Letters of Zosimus 1.0–7.2
Latin text: Migne, PL 20 (Latin text: Migne, Patrologia Latina 20, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.0PL 20:642c–642 c
Zosimus universis episcopis per Gallias et septem provincias constitutis.
Zosimus to all the bishops established throughout the Gauls and the Seven Provinces.
Notes and citation
Summary: Zosimus addresses the bishops of Gaul.
- The Seven Provinces were the southern Gallic diocese (Viennensis).
Cite (SBL): Zosimus, Ep. 1.0 (PL 20:642c–642 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/1-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/1-0
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
1.1PL 20:642d–643 c
Placuit apostolicae sedi, ut si quis ex qualibet Galliarum parte, sub quolibet ecclesiastico gradu, ad nos Romam venire contendit, vel alio terrarum ire disponit, non aliter proficiscatur, nisi metropolitani Arelatensis episcopi formatas acceperit, quibus sacerdotium suum, vel locum ecclesiasticum quem habet, scriptorum ejus adstipulatione perdoceat. Quod ea gratia statuimus, quia plurimi se episcopos, presbyteros, sive ecclesiasticos simulantes, quia nullum documentum formatarum exstat per quod valeant confutari, in nomen venerationis irrepunt, et indebitam reverentiam promerentur. Quisquis igitur, fratres charissimi, praetermissa supradicti formata, sive episcopus, sive presbyter, sive diaconus, aut deinceps inferiori gradu sit, ad nos venerit, sciat se omnino suscipi non posse. Quam auctoritatem ubique nos misisse manifestum est : ut cunctis regionibus innotescat, id quod statuimus omnimodis esse servandum. Si quis autem haec salubriter constituta temerare tentaverit, sponte sua se a nostra noverit communione discretum. Hoc autem privilegium formatarum sancto Patroclo fratri et coepiscopo nostro meritorum ejus specialiter contemplatione concessimus.
It has pleased the apostolic see that if anyone from any part of the Gauls, in any ecclesiastical rank, seeks to come to us at Rome or plans to go elsewhere on earth, he is not to set out unless he has received the letters of credence of the metropolitan bishop of Arles, by which he may prove his priesthood or the ecclesiastical place he holds by the confirmation of his writing. We have decreed this for this reason: because very many, pretending to be bishops, presbyters or clerics, since there is no document of letters of credence by which they can be refuted, creep into a title of veneration and obtain reverence not owed them. Whoever, then, dearest brothers, comes to us without the letter of credence of the man mentioned, whether a bishop, a presbyter, a deacon, or of a lower rank, let him know that he cannot be received at all. It is plain that we have sent this authority everywhere, so that it may be known in all regions that what we have decreed is to be kept in every way. But if anyone attempts to violate these salutary decrees, let him know that he has of his own accord cut himself off from our communion. This privilege of the letters of credence we have granted to our holy brother and fellow bishop Patroclus especially in consideration of his merits.
Notes and citation
Summary: Zosimus rules that clerics from Gaul travelling to Rome or elsewhere must carry letters of credence from the bishop of Arles.
- Formatae were letters of credence certifying a cleric’s rank and communion. Patroclus was bishop of Arles (412–426).
Notes on the original text
- Digital text corrected (OCR slip): metropolitani Arelalensis episcopi → metropolitani Arelatensis episcopi; constituta temerare lentaverit → constituta temerare tentaverit.
Topics: Church office, Rome and Peter
Cite (SBL): Zosimus, Ep. 1.1 (PL 20:642d–643 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/1-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
1.2PL 20:644c–644 c
Jussimus autem praecipuam, sicuti semper habuit, metropolitanus episcopus Arelatensium civitatis in ordinandis sacerdotibus teneat auctoritatem. Viennensem, Narbonensem primam et Narbonensem secundam provincias ad pontificium suum revocet. Quisquis vero posthac contra apostolicae sedis statuta et praecepta majorum, omisso metropolitano episcopo, in provinciis supradictis quemquam ordinare praesumpserit, vel is qui ordinari se illicite siverit, uterque sacerdotio se carere cognoscat. Quomodo enim potest auctoritatem summi pontificis obtinere, qui quae erant pontificis servare contempsit?
We have ordered that the metropolitan bishop of the city of Arles hold the chief authority, as he always has, in ordaining priests. Let him recall the provinces of Vienne, First Narbonensis and Second Narbonensis to his jurisdiction. But whoever hereafter, against the statutes of the apostolic see and the precepts of the elders, passing over the metropolitan bishop, presumes to ordain anyone in the provinces mentioned, or whoever allows himself to be ordained unlawfully, let both know that they are without the priesthood. For how can one hold the authority of a high priest who has scorned to keep what belonged to the high priest?
Notes and citation
Summary: Zosimus gives the bishop of Arles the right to ordain bishops in the provinces of Vienne and the two Narbonenses, under pain of deposition for any who bypass him.
- The sentence begins “Jussimus … teneat” without “ut”; translated by sense.
Topics: Church office, Ordination
Cite (SBL): Zosimus, Ep. 1.2 (PL 20:644c–644 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/1-2
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
1.3PL 20:644c–645 a
Omnes sane admonemus, ut quique finibus territoriisque suis contenti sint : nam barbara et impia ista confusio est aliena praesumere. De qua re ne ad nos querela ulterius redeat admonemus. Dedit enim exemplum Arelatensis ecclesia, quae sibi Citharistam et Gargarium paroecias in territorio suo sitas incorporari jure desiderat : ne de caetero ullus sacerdos in alterius sacerdotis praesumat injuriam. Sane quoniam metropolitanae Arelatensium urbi vetus privilegium minime derogandum est, ad quam primum ex hac sede Trophimus summus antistes, ex cujus fonte totae Galliae fidei rivulos acceperunt, directus est; idcirco quascumque paroecias in quibuslibet territoriis, etiam extra provincias suas, ut antiquitus habuit, intemerata auctoritate possideat. Ad cujus notitiam, si quid illic negotiorum emerserit, referri censemus, nisi magnitudo causae etiam nostrum requirat examen. Data xi kalendas Apriles Honorio augusto xi et Constantio ii consulibus.
We admonish all, indeed, that each be content with his own borders and territories: for it is a barbarous and impious confusion to presume on what belongs to others. We admonish that no complaint about this come back to us further. For the church of Arles has given an example, which rightly desires that the parishes of Citharista and Gargarius, situated in its territory, be incorporated with it: so that henceforth no priest presume to the injury of another priest. Indeed, since the ancient privilege of the metropolitan city of Arles is not to be diminished in any way, to which the high priest Trophimus was first sent from this see, from whose spring the whole of Gaul received the streams of faith, let it therefore possess with undiminished authority whatever parishes in any territories, even outside its provinces, as it held of old. We decree that if any business arises there, it be referred to its knowledge, unless the greatness of the case also requires our examination. Dated the eleventh day before the Kalends of April [22 March 417], in the consulship of Honorius Augustus for the eleventh time and Constantius for the second time.
Notes and citation
Summary: Bishops must keep to their own territories; Arles, founded by Trophimus sent from Rome, keeps its ancient parishes and its jurisdiction in local cases.
- The claim that Trophimus was sent from Rome as the first bishop of Arles is translated as written. Citharista (La Ciotat) and Gargarius (Saint-Jean-de-Garguier) lay near Marseilles. Migne’s modern date was removed and is given in brackets.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; leaked editorial date): ad quam pri num ex hac sede → ad quam primum ex hac sede; quascumque paraecias in quibuslibet territoriis, diam extra → quascumque paroecias in quibuslibet territoriis, etiam extra; (Anno 417, Martii 22) → .
Topics: Church office
Cite (SBL): Zosimus, Ep. 1.3 (PL 20:644c–645 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/1-3
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 2
2.1PL 20:649b–650 a
Magnum pondus examinis magna desiderant, ut non sit rebus ipsis, quae geruntur, inferior libra judicii. His accedit apostolicae sedis auctoritas, cui in honorem beatissimi Petri patrum decreta peculiarem quamdam sanxere reverentiam. Orandum igitur, et incessanter orandum, ut continua gratia perennique adjutorio Dei, ex hoc fonte in totum orbem pax fidei et catholicae societatis nullis nebulis interfuscata mittatur. Charitas enim, quae sicut scriptum est, Deus est, perfecta plenitudinis abundantia gratulatur : cum si quid vel suspicionis habuerit, fidei intentione sollicita vel in longum perducta contentio aut emendatione corrigitur.
Great matters require a great weight of examination, so that the balance of judgment is not lighter than the things themselves that are being dealt with. To this is added the authority of the apostolic see, to which the decrees of the fathers, in honour of the most blessed Peter, have assigned a particular reverence. We must pray, then, and pray unceasingly, that by the continual grace and perpetual help of God the peace of faith and of catholic fellowship may be sent from this spring into the whole world, darkened by no clouds. For charity, which, as it is written, is God, rejoices in the perfect abundance of fullness, when, if it has had any suspicion, it is corrected either by the anxious attention of faith or, after a long-drawn contention, by amendment.
1 John 4:8 (quotation, high confidence) · 1 Thess 5:17 (echo, low confidence)
Notes and citation
Summary: Zosimus opens his letter to the African bishops by stressing that great matters need careful judgment and that the apostolic see seeks peace in the faith.
- This letter (Magnum pondus, 417) reports Zosimus’s hearing of Caelestius. Quotation: 1 John 4:8. The last clause is obscure in the printed text and translated by sense. The Scripture reference was removed.
Notes on the original text
- Digital text corrected (OCR slip; leaked editorial reference): Ilis accedit → His accedit; ex hoc fonte in lotum orbem → ex hoc fonte in totum orbem; sicut scriptum est ( I Joan. iv, 8 ), Deus est → sicut scriptum est, Deus est.
Topics: Church office, Prayer
Cite (SBL): Zosimus, Ep. 2.1 (PL 20:649b–650 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/2-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
2.2PL 20:650a–650 b
Coelestius presbyter nostro se ingessit examini, expetens ea quae de se apostolicae sedi aliter, quam oportuit, essent inculcata, purgari. Et licet multae occupationes majoribus vinculis ecclesiasticorum negotiorum curam nostram sollicitudinemque distraherent : tamen ne fraternitatis vestrae de adventu ac discussione praedicti diutius penderet exspectatio, posthabitis omnibus, die cognitionis resedimus in sancti Clementis basilica, qui imbutus beati Petri apostoli disciplinis, tali magistro veteres emendasset errores, tantosque profectus habuisset, ut fidem quam didicerat et docuerat, etiam martyrio consecraret : scilicet ut ad salutiferam castigationem tanti sacerdotis auctoritas praesenti cognitioni esset exemplo.
The presbyter Caelestius presented himself for our examination, asking that the things which had been impressed on the apostolic see about him otherwise than they should be might be cleared. And although many occupations, with greater bonds of church business, distracted our care and concern, nevertheless, lest your brotherhood’s expectation about the coming and examination of the man mentioned hang in suspense any longer, we put everything else aside and on the day of the hearing sat in the basilica of Saint Clement, who, imbued with the teachings of the blessed apostle Peter, had amended old errors with such a master and made such progress that he consecrated by martyrdom also the faith he had learned and taught: namely, so that the authority of so great a priest might be an example to the present hearing for a saving correction.
Notes and citation
Summary: Zosimus heard Caelestius in the basilica of Saint Clement, choosing the place for the example of Clement, Peter’s disciple and a martyr.
Topics: Heresy, Church office, Pelagianism
Cite (SBL): Zosimus, Ep. 2.2 (PL 20:650a–650 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/2-2
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
2.3PL 20:650b–650 b
Omnia igitur, quae prius fuerant acta, discussimus, sicut gestorum huic epistolae cohaerentium instructione discetis; et intromisso Coelestio, libellum ejus, quem dederat, fecimus recitari : nec hoc contenti, utrum haec, quae scripsisset, corde loqueretur, an labiis, saepenumero exploravimus; cum de occultis animorum solius Dei nostri possit esse judicium, cui non tantum cogitata, sed cogitanda etiam praesto sunt. Quid voces ejus contineant, compendiosius duximus a sanctitate vestra legendo cognosci.
We examined, then, everything that had been done before, as you will learn from the record of the proceedings attached to this letter; and when Caelestius had been brought in, we had the statement he had given read; and, not content with this, we inquired again and again whether he said these things that he had written from the heart or with his lips; although judgment about the secrets of minds can belong to our God alone, to whom not only things thought but also things yet to be thought are present. What his words contain we thought your holiness would learn more briefly by reading.
Notes and citation
Summary: Zosimus reviewed the earlier proceedings, had Caelestius’s statement of faith read, and questioned him repeatedly about his sincerity.
Topics: Heresy, Pelagianism
Cite (SBL): Zosimus, Ep. 2.3 (PL 20:650b–650 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/2-3
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
2.4PL 20:650c–651 b
Unum sane movet nos, ut cum in praesenti ibi Coelestium habueritis, nihil liquido judicatum sit. Ad litteras Herotis et Lazari priori relatione destinatas, equidem ob fervorem fidei, praefestinatum esse promptissimum est. Sed cum de his interrogaretur, asseruit nullum sibi de talibus contentionibus umquam cum antedictis fuisse sermonem; nec ante sibi, quam de se scriberent, visos fuisse compertos; Lazarum sane in transitu cognitum; Herotem vero etiam satisfactione interposita; quod secus de ignoto et absente sensisset, cum gratia recessisse. Tam caduco ac nullo fundamine criminationis ignotae, procul dubio e re fuit, ut persona talium, quae tam ventosa et levis exstiterat, quaereretur, si saltem illis loci sui ratio vitaeque constaret, ut fides absentibus in absentes debuerit adhiberi, tantumque pondus in litteris eorum, ut auctoritatem testimonii mererentur. Patuit hos inobservatis ordinationibus, plebe cleroque contradicente, ignotos, alienigenas, intra Gallias sacerdotia vindicasse, quibus se ipsi propria abdicavere sententia; nosque, licet et alia, tamen eorum de se poenitudinem et confessionem secuti, sacerdotali eos loco et omni communione submovimus. Satis urget, causam a talibus processisse per litteras in absentis ejus accusationem, qui se praesens tuetur, qui exponit fidem, qui provocat accusantem.
One thing indeed moves us: that although you had Caelestius present there, nothing was clearly judged. As to the letter of Heros and Lazarus sent with the earlier report, it is quite evident that there was over-haste, out of fervour for the faith. But when he was questioned about them, he asserted that he had never had any conversation with them about such disputes, and had not even seen them before they wrote about him; that he knew Lazarus only in passing; and that with Heros, indeed, after a satisfaction was given, because he had thought otherwise of an unknown and absent man, he had parted in good grace. With so frail and no foundation of an unknown charge, it was undoubtedly fitting to inquire into the person of such men, which had shown itself so windy and light, whether at least the account of their place and life held good, so that trust ought to be given by the absent against the absent, and such weight be in their letters that they deserved the authority of testimony. It became clear that these men, with ordinations not observed and with people and clergy opposing, had claimed priesthoods within the Gauls as unknown foreigners, priesthoods which they themselves gave up by their own sentence; and we, though for other things too, yet following their own repentance and confession, removed them from the priestly place and from all communion. It presses enough that the case proceeded from such men by letter, to accuse in his absence one who, being present, defends himself, sets out his faith, and challenges his accuser.
Notes and citation
Summary: Zosimus discredits the accusers Heros and Lazarus, irregularly ordained bishops whom he has deposed, and complains that Caelestius was accused in absence by their letter.
- Heros of Arles and Lazarus of Aix had accused Pelagius and Caelestius at Diospolis and in Africa. Zosimus’s judgment of them, later reversed in effect, is translated as written. Several sentences are loose in the printed text and translated by sense.
Notes on the original text
- Digital text corrected (OCR slip; stray space): visu fuisse compertos → visos fuisse compertos; in litteris eorum , ut → in litteris eorum, ut; eorum dc se poenitudinem → eorum de se poenitudinem; Salis urget → Satis urget.
Topics: Heresy, Church office, Pelagianism
Cite (SBL): Zosimus, Ep. 2.4 (PL 20:650c–651 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/2-4
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
2.5PL 20:651b–652 b
Numquam piguit in melius retorsisse judicium. Adolescens et sancti Spiritus exsecutor, qui Susannam, seniorum falsitate damnatam, invenit innocentem. Reducitur a suppliciis casta per puerum, quae per grandaevos fingitur impudica. Non ergo omni, sicut cautum est, spiritui credendum est : sed diu appensius examinandum est, praesertim de fide hominis, ubi status ejus et vita perpetua est. Nec Salomonem fefellit in puerperii rixa veritatis indago. Non enim statim duabus feminis inter se jurgantibus unum pignus induxit : sed ibi arbiter fide cunctabundus invenit, ubi verae pietatis intellexit affectum. Perquam rarum sit, ut longa et castigata cunctatio non ad veri cubile perveniat. Optimae mentis indicium est, prava difficilius credere. Nam plerique, quorum de se bonae confessioni pigrius adhibetur fides, in illius erroris abruptum necessitate coguntur : et irremediabile vulnus efficitur, quod desperatur sanari.
It has never been shameful to turn a judgment for the better. A young man, and an agent of the Holy Spirit, found Susanna innocent when she had been condemned by the falsehood of the elders. The chaste woman, falsely made out unchaste by the aged, is brought back from punishment by a boy. Not every spirit, then, is to be believed, as we are warned, but is to be examined long and carefully, especially concerning a man’s faith, where his standing and his eternal life are at stake. Nor did the search for truth fail Solomon in the quarrel over the child. For he did not at once hand over the one pledge when the two women were quarrelling with each other, but, as an arbiter hesitating in faith, he found it where he perceived the affection of true love. It would be very rare for a long and disciplined hesitation not to reach the resting place of truth. It is the mark of an excellent mind to believe evil with more difficulty. For many, when belief is given too slowly to their good confession, are driven by necessity into the abyss of that error; and the wound becomes incurable which is despaired of being healed.
1 John 4:1 (quotation, high confidence) · 1 Kgs 3:16–27 (allusion, high confidence)
Notes and citation
Summary: Citing Daniel’s rescue of Susanna and Solomon’s judgment, Zosimus argues that a judge must examine carefully and be slow to believe evil.
- The story of Susanna (Dan 13 in the Greek and Latin Bible) is outside the Protestant canon. Quotations and allusions: 1 John 4:1; 1 Kgs 3:16–27 (Vulgate 3 Kings). A stray note letter and the references were removed.
Notes on the original text
- Digital text corrected (leaked editorial reference; stray note letter): exsecutor g, qui Susannam → exsecutor, qui Susannam; invenit innocentem (Dan. xiii, 46). → invenit innocentem.; credendum est (I Joan. iv, 1 ) : → credendum est :; veritatis indago (III Reg. iii, 23). → veritatis indago..
Extrabiblical texts: Sus 45-62 (Susanna [in RC, EO, ETH canons]; allusion)
Cite (SBL): Zosimus, Ep. 2.5 (PL 20:651b–652 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/2-5
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
2.6PL 20:652b–653 a
Unde in praesenti causa nihil praecox immaturumque censuimus, sed innotescere sanctitati vestrae super absoluta Coelestii fide nostrum examen : cui etiam prior libellus ab eo intra Africam [datus] testimonio apud vos esse debuisset, ne inexploratis famaque jactatis tam facile crederetur. Quare intra secundum mensem aut veniant, qui praesentem redarguant aliter sentire, quam libellis et professione contexuit; aut nihil, post haec tam aperta et manifesta quae protulit, dubii sanctitas vestra resedisse cognoscat.
Therefore in the present case we have decided nothing premature or hasty, but to make known to your holiness our examination concerning the faith of Caelestius, now cleared; for which also his earlier statement, given by him in Africa, ought to have been a testimony among you, lest things unexamined and tossed about by rumour be so easily believed. Therefore, within two months, either let those come who can prove to his face that he thinks otherwise than he has set out in his statements and profession, or let your holiness know that, after the things so open and plain that he has put forward, nothing doubtful remains.
Notes and citation
Summary: Zosimus declares Caelestius’s faith cleared and gives his accusers two months to come to Rome and prove otherwise.
- Zosimus later (418) condemned Pelagius and Caelestius in his Epistula tractoria. “[datus]” is printed in the edition.
Topics: Heresy, Pelagianism
Cite (SBL): Zosimus, Ep. 2.6 (PL 20:652b–653 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/2-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-2-6) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
2.7PL 20:653a–653 b
Ipsum sane Coelestium, et quicumque in tempore ex diversis regionibus sederant sacerdotes admonui, has tendiculas quaestionum et inepta certamina, quae non aedificant, sed magis destruunt, ex illa curiositatis contagione profluere; dum unusquisque ingenio suo et intemperanti eloquentia suprascripta abutitur : cum in hoc etiam magnorum virorum nonnumquam cum ipsis auctoribus scripta periclitentur post multam temporum seriem interpretantis arbitrio : ut divine praedictum sit, ex multiloquio non vitari peccatum; et sanctus David merito postularit circumstantiam labiis suis, orique custodiam.
Caelestius himself, indeed, and all the priests from various regions who were then sitting, I admonished that these snares of questions and foolish contests, which do not build up but rather destroy, flow from that contagion of curiosity, while each one abuses the matters mentioned above by his own wit and intemperate eloquence: since in this way even the writings of great men are sometimes endangered, together with their authors, after a long course of time, by the judgment of the interpreter; so that it has been divinely foretold that in much speaking sin is not avoided, and holy David rightly asked for a guard on his lips and a watch on his mouth.
Prov 10:19 (quotation, high confidence) · Ps 141:3 (140:3 Vulg.) (quotation, high confidence) · 2 Tim 2:23 (allusion, medium confidence)
Notes and citation
Summary: Zosimus warned Caelestius and the bishops present against curious disputes, which destroy rather than build up.
- Quotations: Prov 10:19; Ps 141:3 (Vulgate 140:3); compare 2 Tim 2:23. “Ederant” is read as “sederant”. The references were removed.
Notes on the original text
- Digital text corrected (OCR slip; leaked editorial reference): in tempore ex diversis regionibus ederant sacerdotes → in tempore ex diversis regionibus sederant sacerdotes; tendiculas questionum → tendiculas quaestionum; vitari peccatum (Prov. x, 19); et → vitari peccatum; et; orique custodiam ( Psal. cxl, 3). → orique custodiam..
Topics: Heresy, Pelagianism
Cite (SBL): Zosimus, Ep. 2.7 (PL 20:653a–653 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/2-7
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
2.8PL 20:653b–654 a
Charitatem vestram tam apostolicae sedis auctoritate, quam mutua amoris affectione commoneo, ut jam ingenia vestra se sanctarum omnium Scripturarum, quae secundum traditionem patrum atque majorum perceptae sunt, praeceptis observationibusque subjiciant. Quid illic non abundans? quid non Dei Spiritu et vocibus plenum sit? nisi libet unumquemque plus sibi credere, suoque de se uti judicio. Data …, Honorio augusto xi et Flavio Constantio consulibus.
I admonish your charity, both by the authority of the apostolic see and by the mutual affection of love, that your minds now submit themselves to the precepts and observances of all the holy Scriptures, which have been received according to the tradition of the fathers and elders. What is not abundant there? What is not full of the Spirit and the words of God? Unless it pleases each one to trust himself more and to use his own judgment about himself. Dated … [417], in the consulship of Honorius Augustus for the eleventh time and Flavius Constantius.
Notes and citation
Summary: Zosimus urges the African bishops to submit their minds to the Scriptures as received by tradition, and dates the letter 417.
- The day of the date is missing in the printed text (“…”). Migne’s modern year was removed and is given in brackets.
Notes on the original text
- Digital text corrected (OCR slip; leaked editorial date): Charitalem vestram → Charitatem vestram; Data.... ( Anno Christi 417), Honorio → Data …, Honorio.
Topics: Scripture and canon, Tradition
Cite (SBL): Zosimus, Ep. 2.8 (PL 20:653b–654 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/2-8
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 3
3.0PL 20:654a–654 b
Zosimus episcopus Aurelio et universis episcopis per Africam constitutis, dilectissimis fratribus in Domino salutem.
Bishop Zosimus to Aurelius and to all the bishops established throughout Africa, his most beloved brothers, greeting in the Lord.
Notes and citation
Summary: Zosimus greets Aurelius and the African bishops.
- This letter (Postquam a nobis, September 417) reports Pelagius’s letter and statement of faith.
Cite (SBL): Zosimus, Ep. 3.0 (PL 20:654a–654 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/3-0
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
3.1PL 20:654b–654 b
Postquam a nobis Coelestius presbyter auditus est, et quid de fide sentiret evidenter expressit, eademque, quae in libello contulerat, repetitis crebro professionibus roboravit, de ejus nomine plenius ad dilectionem vestram scripta dixerimus.
After the presbyter Caelestius had been heard by us and had clearly expressed what he thought about the faith, and had confirmed by frequently repeated professions the same things he had put in his statement, we had written more fully to your love about his name.
Notes and citation
Summary: Zosimus recalls his earlier letter on the hearing of Caelestius.
Notes on the original text
- Digital text corrected (OCR slip): cademque, quae → eademque, quae.
Topics: Heresy, Pelagianism
Cite (SBL): Zosimus, Ep. 3.1 (PL 20:654b–654 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/3-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
3.2PL 20:654b–655 b
Ecce epistolam Hierosolymitani episcopi Praylii, qui in locum quondam sancti Joannis episcopus est ordinatus, accepimus, qui causae Pelagii enixius astipulator intervenit. Litteras quoque suas idem Pelagius purgationem continentes abundantissime misit, quibus et professionis suae fidem, quid sequeretur, quidve damnaret, sine aliquo fuco, ut cessarent totius interpretationis insidiae, cumulavit. Harum recitatio publica fuit : omnia quidem paria, et eodem sensu sententiisque formato, quae Coelestius ante protulerat, continebant. Utinam ullus vestrum, dilectissimi fratres, recitationi litterarum interesse potuisset! Quod sanctorum virorum qui aderant gaudium fuit! quae admiratio singulorum! Vix fletu quidam se et lacrymis temperabant, tales etiam absolutae fidei infamari potuisse. Estne ullus locus, in quo Dei gratia vel adjutorium praetermissum sit? quod quisquis potest praeter eamdem vel mente concipere, nec ille illi supernae sententiae subjectus, quae de sancto Spiritu lata est, quod neque hic, neque in futuro venia vel remissione donetur.
Behold, we have received a letter from Praylius, bishop of Jerusalem, who was ordained bishop in the place of the late holy John, and who intervened very earnestly as a supporter of Pelagius’s cause. Pelagius himself also sent his own letter, containing a most abundant clearing of himself, in which he also heaped up the faith of his profession, what he followed and what he condemned, without any pretence, so that the snares of every interpretation might cease. These were read publicly: they contained everything equal to, and shaped in the same sense and sentences as, what Caelestius had earlier put forward. Would that any of you, most beloved brothers, could have been present at the reading of the letters! What joy there was among the holy men present! What admiration in each one! Some could scarcely restrain themselves from weeping and tears that men of such sound faith could have been defamed. Is there any place in which the grace or help of God has been passed over? Whoever can conceive anything, even in his mind, apart from it, is he not subject to that heavenly sentence passed concerning the Holy Spirit, that he is granted pardon or remission neither here nor in the future?
Matt 12:31–32 (allusion, high confidence)
Notes and citation
Summary: Zosimus reports that Pelagius’s letter and statement of faith, read publicly at Rome, seemed fully orthodox and moved the hearers to tears.
- Zosimus’s favourable judgment, reversed in 418, is translated as written. The last sentence is loosely built in the printed text and translated by sense. Allusion: Matt 12:31–32.
Notes on the original text
- Digital text corrected (split word; OCR slip): praetermisi sum sit → praetermissum sit.
Topics: Heresy, Pelagianism
Cite (SBL): Zosimus, Ep. 3.2 (PL 20:654b–655 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/3-2
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
3.3PL 20:656a–657 b
Video etiam hunc Pelagium, Herote et Lazaro scribentibus, infamari. Itane, fratres dilectissimi, ad aures vestras, qui sint isti turbines Ecclesiae vel procellae, nec opinione pervenit? Ita vero vos latuit vita horum atque damnatio? Sed quamquam specialis illos apostolicae sedis auctoritas omni communione submoverit, discite et in hac epistola, licet strictim, hominum mores. Vetus Lazaro consuetudo est innocentiam criminandi. Per multa concilia in sanctum Britium coepiscopum nostrum Turonicae civitatis diabolicus accusator inventus est. A Proculo Massiliensi in synodo Taurini oppidi sententiam calumniatoris excepit. Ab eodem Proculo fit post multos annos sacerdos, tyrannici judicii defensor, civitatis Aquensium : cum contrairet addicta, in ipsum penetrale et sacerdotale solium sanguine innocentis pene respersum irrupit. Stetitque in eo hactenus umbra sacerdotii, donec in tyranno (Constantino) imago staret Imperii : quo loco post internecionem patroni sponte se exuit, et propria cessione damnavit. De Herote vero omnia similia, idem tyrannus patronus, caedes, turbae, presbyterorum contradicentium vincula et custodiae, et totius civitatis addictio, similis poenitentia de abdicatione sacerdotii. Mirum est si isti laicum virum ad bonam frugem longa erga Deum servitute nitentem, falsis litteris percellere noluerunt, qui in fratres et coepiscopos tanta machinati sunt, qui tot tempestates ecclesiae reddiderunt. Non decet episcopalem auctoritatem, et praecipue prudentiam vestram, ad levium susurronum scripta pendere. Ecce Pelagius Coelestiusque apostolicae sedi in litteris suis et confessionibus suis praesto sunt : ubi Heros, ubi Lazarus, erubescenda factis et tot damnationibus nomina? ubi illi adolescentes, id est Timasius et Jacobus, qui scripta quaedam, ut asserebatur ? Vos conjicite, si qui talia in sede apostolica confitentur, illa quae de iisdem a pravis ac levibus auctoribus ac dubio rumore jactata sunt, oporteat credi.
I see also that this Pelagius is defamed by the writings of Heros and Lazarus. Has it not reached your ears, most beloved brothers, even by report, who these whirlwinds or storms of the church are? Were the life and condemnation of these men really so hidden from you? But although the special authority of the apostolic see has removed them from all communion, learn in this letter too, though briefly, the characters of these men. Lazarus has an old habit of accusing innocence. Through many councils he was found a devilish accuser against our holy fellow bishop Brictius of the city of Tours. At the synod of the town of Turin he received from Proculus of Marseilles the sentence of a calumniator. Many years later he was made by the same Proculus priest of the city of Aix, a defender of a tyrant’s judgment: when the city, condemned, opposed him, he burst into the very sanctuary and the priestly throne, almost spattered with the blood of an innocent man. And the shadow of priesthood remained in him just so long as the image of empire stood in the tyrant (Constantine): at that point, after the slaughter of his patron, he stripped himself of it of his own accord and condemned himself by his own resignation. Of Heros, indeed, everything is similar: the same tyrant as patron, slaughter, riots, chains and prisons for presbyters who opposed him, the condemnation of the whole city, a like repentance in giving up the priesthood. Would it be surprising if these men did not wish to strike with false letters a layman striving toward good fruit by long service toward God, when they contrived such things against brothers and fellow bishops, and brought so many storms on the church? It does not befit episcopal authority, and especially your prudence, to hang on the writings of light whisperers. See, Pelagius and Caelestius are at hand for the apostolic see in their letters and their confessions: where are Heros and Lazarus, names to be blushed at for their deeds and so many condemnations? Where are those young men, Timasius and James, who [brought] certain writings, as was asserted? Judge yourselves whether, if men confess such things in the apostolic see, those things ought to be believed which have been spread about them by depraved and light authors and by doubtful rumour.
Notes and citation
Summary: Zosimus attacks the characters of Heros and Lazarus, bishops installed under the usurper Constantine, and urges the Africans not to trust their accusations against Pelagius.
- Constantine III was a usurper in Gaul (407–411). Zosimus’s portrait of Heros and Lazarus is translated as written. The question about Timasius and James lacks a verb in the printed text; “[brought]” is supplied. Migne’s cross-reference was removed; “(Constantino)” is printed in the edition.
Notes on the original text
- Digital text corrected (OCR slip; leaked editorial cross-reference): infamari, Itane → infamari. Itane; inventus est (Vide epist. 4, n. 2). A Proculo → inventus est. A Proculo; post mullos annos → post multos annos; et lotius civitatis addictio → et totius civitatis addictio; illa qua de iisdem → illa quae de iisdem.
Topics: Heresy, Church office, Pelagianism
Cite (SBL): Zosimus, Ep. 3.3 (PL 20:656a–657 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/3-3
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
3.4PL 20:657b–658 b
Amate pacem, diligite charitatem, studete concordiae. Nam scriptum est : Diliges proximum tuum tamquam te ipsum. Qui magis alter alteri proximi sumus, quam omnes qui in Christo unum esse debemus? Non omnis qui aures vestras ventus ingreditur, nuntius est veri : ideoque animo praesule et in excubiis constituto semper opus est, ne totum famae, totum testibus liceat. Recensete sacras litteras et divina tabularia : maximam partem falsi testes occupavere, ubi sanctorum aut accusationem aut pericula reperimus : maximam dico, immo totam, cum in ipsum Dominum nostrum Salvatorem totius mundi hostiam et pontificem salutarem falsi testes insurrexerunt, qui se ejus blasphemiam audisse confingerent. AEstimate quid jam possit praeterire fallacia, quae in Deum fidei, immo in ipsam fidem ac veritatem, perjuriis impetum fecit.
Love peace, cherish charity, be zealous for concord. For it is written: “You shall love your neighbour as yourself.” Who are more neighbours to one another than all of us who ought to be one in Christ? Not every wind that enters your ears is a messenger of truth; and therefore there is always need of a mind presiding and set on watch, so that rumour and witnesses are not allowed everything. Go over the sacred writings and the divine records: false witnesses have taken up the greatest part where we find the accusation or the dangers of the saints; the greatest, I say, indeed the whole, since against our Lord himself, the Saviour of the whole world, the victim and saving high priest, false witnesses rose up, who pretended that they had heard his blasphemy. Judge what deceit can now pass over, when it made an assault by perjuries on the God of faith, indeed on faith and truth itself.
Textual problem in this passage: see the notes.
Matt 19:19 (quotation, high confidence) · Lev 19:18 (quotation, medium confidence) · Matt 26:59–65 (allusion, high confidence)
Notes and citation
Summary: Zosimus urges the African bishops to love peace and to beware of false witnesses, who even accused Christ.
- Quotation: Matt 19:19 (Lev 19:18). Allusion: Matt 26:59–65. Migne’s variant note “[Garn. insurrexerint)” and the reference were removed.
Notes on the original text
- Digital text corrected (leaked editorial reference; leaked editorial variant note): tamquam te ipsum (Matth. xix, 19). Qui → tamquam te ipsum. Qui; testes insurrexerunt [Garn. insurrexerint), qui → testes insurrexerunt, qui.
Topics: Ethics
Cite (SBL): Zosimus, Ep. 3.4 (PL 20:657b–658 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/3-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-3-4) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
3.5PL 20:658b–659 b
Haec ideo scripsimus, ut de caetero, si qui absentes nimisque noti de quolibet talia ex libidine mentientur, fixi sint pedes vestri adversus arietem fraudulentiae. Unde et lucernam pedibus suis ac lumen semitis suis vir sanctus exorat : scilicet ne inter fallaces tenebras sint caeca nobis et errabunda vestigia. Et in Evangelio : Numquid lex nostra judicat hominem, nisi ab ipso audierit prius, et cognoverit? Etiam in veteri Testamento : Non credes auditui vano, et non consenties cum iniquo fieri testis injustus. Et ne forte multitudini detrahentium ante examinationem judicii crederetur, addit dicens, Non eris cum pluribus in malitia, et non accipies per eos peccatum. Et iterum alibi : Prius quam interroges, ne vituperes quemquam : et cum interrogaveris, corripe juste. Et iterum; Quae viderint oculi tui loquere. Et in Actibus Apostolorum adversus principes sacerdotum et seniores Judaeorum postulantes absentis Pauli apostoli damnationem, justissimam sententiam gentilis Festus tribunus protulit, quam convenit etiam nos in facie credentium objicere ad verecundiam, dicens, Non est consuetudo Romanis, damnare aliquem hominem prius, quam is qui accusatur, praesentes habeat accusatores, locumque defendendi accipiat ad abluenda crimina. Si hanc igitur moderationem extra septum fidei nostro positus tenuit contra sacerdotalem pudorem, indigna omnino credulitas absentibus in absentes. Quotus enim quisque immunis invenietur a vulnere, si ad omnem ferientis ictum, credulum pectus aperitur.
We have written these things so that for the future, if any who are absent and little known lie about anyone in such things at their whim, your feet may be firm against the battering ram of fraud. Hence the holy man too prays for a lamp to his feet and a light to his paths, namely, lest among deceitful darkness our footsteps be blind and wandering. And in the gospel: “Does our law judge a man unless it first hears from him and knows?” Also in the Old Testament: “You shall not believe an idle report, and you shall not agree with the wicked to become an unjust witness.” And lest perhaps the multitude of detractors be believed before the examination of judgment, he adds, saying: “You shall not be with the many in malice, and you shall not take on sin through them.” And again elsewhere: “Before you ask, do not blame anyone; and when you have asked, rebuke justly.” And again: “What your eyes have seen, speak.” And in the Acts of the Apostles, against the chief priests and elders of the Jews who were demanding the condemnation of the apostle Paul in his absence, the Gentile Festus, the tribune, gave a most just sentence, which it is fitting for us too to put before believers, to their shame, saying: “It is not the custom of the Romans to condemn any man before the one accused has his accusers present and receives the opportunity of defence to wash away the charges.” If, then, one placed outside the fold of our faith kept this moderation, credulity of the absent against the absent is wholly unworthy of priestly modesty. For how few will be found free from a wound if a credulous breast is opened to every blow of one who strikes?
Ps 119:105 (118:105 Vulg.) (allusion, high confidence) · John 7:51 (quotation, high confidence) · Exod 23:1–2 (quotation, high confidence) · Prov 25:8 (quotation, medium confidence) · Acts 25:16 (quotation, high confidence)
Notes and citation
Summary: Citing Psalm 119, John 7, Exodus 23, Sirach, Proverbs and Festus in Acts 25, Zosimus insists that no one should be condemned in absence on hearsay.
- Quotations: Ps 119:105 (Vulgate 118:105); John 7:51; Exod 23:1–2 (LXX); Sir 11:7; Prov 25:8 (LXX); Acts 25:16. Festus was procurator, not tribune; stated as written. The references were removed.
Notes on the original text
- Digital text corrected (leaked editorial reference; leaked editorial reference; OCR slip; split word; split word; leaked editorial reference): si qui absentes ni misque noti → si qui absentes nimisque noti; semitis suis vir sanctus exorat (Psal. cxviii, 105) : → semitis suis vir sanctus exorat :; et cognoverit (Joan. vii, 51)? → et cognoverit?; testis injustus (Exod. xxiii, sec. LXX). Et → testis injustus. Et; accipies per eos peccatum (Ibid.). Et → accipies per eos peccatum. Et; ne vituperes quem quam : et cum interrogaveris, corripe juste (Eccli. xi, 7). → ne vituperes quemquam : et cum interrogaveris, corripe juste.; oculi tui loquere (Prov. xxv, 8; sec. LXX). Et → oculi tui loquere. Et; ad abluenda crimina (Act. xxv, 16). Si banc → ad abluenda crimina. Si hanc.
Extrabiblical texts: Sir 11:7 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics, Lying and truthfulness
Cite (SBL): Zosimus, Ep. 3.5 (PL 20:658b–659 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/3-5
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
3.6PL 20:659b–660 a
Doceat nos terrena moderatio, quae saecularibus arbitriis et causis primum de ipsis judicibus eligendis repudiandisque sit, et quanta cunctatio; quot interpositio dilationes; quoties inhibita comperendinatio; etiam sub ipso fine certaminis ampliare judicia cum innocenti reo. Confugitur ad mare et transmarina documenta, ut fides quae in praesenti plerumque arctioribus strangulatur angustiis, saltem eminus veniat. Haec omnia mentior, nisi in patrocinium tuendae innocentiae reperta sint. Tolerabilius est enim innocentem quemlibet tardius inveniri, quam cito pro nocente damnari.
Let earthly moderation teach us what care there is in secular judgments and cases, first of all in choosing and rejecting the judges themselves, and how much delay; how many postponements interposed; how often adjournment is prevented; even at the very end of the contest, judgments are extended when the defendant is innocent. Recourse is had to the sea and to overseas documents, so that evidence, which at present is often choked in narrower straits, may come at least from afar. All these things I would be lying about, were they not devised for the protection of innocence. For it is more tolerable that any innocent man be found innocent late than that he be quickly condemned as guilty.
Notes and citation
Summary: Zosimus points to the caution of Roman civil procedure, which protects the innocent by delay and evidence from afar.
- Migne’s references to the Theodosian Code (books 2 and 9) were removed. “Comperendi(??)tio” is read as “comperendinatio”.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; leaked editorial reference; leaked editorial reference; stray mark): comperendi(??)tio (V. Cod. Th. lib. ti, tit. 6 et 7); etiam → comperendinatio; etiam; cum innocenti reo (Ibid. lib. ix, tit. 36). Confugitur → cum innocenti reo. Confugitur; ut fides quat in praesenti → ut fides quae in praesenti; saltem eminus veniat· Haec → saltem eminus veniat. Haec.
Topics: Ethics
Cite (SBL): Zosimus, Ep. 3.6 (PL 20:659b–660 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/3-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-3-6) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
3.7PL 20:660a–660 b
Grave fuit Lazaro et Heroti litterarum suarum pedissequos esse. An nesciebant, dilectionem vestram ad sedem apostolicam relaturam? Huc certo calumniae compendio navigassent. Ubi de episcopatu ambiendo agitur, maria terrasque lustrant, nec ulla suffragia praetermittunt. Ubi vero innocentium fama percellitur, otiosi et delicati sive accusatores sive testes (in utroque enim fallentibus nomen infame est), in cubilibus et lectulis suis litteris abutuntur; et totam Africam, universumque tranquillum catholicae serenitatis innubilant ad libidines suas duae pestes. Ante tribunal Christi omnes subimus : nemo illic abesse poterit, nec Domini, cujus immensitas omnibus locis ac rebus intervenit, declinare judicium.
It was burdensome for Lazarus and Heros to follow their own letters. Did they not know that your love would refer the matter to the apostolic see? Here they would certainly have sailed by a short cut of calumny. When it is a matter of seeking a bishopric, they roam over seas and lands and pass over no support. But when the reputation of the innocent is struck, idle and pampered, whether accusers or witnesses (for in either role the name is infamous for deceivers), they misuse letters in their chambers and their little beds; and these two plagues cloud over all Africa and the whole calm of catholic serenity at their whim. We all go before the judgment seat of Christ: no one will be able to be absent there, nor to escape the judgment of the Lord, whose immensity enters all places and things.
2 Cor 5:10 (allusion, high confidence) · Rom 14:10 (allusion, medium confidence)
Notes and citation
Summary: Zosimus reproaches Heros and Lazarus for accusing by letter instead of appearing, and reminds all of Christ’s judgment seat.
- Allusion: 2 Cor 5:10; Rom 14:10.
Topics: Eschatology, Ethics
Cite (SBL): Zosimus, Ep. 3.7 (PL 20:660a–660 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/3-7
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
3.8PL 20:660b–661 a
Si Deo nostro cordi fuit; propter oves perditas Verbum carnem fieri, et ex Domino formam servientis induere, ut diu interceptam redderet libertatem : sit vobis gaudium, eos quos falsi judices criminabantur, agnoscere a nostro corpore et catholica veritate numquam fuisse divulsos. Certe hoc, quod vestra exspectatio desiderabat, eluxit, ut damnanda damnarent, et sequenda sequerentur. Si paterfamilias reditu filii gratulabatur, qui mortuus fuerat, et revixit; perierat, et inventus est; et jubebat in usum ejus stolam mundam, hoc est insigne candidae mentis afferri, et vitulum saginatum; quantum haec uberior exsultatio est fidei, non mortuos esse, nec periisse, de quibus falsa vulgata sunt? Misimus igitur ad dilectionem vestram exemplaria scripturarum, quas Pelagius misit : quarum lectionem non ambigimus parituram esse vobis in Domino de absoluta ejus fide laetitiam. Data xi kal. Octobris.
If it pleased our God, for the sake of the lost sheep, that the Word become flesh and, from being Lord, put on the form of a servant, to give back the liberty long cut off, let it be a joy to you to recognize that those whom false judges accused have never been torn away from our body and from catholic truth. Certainly this has shone forth which your expectation desired: that they condemned what is to be condemned and followed what is to be followed. If the father of the family rejoiced at the return of his son, who “was dead and lives again, was lost and is found,” and ordered a clean robe, that is, the mark of a pure mind, and the fatted calf to be brought for his use, how much richer is this exultation of faith, that those about whom falsehoods were spread are not dead and have not perished? We have sent to your love, then, copies of the writings which Pelagius sent: we do not doubt that reading them will bring you joy in the Lord over his sound faith. Dated the eleventh day before the Kalends of October [21 September].
Luke 15:4–7 (allusion, medium confidence) · John 1:14 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · Luke 15:22–24 (allusion, high confidence) · Luke 15:32 (quotation, high confidence)
Notes and citation
Summary: Zosimus asks the Africans to rejoice, like the father of the prodigal son, that Pelagius and Caelestius have not left the church, and sends Pelagius’s writings.
- Allusions: Luke 15:4–7; John 1:14; Phil 2:7; Luke 15:22–24, 32. Zosimus’s verdict, later reversed, is translated as written. Migne’s modern date was removed and is given in brackets.
Notes on the original text
- Digital text corrected (OCR slip; leaked editorial date; leaked editorial reference): Verbum carnem fieri, el ex Domino → Verbum carnem fieri, et ex Domino; Certe boc, quod → Certe hoc, quod; et inventus est (Lucae xv, 32); et → et inventus est; et; (Septemb. 21) → .
Topics: Heresy, Christology, Pelagianism
Cite (SBL): Zosimus, Ep. 3.8 (PL 20:660b–661 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/3-8
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 4
4.0PL 20:661a–661 b
Zosimus Aurelio et universis episcopis per Africam constitutis, universis episcopis per Gallias et septem provincias constitutis, universis episcopis per Hispaniam constitutis, a pari.
Zosimus to Aurelius and to all the bishops established throughout Africa, to all the bishops established throughout the Gauls and the Seven Provinces, and to all the bishops established throughout Spain, in like terms.
Notes and citation
Summary: Zosimus addresses a circular letter to the bishops of Africa, Gaul and Spain.
- “A pari”: the same letter was sent to each.
Cite (SBL): Zosimus, Ep. 4.0 (PL 20:661a–661 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/4-0
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.1PL 20:661b–662 a
Cum adversus statuta patrum venitur, non tantum illorum prudentiae atque sententiae, qui in aevum victura sanxerunt, sed ipsi quodam modo fidei et catholicae disciplinae irrogatur injuria. Quid enim tam sanctum atque venerabile est, quam penitus non exorbitare ab itinere majorum, quorum canonica statuta veluti quaedam fundamenta sunt ferendis fidei jacta ponderibus? Sed nihil minus ab Urso et Tuentio, quorum unus assidua sedis hujus medicina curatus, ad emendati erroris pervenire non potuit sanitatem; alter vero ante aliquot annos objecta criminatione submotus, sicut civium scripta testantur vel gesta docuerunt, etiam ab eo ipso gradum summi sacerdotis accepit, a quo fuerat ante damnatus. Caecus error in utroque, ut quod est potissimum in omnibus, nec velit aliorum de Tuentio, nec suam de Urso tenere sententiam.
When the statutes of the fathers are opposed, injury is done not only to the prudence and judgment of those who decreed things that will live for ever, but in a way to the faith itself and to catholic discipline. For what is so holy and venerable as not to stray at all from the path of the elders, whose canonical statutes are like foundations laid to bear the weights of the faith? But nothing less [has been done] by Ursus and Tuentius, of whom the one, treated by the constant medicine of this see, could not reach the health of an amended error; the other, removed some years ago on a charge brought against him, as the writings of the citizens testify or the proceedings have shown, received the rank of high priest from the very man by whom he had earlier been condemned. Blind error in both: that, what is most important of all, he wishes to hold neither others’ judgment on Tuentius nor his own on Ursus.
Notes and citation
Summary: Zosimus denounces Ursus and Tuentius, made bishops in Gaul against the canons, one of whom had been condemned by the very bishop who later ordained him.
- The second sentence lacks a verb (“nihil minus ab Urso et Tuentio”); “[has been done]” is supplied. Migne’s note “[Forte, ut gesta]” (“perhaps: as the proceedings”) was removed and its reading followed. The ordaining bishop was Proculus of Marseilles.
Notes on the original text
- Digital text corrected (leaked editorial note (its reading adopted)): vel ingesta [Forte, ut gesta] docuerunt → vel gesta docuerunt.
Topics: Church office, Heresy, Ordination
Cite (SBL): Zosimus, Ep. 4.1 (PL 20:661b–662 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/4-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.2PL 20:662a–663 b
Sed fac ut honesti mores hominibus essent et probata suffragia : quid illud, quod praetermisso fratre nostro Patroclo metropolitano episcopo Arelatensium civitatis, sine cujus auctoritate, juxta majorum canones, nulla penitus potuit ordinatio celebrari, tumultuose et turbide indebitis sacerdotia impinguntur? Nec saltem comprovinciales episcopi corrogantur, ut error velamento aliquo tegeretur : sed Lazarus, dudum in Taurinensi concilio gravissimorum episcoporum sententiis pro calumniatore damnatus, cum Britii innocentis episcopi vitam falsis objectionibus appetisset, post vero indebitum ab eodem Proculo, qui inter caeteros in synodo damnationis ejus assederat, sacerdotium consecutus, a quo se ipse vitae suae conscientia, datis litteris in abdicationem sui, sponte submovit. Re vera incongruum fuit, ut illicitum sacerdotio, omisso metropolitano, sua confessione spoliatus, sacerdotem pariter ordinaret. Et ne nihil non intempestive fieret, ne dies quidem legitimus ordinationis adsciscitur : scilicet ut quibus cuncta deerant, etiam legitimum tempus deesset. Quid his tot tantisque improba usurpatione posthabitis addi potest, nisi illud extremum, quod totum transcendit errorem, ut territoriis indebitis, ad Arelatensium civitatem antiquitus pertinentibus, locarentur? Unum vitium si in causis talibus evenisset, apostolicae sedis auctoritas etiam caetera destruxisset. Hic multa concurrunt, improborum et damnatorum ordinatio, praetermissio metropolitani, necnon et provincialium sacerdotum, locorumque alienorum impudentissima usurpatio, nec saltem diei custodita solemnitas, et Lazarus in consortio illicitae ordinationis adscitus. Haec omnia apud nos gestis testimoniisque discussa sunt.
But suppose these men had honest characters and approved support: what of the fact that, passing over our brother Patroclus, metropolitan bishop of the city of Arles, without whose authority, according to the canons of the elders, no ordination at all could be celebrated, priesthoods are thrust tumultuously and riotously on those not entitled to them? Not even the bishops of the province are called together, so that the error might be covered by some veil: but Lazarus, long ago condemned as a calumniator at the council of Turin by the judgments of most grave bishops, when he had attacked the life of the innocent bishop Brictius with false charges, afterwards obtained an undeserved priesthood from the same Proculus, who had sat among the others at the synod that condemned him, and from which he removed himself of his own accord, from the consciousness of his life, by sending a letter of resignation. It was truly incongruous that one stripped by his own confession of an unlawful priesthood should, passing over the metropolitan, likewise ordain a priest. And so that nothing might not be done out of season, not even the lawful day of ordination was taken: namely, that those who lacked everything might lack the lawful time too. What can be added to so many and so great things set aside by wicked usurpation, except that last, which surpasses the whole error: that they were placed in territories not theirs, belonging of old to the city of Arles? If a single fault had occurred in such cases, the authority of the apostolic see would have overthrown the rest also. Here many things come together: the ordination of wicked and condemned men, the passing over of the metropolitan and also of the provincial priests, the most shameless usurpation of others’ places, not even the solemnity of the day kept, and Lazarus taken into partnership in an unlawful ordination. All these things have been examined before us by proceedings and testimonies.
Notes and citation
Summary: Zosimus lists the faults in the ordination of Ursus and Tuentius: no consent of the metropolitan of Arles, no provincial bishops, the deposed Lazarus taking part, the wrong day, and seizure of Arles’s territory.
Notes on the original text
- Digital text corrected (OCR slip; stray space): sacerdotium consecutus , a quo → sacerdotium consecutus, a quo; Quid bis tot tantisque → Quid his tot tantisque; quod lotum transcendit errorem → quod totum transcendit errorem; etiam caetera destruxisset, Hic multa → etiam caetera destruxisset. Hic multa.
Topics: Church office, Ordination
Cite (SBL): Zosimus, Ep. 4.2 (PL 20:662a–663 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/4-2
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.3PL 20:664a–664 a
Atque utinam in Tuentio pravi tantum mores, non etiam Priscilliana superstitio patuisset! quae sedis hujus dudum humanitas et misericordia in hoc illi consulere voluit, ut emendatior de caetero permaneret. Quod beneficium sibi pene praeter exemplum praestitum si diligentius observare voluisset, erroris illum anteacti oportuit poenitere, non ita praecipiti impetu ad sacerdotium festinare, ut nec diei veterem solemnitatem, quae praecipue custodienda fuerat, observaret, nec indebito loco crederet abstinendum.
And would that in Tuentius only bad character had appeared, and not also the Priscillianist superstition! In this the kindness and mercy of this see long ago wished to provide for him, so that he might remain more amended for the future. If he had been willing to observe more carefully this benefit granted him almost beyond precedent, he ought to have repented of his former error, and not hasten to the priesthood with such headlong impetus that he observed neither the ancient solemnity of the day, which above all should have been kept, nor believed that he should abstain from a place not his.
Notes and citation
Summary: Tuentius was also a Priscillianist, once pardoned by Rome, who rushed to the episcopate instead of doing penance.
- “Dici” is read as “diei”.
Notes on the original text
- Digital text corrected (OCR slip): permaneret, Quod beneficium → permaneret. Quod beneficium; ut nec dici veterem → ut nec diei veterem.
Topics: Heresy, Church office
Cite (SBL): Zosimus, Ep. 4.3 (PL 20:664a–664 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/4-3
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.4PL 20:664a–664 b
Qua de re ad sanctitatem vestram et per totum orbem, ubicumque et in quacumque terrarum sonus catholicae religionis exiit, scripta direximus, fratres charissimi, ne Tuentium et Ursum in communione Ecclesiae, in quocumque ecclesiastico gradu a qua in totum anathematizati sunt, suscipiendos esse ducatis. Dicuntur enim circulatores esse, quod nos ex sententiis agnovimus in eorum damnatione sacerdotali auctoritate prolatis, quas in diversis regionibus exceperunt. Removendae sunt a sancto corpore putridae carnes, et a massa sanctificationis acidum exsecrandumque fermentum. De quibus plura scribere pudoris fuit, cum illis pudori non sit tanta fecisse.
On this matter we have sent letters to your holiness and throughout the whole world, wherever and in whatever land the sound of the catholic religion has gone out, dearest brothers, so that you do not think Tuentius and Ursus are to be received into the communion of the church, in any ecclesiastical rank, from which they are wholly anathematized. For they are said to be vagabonds, which we have learned from the sentences pronounced by priestly authority in their condemnation, which they received in various regions. Rotten flesh must be removed from the holy body, and the sour and accursed leaven from the lump of sanctification. To write more about them would be shameful, since it is not shameful to them to have done so much.
Ps 19:4 (echo, low confidence) · 1 Cor 5:6–7 (allusion, high confidence)
Notes and citation
Summary: Zosimus declares Tuentius and Ursus anathematized and to be refused communion everywhere.
- Allusions: Ps 19:4 (Rom 10:18); 1 Cor 5:6–7.
Notes on the original text
- Digital text corrected (OCR slip): Qua de re nd sanctitatem → Qua de re ad sanctitatem; a qua in totum anathemati sunt → a qua in totum anathematizati sunt; a sancio corpore → a sancto corpore.
Topics: Church office, Heresy, Church discipline and penance
Cite (SBL): Zosimus, Ep. 4.4 (PL 20:664a–664 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/4-4
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.5PL 20:664b–665 a
Jussimus autem praecipuam, sicuti semper habuit metropolitanus episcopus Arelatensium (et caetera ut in epistola 1, capite 2).
We have ordered that the metropolitan bishop of Arles hold the chief authority, as he always has … (and the rest as in Letter 1, chapter 2).
Notes and citation
Summary: The letter repeats Zosimus’s ruling giving the bishop of Arles authority to ordain in the provinces (as in 1.2).
- The edition prints only the opening words and refers to Letter 1, chapter 2 (translated above as 1.2).
Notes on the original text
- Digital text corrected (OCR slip): sicuti semper babuit → sicuti semper habuit.
Topics: Church office, Ordination
Cite (SBL): Zosimus, Ep. 4.5 (PL 20:664b–665 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/4-5
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.6PL 20:665a–665 a
Omnes sane admonemus, ut quique finibus suis contenti sint : nam barbara et impia ista confusio est, aliena praesumere. De qua re ne ad nos, et reliquum capitis 3 mox dictae epistolae. Data sub die x kalendas Octobris Honorio augusto xi et Constantio ii consulibus.
We admonish all, indeed, that each be content with his own borders: for it is a barbarous and impious confusion to presume on what belongs to others. We admonish that no complaint about this come back to us … (and the rest of chapter 3 of the letter just mentioned). Dated the tenth day before the Kalends of October [22 September 417], in the consulship of Honorius Augustus for the eleventh time and Constantius for the second time.
Notes and citation
Summary: The letter repeats the ruling on territorial boundaries (as in 1.3) and is dated 22 September 417.
- The edition prints only the opening words and refers to Letter 1, chapter 3 (1.3). Migne’s modern date was removed and is given in brackets.
Notes on the original text
- Digital text corrected (OCR slip; leaked editorial date): (Anno 417, Septemb. 22) → ; Honorio angusto xi → Honorio augusto xi.
Topics: Church office
Cite (SBL): Zosimus, Ep. 4.6 (PL 20:665a–665 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/4-6
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 5
5.1PL 20:665a–666 b
Multa contra veterem formam Proculus usurpasse detectus est in ordinationibus nonnullorum indebite celebrandis, quas proxime numerosa cognitione discussimus : licet ipse diu exspectatus, fastidiose ferens sibi inducias attributas, convenire dissimulet. Attamen illa praesumptio nos admodum movit, quod in synodo Taurinensi, cum longe aliud ageretur, in apostolicae sedis injuriam subripiendum putavit, ut sibi concilii illius emendicata praestaret obreptio ordinandorum sacerdotum veluti metropolitano in Narbonensi secunda provincia potestatem. Et ne solus, impudenter indebita postulando, huic sedi videretur intulisse convicium, socium sibi Simplicium Viennensis civitatis ascivit, qui non dissimili impudentia postularet, ut sibi quoque in Viennensium provincia creandorum sacerdotum permitteretur arbitrium. Indecens ausus, et in ipso vestibulo resecandum, hoc ab episcopis ob certas causas concilium agitantibus extorquere, quod contra statuta patrum et sancti Trophimi reverentiam, qui primus metropolitanus Arelatensis civitatis ex hac sede directus est, concedere, vel mutare ne hujus quidem sedis possit auctoritas. Apud nos enim inconvulsis radicibus vivit antiquitas, cui decreta Patrum sanxere reverentiam. Et quia redire in ordinem suum intermissa praecipimus, fratres charissimi, metropolitanus Arelatensis civitatis episcopus jam inde a Trophimo ordinationis seriem temporibus roboratam inviolabili in utraque Narbonensi et Viennensi auctoritate possideat. Data iii kalendas Octobris, Honorio augusto xi et Constantio ii consulibus.
Proculus has been found to have usurped many things against the ancient form in celebrating, without right, the ordinations of several men, which we recently examined in a hearing with many present; although he himself, long awaited, taking it ill that a delay was granted him, pretends not to come. Yet this presumption moved us greatly: that at the synod of Turin, when something quite different was being dealt with, he thought he should steal, to the injury of the apostolic see, so that the begged-for surprise of that council might grant him, as if a metropolitan, the power of ordaining priests in the province of Second Narbonensis. And lest he alone, by shamelessly asking for what was not owed him, should seem to have insulted this see, he took Simplicius of the city of Vienne as his partner, who with no less shamelessness asked that he too be allowed the right of creating priests in the province of Vienne. An unseemly venture, and one to be cut off at the very threshold: to wring this from bishops holding a council for particular causes, which, against the statutes of the fathers and reverence for Saint Trophimus, who was sent from this see as the first metropolitan of the city of Arles, not even the authority of this see could grant or change. For with us antiquity lives with unshaken roots, to which the decrees of the fathers have assigned reverence. And since we command that what was interrupted return to its order, dearest brothers, let the metropolitan bishop of the city of Arles possess, with inviolable authority, in both the Narbonenses and in Vienne, the succession of ordination strengthened by time from Trophimus onward. Dated the third day before the Kalends of October, in the consulship of Honorius Augustus for the eleventh time and Constantius for the second time.
Notes and citation
Summary: Zosimus annuls the rights of ordination that Proculus of Marseilles and Simplicius of Vienne obtained at the synod of Turin and restores them to the bishop of Arles.
- The council is the synod of Turin (ca. 398), canons 1–2 (Migne’s reference, removed). The date is 29 September 417.
Notes on the original text
- Digital text corrected (OCR slip; leaked editorial reference): in Narbonensi secunda provincia potestatem (Taurin. concil. c, 1 et 2). Et → in Narbonensi secunda provincia potestatem. Et; statuta patrum ct sancti Trophimi → statuta patrum et sancti Trophimi.
Topics: Church office, Ordination
Cite (SBL): Zosimus, Ep. 5.1 (PL 20:665a–666 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/5-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 6
6.0PL 20:666b–666 b
Zosimus Hilario episcopo Narbonensis primae provinciae.
Zosimus to Hilary, bishop of the province of First Narbonensis.
Notes and citation
Summary: Zosimus addresses Hilary, bishop of Narbonne.
Cite (SBL): Zosimus, Ep. 6.0 (PL 20:666b–666 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/6-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/6-0
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.1PL 20:666b–667 b
Mirati admodum sumus, dum nobis studiosius requirentibus relatio tua de ordinandis in provincia Narbonensi prima sacerdotibus legeretur, quod dum assertioni et desideriis tuis cupis esse consultum, praetermissa veri fide, relationem tuam sub honestatis specie colorasti, asserens in aliena provincia ab alio non debere fieri sacerdotes : cum utique debueris, non quid tibi rectum videretur, sed quid habuerit antiqua consuetudo, suggerere. Ideoque vacuato eo quod obtinuisse a sede apostolica subreptitie comprobaris, quia satis constitit Arelatensis ecclesiae sacerdoti prisca id institutione concessum, ut non solum in provincia Viennensi, sed etiam per duas Narbonenses, episcopos faciat. Nam sanctae memoriae Trophimus sacerdos, quondam ad Arelatensem urbem ab apostolica sede transmissus, ad illas regiones et tanti nominis reverentiam primus exhibuit, et in alias non immerito ea quam acceperat auctoritate transfudit; atque hanc ordinandi consuetudinem, et pontificatum loci illius quem obtinuerat primus et justus, custoditum usque in proximum tempus, gestis apud nos habitis, multorum consacerdotum testimoniis approbatur.
We were greatly surprised, when your report about ordaining priests in the province of First Narbonensis was read to us at our earnest inquiry, that, wishing your claim and desires to be provided for, you set aside the faith of truth and coloured your report under the appearance of propriety, asserting that priests ought not to be made in another’s province by another: whereas you ought to have suggested not what seemed right to you, but what ancient custom held. And therefore what you are shown to have obtained from the apostolic see by stealth is made void, because it has been sufficiently established that it was granted by ancient institution to the priest of the church of Arles to make bishops not only in the province of Vienne but also throughout the two Narbonenses. For Trophimus, the priest of holy memory, once sent from the apostolic see to the city of Arles, was the first to bring to those regions the reverence of so great a name, and not undeservedly passed on to others the authority he had received; and that this custom of ordaining, and the pontificate of that place which he first and rightly held, was kept until recent times is proved by the proceedings held before us and by the testimonies of many fellow priests.
Notes and citation
Summary: Zosimus cancels the privilege Hilary of Narbonne obtained by misrepresentation, since by ancient custom Arles ordains bishops in the Narbonenses.
- The claim about Trophimus is translated as written. “Vacuato eo” is read for the printed “vacuato co”; “in alias” for “in a alias”.
Notes on the original text
- Digital text corrected (OCR slip; stray letter): assertioni et desideriis luis → assertioni et desideriis tuis; Ideoque vacuato co quod → Ideoque vacuato eo quod; Nani sanctae memoriae → Nam sanctae memoriae; et in a alias non immerito → et in alias non immerito; transfudit; adque hanc → transfudit; atque hanc.
Topics: Church office, Ordination
Cite (SBL): Zosimus, Ep. 6.1 (PL 20:666b–667 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/6-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.2PL 20:667b–668 a
Ergo licet sola, quae in sede apostolica habita sunt, potuissent gesta sufficere; tamen etiam hac te auctoritate constringimus, ut praesumptioni tuae, quam extulisse contra veterem consuetudinem videbaris, modum noveris justae praescriptionis indictum, neque aestimes tibi ulterius pontificatum de ordinandis sacerdotibus vindicandum : cum hoc videas Arelatensis episcopo civitatis et per apostolicam sedem, et per sancti Trophimi reverentiam, et per veterem consuetudinem, et nostra recenti evidentissima definitione deferri. Si quid contra haec, frater charissime, quae a nobis sunt sub Dei judicio statuta, tentaveris : non solum quos faciendos credideris, episcopatum obtinere non possint, sed etiam ipse catholica communione discretus, sero de illicitis praesumptionibus ingemiscas. Data vi kalendas Octobris Honorio augusto xi et Constantio ii consulibus.
Therefore, although the proceedings held in the apostolic see alone could have sufficed, we nevertheless also bind you by this authority, so that you may know that a limit of just prescription has been set to your presumption, which you seemed to have raised against ancient custom, and that you may not think you should claim any longer the right of ordaining priests: since you see that this is assigned to the bishop of the city of Arles through the apostolic see, through reverence for Saint Trophimus, through ancient custom, and by our recent and most evident decision. If you attempt anything against these things, dearest brother, which we have decreed under the judgment of God, not only will those whom you think fit to make be unable to hold the episcopate, but you yourself, cut off from catholic communion, will groan too late over your unlawful presumptions. Dated the sixth day before the Kalends of October [26 September 417], in the consulship of Honorius Augustus for the eleventh time and Constantius for the second time.
Notes and citation
Summary: Zosimus forbids Hilary of Narbonne to ordain bishops, under pain of excommunication, and dates the letter 26 September 417.
- Migne’s modern date was removed and is given in brackets.
Notes on the original text
- Digital text corrected (OCR slip; leaked editorial date): episcopatum oblinere non possint → episcopatum obtinere non possint; (Anno 417, Septem. 26) → .
Topics: Church office, Ordination
Cite (SBL): Zosimus, Ep. 6.2 (PL 20:667b–668 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/6-2
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 7
7.0PL 20:668a–668 a
Zosimus Patroclo episcopo Arelatensi.
Zosimus to Patroclus, bishop of Arles.
Notes and citation
Summary: Zosimus addresses Patroclus of Arles.
Cite (SBL): Zosimus, Ep. 7.0 (PL 20:668a–668 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/7-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/7-0
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-7-0) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
7.1PL 20:668a–668 b
Quid de Proculi damnatione censuerim, tenet conscientia tua, cum meo interesses examini : nec te gestorum nostrorum auctoritas latet vel scriptorum quae de ipsius damnatione per terrarum diversa direximus. Unde metropolitani in te dignitatem atque personam etiam apostolicae sedis auctoritate considera : in quem furtive locum per indebita a synodo Proculus usurpatum irrepserat. Quicumque igitur ex Gallicanis unde unde regionibus veniunt sub quovis ecclesiastico nomine vel gradu, formatas per te commoniti ad nos mittendas esse cognoscant : alioquin sibi imputabunt, si inefficaciter, hac solemnitate postposita, te inconsulto ad nos venire tentaverint : quod ab episcopis usque ad ultimum ecclesiasticorum gradum observari conveniet, frater charissime.
What I decided about the condemnation of Proculus your conscience knows, since you were present at my examination; nor is the authority of our proceedings hidden from you, or of the letters we have sent to various parts of the world about his condemnation. Hence consider in yourself the dignity and person of the metropolitan, by the authority of the apostolic see also: a place into which Proculus had crept stealthily, usurped through undue [concessions] from a synod. Let all, then, who come from any region of Gaul whatever, under any ecclesiastical title or rank, know, being admonished by you, that letters of credence are to be sent to us through you: otherwise they will have themselves to blame if, this solemnity neglected, they attempt to come to us without consulting you, to no effect: which it will be fitting to observe from bishops down to the lowest rank of the church, dearest brother.
Notes and citation
Summary: Zosimus confirms Patroclus as metropolitan after Proculus’s condemnation and repeats that Gallic clergy travelling to Rome need his letters of credence.
- “[concessions]” is supplied for the elliptical “per indebita a synodo”.
Notes on the original text
- Digital text corrected (OCR slip): gestorum nostrorum aucioritas → gestorum nostrorum auctoritas.
Topics: Church office
Cite (SBL): Zosimus, Ep. 7.1 (PL 20:668a–668 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/7-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-7-1) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
7.2PL 20:668b–669 b
Et quia nonnulli ex quacumque militia se ad Ecclesiam conferentes, statim saltu quodam summatem locum religionis affectant, qui gradatim per ecclesiastica stipendia venientibus explorata solet discussione differri : idcirco quoniam in nonnullis factum infirmare non possumus, si qui jam ordinati sunt, in eo gradu, ad quem saltu subito pervenerunt, perdurare debebunt. Si enim Apostolus neophytum sacerdotio non statim cumulari jubet, et hoc idem canonum statuta sanxerunt; hoc addimus nostra sententia, ut quisquis de caetero vel summo sacerdotio, vel presbyterii gradu vel diaconatus crediderit cumulandum, sciat et se gradus sui subire jacturam, nec in illum valitura esse quae contulit : ut saltem ab ordinatione praecipiti metus ille summoveat, quos examinata discussio coercere debuisset. Scripta nostra in omnium facies notitiam pervenire; ut ne hoc quidem ipsum tibi, quod omnibus interdictum est, licere cognoscas. Data vi kalendas Octobris Honorio xi et Constantio ii consulibus.
And since some, transferring to the church from some branch of public service, at once with a kind of leap aim at the highest place of religion, which is usually deferred, with careful examination, for those who come step by step through the service of the church: therefore, since in some cases we cannot annul what has been done, any who have already been ordained must remain in the rank to which they came by a sudden leap. For if the Apostle orders that a neophyte not be loaded at once with the priesthood, and the statutes of the canons have decreed the same, we add this by our sentence: that whoever hereafter thinks fit to load anyone with the highest priesthood, or with the rank of presbyter or deacon, should know that he too will suffer the loss of his own rank, and that what he conferred will have no force for the other: so that at least fear may keep from hasty ordination those whom a careful examination ought to have restrained. Make our letter come to the knowledge of all, so that you may know that not even this, which is forbidden to all, is lawful for you. Dated the sixth day before the Kalends of October [29 September 417], in the consulship of Honorius for the eleventh time and Constantius for the second time.
1 Tim 3:6 (allusion, high confidence)
Notes and citation
Summary: Zosimus forbids ordaining men from public service straight to high orders, on pain of the ordainer’s deposition, while letting past ordinations stand.
- Quotation: 1 Tim 3:6; the canon is Nicaea, canon 2. The printed date (“vi kalendas”) and Migne’s modern date (29 September) disagree; the modern date and references were removed and the modern date is given in brackets as printed.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; leaked editorial references; leaked editorial cross-reference; leaked editorial date): se ad Ecclesiam conferentes (V. epist, 9, n. 1), statim → se ad Ecclesiam conferentes, statim; ideirco quoniam → idcirco quoniam; non slatim cumulari jubet (I Tim. iii, 6), et hoc idem canonum statuta sanxerunt (Nicaen, can. 2); boc addimus → non statim cumulari jubet, et hoc idem canonum statuta sanxerunt; hoc addimus; metus i te summoveat → metus ille summoveat; ipsum libi, quod → ipsum tibi, quod; (Die 29 Sept. ann. 417) → .
Extrabiblical texts: Conc. Nic. 2 (Creed and Canons of the Council of Nicaea (325); allusion)
Topics: Church office, Ordination
Cite (SBL): Zosimus, Ep. 7.2 (PL 20:668b–669 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/7-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-7-2) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.