers, and one of the first examined could not be proved, they should not be allowed to go on giving evidence on the other counts.

Canon 131 — Qui ad testimonium admittendi sunt.

Testes autem ad testimonium non admittendos, qui nec ad accusationem admitti praecepti sunt, vel etiam quos ipse accusator de sua domo produxerit. Ad testimonium autem intra annos 14 aetatis suae non admittantur.

Who should be allowed to give evidence. They who are forbidden to be admitted as accusers are not to be allowed to appear as witnesses, nor any that the accuser may bring from his own household. And none shall be admitted to give witness under fourteen years of age.

Canon 132 — De episcopo qui excommunicat eum qui sibi soli crimen dicit esse confessum.

Item placuit ut, si quando episcopus dicit aliquem sibi soli proprium crimen fuisse confessum, atque ille neget, non putet ad injuriam suam episcopus pertinere quod illi soli non creditur, etsi scrupulo propriae conscientiae se dicit neganti nolle communicare.

Concerning a bishop who removes a man from communion who says he has confessed to the bishop alone his crime. It also seemed good that if on any occasion a bishop said that someone had confessed to him alone a personal crime, and that the man now denies it; let not the bishop think that any slight is laid upon him if he is not believed on his own word alone, although he says he is not willing to communicate with the man so denying through a scruple of his own conscience.

Canon 133 — Ut non temere quemquam communione privet episcopus.

Quandiu excommunicato non communicaverit suus episcopus, eidem episcopo ab allis non communicetur episcopis: ut magis caveat episcopus ne dicat in quemquam quod aliis documentis convincere non poterit. Aurelius episcopus dixit: Juxta statuta totius concilii congregati, et meae mediocritatis sententiam, placet facere rerum omnium conclusionem: universi tituli designati, et digesti hujus diei tractatu, ecclesiastica gesta suscipiant; quae vero adhuc expressa non sunt, die sequenti per fratres nostros Faustinum episcopum, Philippum, et Asellum presbyteros venerabili fratri et coepiscopo nostro Bonifacio rescribemus, et subscripserunt. Aurelius episcopus, his gestis statutorum apud nos habitis subscripsi. Valentinus primae sedis episcopus provinciae Numidiae, his gestis subscripsi. Faustinus episcopus Ecclesiae Potentinae provinciae Piceni, legatus Ecclesiae Romanae, his gestis subscripsi. Augustinus episcopus Hipponiensis, legatus provinciae Numidiae, his gestis subscripsi. Possidius episcopus Calamensis, legatus provinciae Numidiae, his gestis subscripsi. Vincentius Culusitanus, his gestis subscripsi. Fortunatianus Neapolitanus, his gestis subscripsi. Pentadius Carpentanus, his gestis subscripsi. Rufianus Maxensis, his gestis subscripsi. Praetextatus Sicilibensis, his gestis subscripsi. Quodvultdeus Verensis, his gestis subscripsi. Candidus Germaniae, his gestis subscripsi. Maximianus Aquensis, his gestis subscripsi. Jucundus Suffetulensis, legatus provinciae Byzacenae, his gestis subscripsi. Maximinus, legatus provinciae Byzacenae, his gestis subscripsi. Hilarianus Horreocellensis, legatus provinciae Byzacenae, his gestis subscripsi. Novatus Sitifensis, legatus provinciae ejusdem, his gestis subscripsi. Ninellus Rusurrianensis, legatus provinciae Caesariensis, his gestis subscripsi. Laurentius Icositanus, legatus provinciae Caesariensis, his gestis subscripsi. Numerianus Rusguriensis, legatus provinciae Caesariensis, his gestis subscripsi. Leo Moctensis, legatus provinciae Caesariensis, his gestis subscripsi. Alius Leo, legatus provinciae Sitifensis, his gestis subscripsi. Et cae eri episcopi 227 similiter subscripserunt. Philippus presbyter, legatus Ecclesiae Romanae, his gestis a nobis recollectis subscripsi. Asellus presbyter, legatus Ecclesiae Romanae, his gestis subscripsi, quae per nos directa sunt.

That a bishop should not rashly deprive anyone of communion. As long as his own bishop will not communicate with one excommunicated, the other bishops should have no communion with that bishop, that the bishop may be more careful not to charge anyone with what he cannot prove by documentary evidence to others. (Greek cxxxv.) Bishop Aurelius said: According to the statutes of this whole assembled council, and the opinion of my littleness, it seems good to make an end of all the matters of the whole of the before-manifested title, and let the ecclesiastical acts receive the discussion of the present day's constitution. And what things have not yet been expressed ("treated of" in the Greek) we shall write on the next day through our brethren, Bishop Faustinus and the Presbyters Philip and Asellus to our venerable brother and fellow-bishop Boniface; and they gave their assent in writing.

Canon 134 — Incipit epistola ab omni concilio Africano ad Bonifacium urbis Romae episcopum, per Faustinum episcopum, Philippum, et Asellum presbyteros, legatos Ecclesiae Romanae, directa.

Domino beatissimo et honorabili fratri Bonifacio Aurelius, Valentinus primae sedis provinciae Numidiae, et caeteri, qui praesentes adfuimus, numero CCXVII ex omni concilio Africae. Quoniam Domino placuit ut de his quae nobiscum egerunt sancti fratres nostri, coepiscopus Faustinus, et compresbyteri Philippus, et Asellus, non beatae memoriae episcopo Zosimo, a quo ad nos mandata et litteras attulerunt, sed tuae venerationi, qui in ejus locum es divinitus constitutus, humilitas nostra rescriberet, ea breviter insinuare debemus, quae utrorumque concordia terminata sunt, nec ea quae prolixis gestorum voluminibus continentur, in quibus, salva quidem charitate, non tamen sine parvo altercationis labore demorati sumus, ea gestis deliberantes quae nunc ad causam pertinent. Quanquam et ille, si adhuc esset in corpore, hoc acciperet gratius, quod videret pacatius terminatum, domine frater. Apiarius presbyter, de cujus et ordinatione, et excommunicatione, et provocatione fuerat exortum non solum Siccensi, verum etiam totius Africanae Ecclesiae non leve scandalum, de omnibus erratis suis veniam petens communioni est restitutus. Prior autem coepiscopus noster Siccensis Urbanus, quod in eo corrigendum visum est, sine ulla dubitatione correxit. Quia vero paci et quieti Ecclesiae non tantum ad praesens, sed etiam in posterum prospiciendum fuit, quoniam talia multa praecesserant, ut vel similia, vel etiam graviora deinceps praecaveri oporteret: placuit nobis ut de Siccensi Ecclesia, retento scilicet honore gradus sui, presbyter removeretur Apiarius, et accepto epistolio ubicunque alibi vellet et posset, presbyterii munere fungeretur. Quod eidem ipsi per litteras proprias postulanti sine difficultate concessimus. Sane priusquam haec causa isto termino clauderetur, inter alia quae diuturnis disceptationibus versabamus, quia ratio ipsa poscebat ut apud acta ecclesiastica, a fratribus nostris Faustino coepiscopo, et Philippo, et Asello compresbyteris quaereremus ut promerent quidquid eis nobiscum agendum fuisset injunctum. Nonnulla quidem sine ullo scripto prosecuti sunt verbis, sed cum id potius flagitaremus, quod in litteris ferrent, commonitorium protulerunt. Quod recitatum nobis, etiam gestis quae secum ad vos deferunt, est allegatum. In quo eis quatuor quaedam nobiscum agenda mandata sunt, unum de appellationibus episcoporum ad Romanae Ecclesiae sacerdotem; alterum, ne ad comitatum episcopi importune navigent; tertium de tractandis presbyterorum et diaconorum causis apud finitimos episcopos, si a suis excommunicati perperam fuerint; quartum de Urbano episcopo excommunicando, vel etiam Romam vocando, nisi ea quae videbantur corrigenda corrigeret. Quorum omnium de primo et tertio, id est, ut Romam liceat episcopis provocare, et ut clericorum causae apud suarum provinciarum episcopos finiantur, jam priore anno etiam litteris nostris ad eumdem venerabilis memoriae Zosimum episcopum datis, insinnare curavimus, ut ea servare sine ulla ejus injuria paulisper sineremus, usque ad inquisitionem statutorum concilii Nicaeni. Et nunc de tua poscimus sanctitate ut, quemadmodum ea apud Nicaeam a Patribus acta vel constituta sunt, sic ea a nobis facta custodiri, et ibi apud vos ista quae in commonitorio attulerunt, facias exerceri: id est, si episcopus accusatus fuerit, et judicaverint congregati episcopi regionis ipsius, et de gradu suo dejecerint eum, et appellasse videatur, et confugerit ad beatissimum Ecclesiae Romanae episcopum, et voluerit audiri, et justum putaverit ut renovetur examen, scribere his episcopis dignetur qui in finitima et propinqua provincia sunt, ut ipsi diligenter omnia requirant, et juxta fidem veritatis definiant. Quod si is qui rogat causam suam iterum audiri, deprecatione sua moverit episcopum Romanum, ut e latere suo presbyterum mittat, erit in potestate quod velit et quod aestimet. Et si decreverit mittendos esse qui praesentes cum episcopis judicent, habentes auctoritatem ejus a quo destinati sunt, erit in suo arbitrio. Si vero crediderit sufficere episcopos ut negotio terminum imponant, faciet quod sapientissimo suo consilio judicaverit. Item de presbyteris et diaconis. Si episcopus quis iracundus (quod esse non debet) cito, aut aspere commoveatur adversus presbyterum sive diaconum suum, et exterminare eum de Ecclesia voluerit, providendum est ne innocens damnetur, aut perdat communionem: habeat potestatem ejectus ut finitimos interpellet, et causa ejus audiatur, et diligentius tractetur, quia non oportet ei negari audientia roganti, et ille episcopus qui aut juste aut injuste rejecit, patienter accipiat ut negotium discutiatur, ut aut probetur ejus, aut emendetur sententia. Haec utique usque ad adventum verissimorum exemplariorum Nicaeni concilii inserta gestis sunt, quae sibi, quemadmodum ipso quod apud nos fratres ex apostolica sede directi allegaverunt, commonitorio continentur. Eoque ordine, vel apud vos in Italia custodirentur, nullo modo nos talia qualia commemorata jam nolumus, vel tolerare cogemur: sed credimus, adjuvante misericordia Domini Dei nostri, quod tua sanctitate Romanae Ecclesiae praesidente, non sumus jam istum typhum passuri. Et servabuntur erga nos, quae nobis etiam non disserentibus custodiri debeant. Cum fraterna charitate, quae secundum sapientiam atque justitiam quam tibi donavit Alti-simus, etiam ipse perspicis esse servanda, si forte aliter se habent canones concilii Nicaeni. Quamvis plurimos codices legeremus, sed nusquam in Nicaeno concilio, in Latinis codicibus legimus, quemadmodum in supradicto commonitorio, inde directa sunt. Tum quia hic in nullo codice Graeco ea potuimus invenire, ex Orientalibus Ecclesiis, ubi perhibentur eadem decreta posse etiam authentica reperiri, magis nobis desideramus afferri. Pro qua re tuam quoque venerationem obsecramus, ut scribere etiam ipse digneris ad illarum partium sacerdotes, hoc est Ecclesiae Antiochenae, Alexandrinae et Constantinopolitanae. Et si aliis etiam tuae placuerit sanctitati, ut inde ad nos iidem canones apud Nicaeam civitatem a Patribus constituti veniant, te potissimum hoc beneficium cunctis Occidentalibus Ecclesiis in Domini adjutorio conferente. Quis enim dubitet exemplaria esse verissima concilii Nicaeni in Graecia congregati, quae de tam diversis locis et de nobilibus Graecis Ecclesiis allata et comparata concordant? Quod donec fiat, haec quae in commonitorio supradicto nobis allegata sunt, de appellationibus episcoporum ad Romanae Ecclesiae sacerdotem, et de clericorum causis apud suarum provinciarum episcopos terminandis, nos usque ad probationem servaturos esse profitemur, et beatitudinem tuam ad hoc nos adjuturam in Dei voluntate confidimus. Caetera vero quae in nostra synodo gesta vel firmata sunt, quoniam supradicti fratres nostri, Faustinus coepiscopus, Philippus, et Asellus presbyteri secum ferunt, si dignatus fueris, tuae nota facient sanctitati. Et alia manu: Dominus noster te nobis annis plurimis custodiat, beatissime frater. Subscripserunt quoque Alypius, Augustinus, Possidius, Marinus, et caeteri episcopi.

Here beginneth the letter directed from the whole African Council to Boniface, bishop of the City of Rome, by Faustinus the bishop, and Philip and Asellus the presbyters, legates of the Roman Church. To the most blessed lord, and our honourable brother Boniface, Aurelius, Valentine of the primatial See of Numidia, and others present with us to the number of 217 from the whole council in Africa. Since it has pleased the Lord that our humility should write concerning those things which with us our holy brethren, Faustinus a fellow-bishop and Philip and Asellus, fellow presbyters, have done, not to the bishop Zosimus of blessed memory, from whom they brought commands and letters to us, but to your holiness, who art constituted in his room by divine authority, we ought briefly to set forth what has been determined upon by mutual consent; not indeed those things which are contained in the prolix volumes of the acts, in which, while charity was preserved, yet we loitered not without some little labour of altercation, deliberating those things in the acts which now pertain to the cause. However the more gratefully would he have received this news as he would have seen a more peaceful ending of the matter, my lord and brother, had he been still in the body! Apiarius the presbyter, concerning whose ordination, excommunication, and appeal no small scandal arose not only at Sicca but also in the whole African Church, has been restored to communion upon his seeking pardon for all his sins. First our fellow bishop Urban of Sicca doubtless corrected whatever in him seemed to need correction. For there should have been kept in mind the peace and quiet of the Church not only in the present but also in the future, since so many evils of such a kind had gone before, that it was incumbent to take care that like or even graver evils should be prevented thereafter. It seemed good to us that the presbyter Apiarius should be removed from the church of Sicca, retaining only the honour of his grade, and that he should exercise the office of the presbyterate wherever else he wished and could, having received a letter to this effect. This we granted without difficulty at his own petition made in a letter. But truly before this case should be thus closed, among other things which we were treating of in daily discussions, the nature of the case demanded that we should ask our brothers, Faustinus our fellow bishop, and Philip and Asellus our fellow presbyters, to set forth what they had been enjoined to treat of with us that they might be inserted in the ecclesiastical acts. And they proceeded to make a verbal statement, but when we earnestly asked that they would present it rather in writing, then they produced the Commonitory. This was read to us and also set down in the acts, which they are bringing with them to you. In this they were bidden to treat of four things with us, first concerning the appeal of bishops to the Pontiff of the Roman Church, second that bishops should not unbecomingly be sailing to court, thirdly concerning the treating the causes of presbyters and deacons by contiguous bishops, if they had been wrongly excommunicated by their own, and fourthly concerning the bishop Urban who should be excommunicated or even sent to Rome, unless he should have corrected what seemed to need correction. Of all which things concerning the first and third, that is that it is allowed to bishops to appeal to Rome and that the causes of clerics should be settled by the bishops of their own provinces, already last year we have taken pains to insinuate, in our letter to the same bishop Zosimus of venerable memory, that we were willing to observe these provisions for a little while without any injury to him, until the search for the statutes of the Council of Nice had been finished. And now we ask of your holiness that you would cause to be observed by us the acts and constitutions of our fathers at the Council of Nice, and that you cause to be exercised by you there, those things which they brought in the commonitory: that is to say, If a bishop shall have been accused, etc. [Here follows Canon vii. of Sardica.] Item concerning presbyters and deacons. If any bishop has been quickly angered, etc. [Here follows Canon xvii. of Sardica.] These are the things which have been inserted in the acts until the arrival of the most accurate copies of the Nicene Council, which things, if they are contained there (as in the Commonitory, which our brethren directed to us from the Apostolic See alleged) and be even kept according to that order by you in Italy, in no way could we be compelled either to endure such treatment as we are unwilling to mention or could suffer what is unbearable: but we believe, through the mercy of our Lord God, while your holiness presides over the Roman Church, we shall not have to suffer that pride (istum typhum passuri). And there will be kept toward us, what should be kept with brotherly love to us who are making no dispute. You will also perceive according to the wisdom and the justice which the most Highest has given thee, what should be observed, if perchance the canons of the Council of Nice are other [than you suppose]. For although we have read very many copies, yet never have we read in the Latin copies that there were any such decrees as are contained in the commonitory before mentioned. So too, because we can find them in no Greek text here, we have desired that there should be brought to us from the Eastern Churches copies of the decrees, for it is said that there correct copies of the decrees are to be found. For which end we beg your reverence, that you would deign yourself also to write to the pontiffs of these parts, that is of the churches of Antioch, Alexandria, and Constantinople, and to any others also if it shall please your holiness, that thence there may come to us the same canons decreed by the Fathers in the city of Nice, and thus you would confer by the help of the Lord this most great benefit upon all the churches of the West. For who can doubt that the copies of the Nicene Council gathered in the Greek empire are most accurate, which although brought together from so diverse and from such noble Greek churches are found to agree when compared together? And until this be done, the provisions laid down to us in the Commonitory aforesaid, concerning the appeals of bishops to the pontiff of the Roman Church and concerning the causes of clerics which should be terminated by the bishops of their own provinces, we are willing to allow to be observed until the proof arrives and we trust your blessedness will help us in this according to the will of God. The rest of the matters treated and defined in our synod, since the aforesaid brethren, our fellow bishop Faustinus, and the presbyters Philip and Asellus are carrying the acts with them, if you deign to receive them, will make known to your holiness. And they signed. Our Lord keep thee to us for many years, most blessed brother. Alypius, Augustine, Possidius, Marinus and the rest of the bishops (217) also signed.

Canon 135 — Incipiunt rescripta ad concilium Africanum Cyrilli Alexandrini episcopi, ubi authentica concilii Nicaeni, translata de Graeco per Innocentium presbyterum transmiserunt; quae etiam epistolae cum eodem concilio Nicaeno per memoratum presbyterum Innocentium, et Marcellum subdiaconum Ecclesiae Carthaginensis sancto Bonifacio episcopo Ecclesiae Romanae, sub die VI cal. Decembris sunt directae.

Dominis honorabilibus, sanctis fratribus coepiscopis, Aurelio, Valentino, sed et omni sanctae congregationi in Carthaginensi synodo congregatae, Cyrillus salutans in Deo charitatem vestram. Scripta venerationis vestrae multam habentia querimoniam cum omni laetitia per filium nostrum Innocentium presbyterum suscepi, quibus a nobis speratis ut de scrinio nostrae Ecclesiae verissima exemplaria ex authentica synodo apud Nicaeam civitatem, metropolim Bithyniae, a sanctis Patribus constituta atque firmata, sub nostrae fidei professione vestrae dilectioni porrigamus. Unde, domini honorabiles fratres, salute praeeunte Domino, necesse habui per harum latorem filium nostrum Innocentium presbyterum, fidelissima exemplaria ex authentica synodo, in Nicaena civitate Bithyniae habita, vestrae charitati dirigere. Quod et in ecclesiastica historia requirentes invenietis. De Pascha vero, ut scripsistis, nuntiamus vobis XVII cal. Maias nos futura indictione celebrare. Et alia manu: Deus et Dominus noster sanctam vestram congregationem custodiat, quod optamus, charissimi fratres.

Here begin the rescripts to the African Council from Cyril bishop of Alexandria in which he sends the authentic proceedings of the Nicene Council, translated from the Greek by Innocent the presbyter: these letters with the same Nicene council were also sent through the aforementioned presbyter Innocent and by Marcellus a subdeacon of the Church of Carthage, to the holy Boniface, bishop of the Roman Church, on the sixth day before the calends of December in the year 419. To the most honourable lords, our holy brethren and fellow bishops, Aurelius, Valentinus, as well as to the whole holy synod met in Carthage, Cyril salutes your holiness in God. I have received with all joy at the hands of our son, the presbyter Innocent, the letters of your reverence so full of piety, in which you express the hope that we will send you most accurate copies of the decrees of the holy Fathers at the Synod held at Nice the metropolis of Bithynia from the archives of our church; with our own certificate of accuracy attached thereto. In answer to which request, most honourable lords and brethren, I have thought it necessary to send to you, with our compliments, by our son, Innocent the presbyter, the bearer of these, most faithful copies of the decisions of the synod held at Nice in Bithynia. And when ye have sought in the history of the church, you will find them there also. Concerning Easter, as you have written, we announce to you that we shall celebrate it on the xviii^th before the calends of May of the next indiction. The subscription. May God and our Lord preserve your holy synod as we desire, dear brethren.

Canon 136 — Incipit epistola Attici episcopi Constantinopolitani ad eosdem.

Dominis sanctis, merito beatissimis fratribus coepiscopis, Aurelio, Valentino, vel caeteris charissimis in synodo apud Carthaginem habita constitutis, Atticus episcopus. Per filium nostrum Marcellum subdiaconum vestrum scripta vestrae dilectionis cum omni gratiarum actione suscepi, Domino gratias agens, quod merui tantorum fratrum benedictione perfrui. Domini beatissimi fratres, scripsistis sane, ut verissimos canones apud Nicaeam civitatem, metropolim Bithyniae, a Patribus constitutos sub fidei astipulatione dirigam. Et quis est qui communem fidem, vel statuta a Patribus firmata suis fratribus deneget? Qua de re per eumdem filium meum Marcellum, subdiaconum vestrum, nimium festinantem, sicut statuti sunt in Nicaea civitate a Patribus canones, in integro, ut jussistis, direxi: petens ut pro me plurimum vestra sancta congregatio orare jubeat. Et alia manu: Deus noster sanctitatem vestram custodiat, quod optamus, sancti fratres.

Here beginneth the letter of Atticus, bishop of Constantinople to the same. To our holy lords, and rightly most blessed brethren and fellow bishops, Aurelius, Valentine, and to the other beloved ones met together in the Synod held at Carthage, Atticus the bishop. By our son Marcellus the subdeacon, I have received with all thanksgiving the writings of your holiness, praising the Lord that I enjoyed the blessing of so many of my brethren. O my lords and most blessed brethren, ye have written asking me to send you most accurate copies of the canons enacted at the city of Nice, the metropolis of Bithynia, by the Fathers for the exposition of the faith. And who is there that would deny to his brethren the common faith, or the statutes decreed by the Fathers. Wherefore by the same son of mine, Marcellus, your subdeacon, who was in great haste, I have sent to you the canons in full as they were adopted by the Fathers in the city of Nice; and I ask of you that your holy synod would have me much in your prayers. The subscription. May our God keep your sanctity, as we desire, most holy brethren.

Canon 137 — Incipiunt exemplaria concilii Nicaeni, directa sub die VI cal. Decembris, post consulatum gloriosissimorum imperatorum Honorii XII et Theodosii VIII Augg., Bonifacio urbis Romae episcopo

Credimus in unum Deum, Patrem omnipotentem, visibilium, nec non et invisibilium creatorem. Et in unum Dominum nostrum Jesum Christum, Filium Dei, natum ex Patre unigenitum, hoc est ex substantia Patris, Deum ex Deo, lumen ex lumine, Deum verum ex Deo vero, natum, non creatum, ejusdem cum Patre substantiae, per quem omnia facta sunt, coelestia et terrena. Qui propter nos homines, et propter nostram salutem descendit, et incarnatus est, et homo factus passus est. Et resurrexit tertia die, ascendit in coelum, venturus inde judicare vivos et mortuos: et in Spiritum sanctum. Eos vero qui dicunt, erat tempus quando non erat, et qui ex nihilo factum, vel ex alia substantia, vel essentia esse, aut mutabilem aut convertibilem Filium Dei dicunt, anathematizat catholica et apostolica Ecclesia. Huic symbolo fidei etiam exemplaria statutorum ejusdem concilii Nicaeni a memoratis pontificibus annexa sunt, sicut superius per omnia continentur: quae nos hic iterum conscribi necessarium non esse credidimus.

Here begin the examples of the Nicene Council, sent on the sixth day before the calends of December in the year 419, after the consulate of the most glorious emperor Honorius for the XII^th time, and Theodosius for the IX^th time, Augustuses, to Boniface the bishop of the City of Rome. We believe in one God etc....the Catholic and Apostolic Church anathematizes them. To this symbol of the faith there were also annexed copies of the statutes of the same Nicene Councils from the aforenamed pontiffs, in all respects as are contained above; which we do not think it necessary to write out here again.

Canon 138 — Incipit epistola concilii Africani ad papam Coelestinum urbis Romae episcopum.

Domino dilectissimo et honorabili fratri Coelestino Aurelius, Palatinus, Antonius, Tutus, Servusdei, Terentius, Fortunatus, Martinus, Januarius, Optatus, Ceticius, Donatus, Theasius, Vincentius, Fortunatianus, et caeteri, qui universali Africano concilio Carthaginis adfuimus. Optaremus, si quemadmodum sanctitas tua de adventu Apiarii laetatos vos fuisse, missis per compresbyterum nostrum Leonem litteris intimavit: ita nos quoque de ejus purgatione haec scripta cum laetitia mitteremus. Esset profecto et nostra et vestra modo alacritas certior, nec praepropera videretur, quae adhuc de audiendo, quam de audito praecesserat. Adveniente sane ad nos sancto fratre et coepiscopo nostro Faustino, concilium congregavimus, et credidimus ideo cum illo missum: quoniam sicut per ejus operam presbyterio ante redditus fuerat, ita nunc posset de tantis criminibus a Thabracenis objectis eo laborante purgari. Cujus tanta ac tam immania flagitia decursum nostri concilii examen invenit, ut et memorati patrocinium potius quam judicium, ac defensoris magis operam quam disceptatoris justitiam superarent. Nam primum, quantum obstiterit, omni congregationi diversas injurias ingerendo, quasi Ecclesiae Romanae asserens privilegia, et volens eum a nobis in communionem suscipi: quem tua sanctitas credens appellasse, quod probare non potuit, communioni reddiderat; quod minime tamen licuit, quod etiam gestorum melius lectione cognosces. Triduano tamen laboriosissimo agitato judicio, cum diversa eidem objecta afflictissimi quaereremus, vel moras coepiscopi nostri Faustini, vel tergiversationes ipsius Apiarii, quibus nefandas turpitudines occulere conabatur, Deus judex justus, fortis et longanimis magno compendio resecavit. Tetriore quippe ac putidiore obstinatione compressa, qua tantum lividum coenum impudentia negationis volebat obruere, Deo nostro ejus conscientiam coarctante, et occulta quae in illius corde tanquam in volutabro criminum jam damnabat etiam hominibus publicante, repente in confessionem cunctorum objectorum flagitiorum dolosus negator erupit. Et tandem de omnibus incredibilibus opprobriis ultroneus se ipse convicit, atque ipsam quoque nostram spem, qua eum et credebamus et optabamus de tam pudendis maculis posse purgari, convertit in gemitus, nisi quoniam istam nostram moestitiam uno tantum solatio mitigavit, quod et nos labore diuturnioris quaestionis absolvit, et suis vulneribus qualemcunque medelam, etsi invita ac suae conscientiae reluctante confessione providit, domine frater. Praefato itaque debitae salutationis officio, impendio deprecamur ut deinceps ad vestras aures hinc venientes non facilius admittatis, nec a nobis excommunicatos in communionem ultra velitis excipere: quia hoc etiam Nicaeno concilio definitum facile advertet venerabilitas tua. Nam et si de inferioribus clericis vel laicis videtur ibi praecaveri, quanto magis hoc de episcopis voluit observari, ne in sua provincia a communione suspensi a tua sanctitate praepropere vel indebite videantur communioni restitui! Presbyterorum quoque et sequentium clericorum improba refugia sicut te dignum est, repellat sanctitas tua, quia et nulla Patrum definitione hoc Ecclesiae derogatum est Africanae: et decreta Nicaena, sive inferioris gradus clericos, sive ipsos episcopos suis metropolitanis apertissime commiserunt; prudentissime enim justissimeque viderunt quaecunque negotia in suis locis ubi orta sunt finienda. Nec unicuique providentiae gratiam S. Spiritus defuturam, qua aequitas a Christi sacerdotibus et prudenter videatur, et constantissime teneatur: maxime quia unicuique concessum est, si judicio offensus fuerit cognitorum, ad concilia suae provinciae, vel etiam universale provocare. Nisi forte quisquam est qui credat unicuilibet posse examinis inspirare justitiam, et innumerabilibus congregatis in concilium sacerdotibus denegare. Aut quomodo ipsum transmarinum judicium ratum erit, ad quod testium necessariae personae vel propter sexus, vel propter senectutis infirmitatem, vel multis aliis impedimentis adduci non poterunt? Nam ut aliqui tanquam a tuae sanctitatis latere mittantur, nulla invenimus Patrum synodo constitutum. Quia illud quod pridem per eumdem coepiscopum nostrum Faustinum, tanquam ex parte Nicaeni concilii, exinde transmisistis, in conciliis verioribus, quae accipiuntur Nicaeni, a sancto Cyrillo coepiscopo nostro Alexandrinae Ecclesiae, et a venerabili Attico Constantinopolitano antistite, ex authentico missis: quae etiam ante hoc per Innocentium presbyterum et Marcellum subdiaconum, per quos ad nos ab eis directa sunt, venerabilis memoriae Bonifacio episcopo decessori vestro a nobis transmissa sunt, in quibus tale aliquid non potuimus reperire. Exsecutores etiam clericos vestros quibusque petentibus nolite mittere, nolite concedere, ne fumosum typhum saeculi in Ecclesiam Christi, quae lucem simplicitatis et humilitatis diem Deum videre cupientibus praefert, videamur inducere: nam de fratre nostro Faustino (amoto jam pro suis nefandis nequitiis de Christi Ecclesia dolendo Apiario) securi sumus, quod eum probitate ac moderatione tuae sanctitatis, salva fraterna charitate, ulterius Africa minime patiatur. Et alia manu: Dominus noster sanctitatem vestram aevo longiore orantem pro nobis custodiat, domine frater.

Here beginneth the epistle of the African synod to Pope Celestine, bishop of the City of Rome. To the lord and most beloved and our honourable brother Celestine, Aurelius, Palatinus, Antony, Totus, Servusdei, Terentius, Fortunatus, Martin, Januarius, Optatus, Ceticius, Donatus, Theasius, Vincent, Fortunatian, and the rest of us, assembled at Carthage in the General Council of Africa. We could wish that, like as your Holiness intimated to us, in your letter sent by our fellow presbyter Leo, your pleasure at the arrival of Apiarius, so we also could send to you these writings with pleasure respecting his clearing. Then in truth both our own satisfaction, and yours of late would be more reasonable; nor would that lately expressed by you concerning the hearing of him then to come, as well as that already past, seem hasty and inconsiderate. Upon the arrival, then, of our holy Brother and fellow-Bishop Faustinus, we assembled a council, and believed that he was sent with that man, in order that, as he [Apiarius] had before been restored to the presbyterate by his assistance, so now he might with his exertions be cleared of the very great crimes charged against him by the inhabitants of Tabraca. But the due course of examination in our council discovered in him such great and monstrous crimes as to overbear even Faustinus, who acted rather as an advocate of the aforementioned person than as a judge, and to prevail against what was more the zeal of a defender, than the justice of an inquirer. For first he vehemently opposed the whole assembly, inflicting on us many injuries, under pretence of asserting the privileges of the Roman Church, and wishing that he should be received into communion by us, on the ground that your Holiness, believing him to have appealed, though unable to prove it, had restored him to communion. But this we by no means allowed, as you will also better see by reading the acts. After however, a most laborious inquiry carried on for three days, during which in the greatest affliction we took cognizance of various charges against him, God the just Judge, strong and long suffering, cut short by a sudden stroke both the delays of our fellow-bishop Faustinus and the evasions of Apiarius himself, by which he was endeavouring to veil his foul enormities. For his strong and shameless obstinacy was overcome, by which he endeavoured to cover, through an impudent denial, the mire of his lusts, and God so wrought upon his conscience and published, even to the eyes of men, the secret crimes which he was already condemning in that man's heart, a very sty of wickedness, that, after his false denial he suddenly burst forth into a confession of all the crimes he was charged with, and at length convicted himself of his own accord of all infamies beyond belief, and changed to groans even the hope we had entertained, believing and desiring that he might be cleared from such shameful blots, except indeed that it was so far a relief to our sorrow, that he had delivered us from the labour of a longer inquiry, and by confession had applied some sort of remedy to his own wounds, though, lord and brother, it was unwilling, and done with a struggling conscience. Premising, therefore, our due regards to you, we earnestly conjure you, that for the future you do not readily admit to a hearing persons coming hence, nor choose to receive to your communion those who have been excommunicated by us, because you, venerable Sir, will readily perceive that this has been prescribed even by the Nicene council. For though this seems to be there forbidden in respect of the inferior clergy, or the laity, how much more did it will this to be observed in the case of bishops, lest those who had been suspended from communion in their own Province might seem to be restored to communion hastily or unfitly by your Holiness. Let your Holiness reject, as is worthy of you, that unprincipled taking shelter with you of presbyters likewise, and the inferior clergy, both because by no ordinance of the Fathers hath the Church of Africa been deprived of this authority, and the Nicene decrees have most plainly committed not only the clergy of inferior rank, but the bishops themselves to their own Metropolitans. For they have ordained with great wisdom and justice, that all matters should be terminated in the places where they arise; and did not think that the grace of the Holy Spirit would be wanting to any Province, for the bishops of Christ (Sacerdotibus) wisely to discern, and firmly to maintain the right: especially since whosoever thinks himself wronged by any judgment may appeal to the council of his Province, or even to a General Council [i.e. of Africa] unless it be imagined that God can inspire a single individual with justice, and refuse it to an innumerable multitude of bishops (sacerdotum) assembled in council. And how shall we be able to rely on a sentence passed beyond the sea, since it will not be possible to send thither the necessary witnesses, whether from the weakness of sex, or advanced age, or any other impediment? For that your Holiness should send any on your part we can find ordained by no council of Fathers. Because with regard to what you have sent us by the same our brother bishop Faustinus, as being contained in the Nicene Council, we can find nothing of the kind in the more authentic copies of that council, which we have received from the holy Cyril our brother, Bishop of the Alexandrine Church, and from the venerable Atticus the Prelate of Constantinople, and which we formerly sent by Innocent the presbyter, and Marcellus the subdeacon through whom we received them, to Boniface the Bishop, your predecessor of venerable memory. Moreover whoever desires you to delegate any of your clergy to execute your orders, do not comply, lest it seem that we are introducing the pride of secular dominion into the Church of Christ which exhibiteth to all that desire to see God the light of simplicity and the day of humility. For now that the miserable Apiarius has been removed out of the Church of Christ for his horrible crimes, we feel confident respecting our brother Faustinus, that through the uprightness and moderation of your Holiness, Africa, without violating brotherly charity, will by no means have to endure him any longer. Lord and brother, may our Lord long preserve your Holiness to pray for us.