# Letters of Zosimus - Author: [Zosimus, bishop of Rome](https://sophiascriptura.com/fathers/authors/zosimus/) - Latin title: *Epistolae et decreta* - Date: 417–418 (certain) - Source: J.-P. Migne, ed., Patrologiae cursus completus, series Latina, vol. 20 (Paris), cols. 642-686 (Latin text: Migne, Patrologia Latina 20, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Pierre Coustant, ed., Epistolae Romanorum pontificum et quae ad eos scriptae sunt a S. Clemente I usque ad Innocentium III, vol. 1 (Paris, 1721) (cited only; Migne reprints his text and notes) - Work page: https://sophiascriptura.com/fathers/zosimus-epistulae/ - Passages: 52 ## Letter 1, inscription - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-1-0 - Source: PL 20:642c–642 c - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus addresses the bishops of Gaul. ### Latin text Zosimus universis episcopis per Gallias et septem provincias constitutis. ### English translation (Claude) Zosimus to all the bishops established throughout the Gauls and the Seven Provinces. ### Translation notes - The Seven Provinces were the southern Gallic diocese (Viennensis). ### Citation (SBL) Zosimus, Ep. 1.0 (PL 20:642c–642 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/1-0). ## Letter 1, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-1-1 - Source: PL 20:642d–643 c - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus rules that clerics from Gaul travelling to Rome or elsewhere must carry letters of credence from the bishop of Arles. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - Formatae were letters of credence certifying a cleric’s rank and communion. Patroclus was bishop of Arles (412–426). ### Citation (SBL) Zosimus, Ep. 1.1 (PL 20:642d–643 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/1-1). ## Letter 1, chapter 2 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-1-2 - Source: PL 20:644c–644 c - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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? ### English translation (Claude) 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? ### Translation notes - The sentence begins “Jussimus … teneat” without “ut”; translated by sense. ### Citation (SBL) Zosimus, Ep. 1.2 (PL 20:644c–644 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/1-2). ## Letter 1, chapter 3 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-1-3 - Source: PL 20:644c–645 a - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 1.3 (PL 20:644c–645 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/1-3). ## Letter 2, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-2-1 - Source: PL 20:649b–650 a - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 1 John 4:8: quotation, high confidence - 1 Thess 5:17: echo, low confidence ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 2.1 (PL 20:649b–650 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-1). ## Letter 2, chapter 2 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-2-2 - Source: PL 20:650a–650 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus heard Caelestius in the basilica of Saint Clement, choosing the place for the example of Clement, Peter’s disciple and a martyr. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Zosimus, Ep. 2.2 (PL 20:650a–650 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-2). ## Letter 2, chapter 3 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-2-3 - Source: PL 20:650b–650 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus reviewed the earlier proceedings, had Caelestius’s statement of faith read, and questioned him repeatedly about his sincerity. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Zosimus, Ep. 2.3 (PL 20:650b–650 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-3). ## Letter 2, chapter 4 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-2-4 - Source: PL 20:650c–651 b - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 2.4 (PL 20:650c–651 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-4). ## Letter 2, chapter 5 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-2-5 - Source: PL 20:651b–652 b - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 1 John 4:1: quotation, high confidence - 1 Kgs 3:16–27: allusion, high confidence ### Extrabiblical texts - Sus 45-62 (Susanna): allusion, high confidence ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 2.5 (PL 20:651b–652 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-5). ## Letter 2, chapter 6 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-2-6 - Source: PL 20:652b–653 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus declares Caelestius’s faith cleared and gives his accusers two months to come to Rome and prove otherwise. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - Zosimus later (418) condemned Pelagius and Caelestius in his Epistula tractoria. “[datus]” is printed in the edition. ### Citation (SBL) Zosimus, Ep. 2.6 (PL 20:652b–653 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-6). ## Letter 2, chapter 7 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-2-7 - Source: PL 20:653a–653 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus warned Caelestius and the bishops present against curious disputes, which destroy rather than build up. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Prov 10:19: quotation, high confidence - Ps 141:3 (140:3 Vulg.): quotation, high confidence - 2 Tim 2:23: allusion, medium confidence ### Translation notes - Quotations: Prov 10:19; Ps 141:3 (Vulgate 140:3); compare 2 Tim 2:23. “Ederant” is read as “sederant”. The references were removed. ### Citation (SBL) Zosimus, Ep. 2.7 (PL 20:653a–653 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-7). ## Letter 2, chapter 8 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-2-8 - Source: PL 20:653b–654 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus urges the African bishops to submit their minds to the Scriptures as received by tradition, and dates the letter 417. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - The day of the date is missing in the printed text (“…”). Migne’s modern year was removed and is given in brackets. ### Citation (SBL) Zosimus, Ep. 2.8 (PL 20:653b–654 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/2-8). ## Letter 3, inscription - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-3-0 - Source: PL 20:654a–654 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus greets Aurelius and the African bishops. ### Latin text Zosimus episcopus Aurelio et universis episcopis per Africam constitutis, dilectissimis fratribus in Domino salutem. ### English translation (Claude) Bishop Zosimus to Aurelius and to all the bishops established throughout Africa, his most beloved brothers, greeting in the Lord. ### Translation notes - This letter (Postquam a nobis, September 417) reports Pelagius’s letter and statement of faith. ### Citation (SBL) Zosimus, Ep. 3.0 (PL 20:654a–654 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-0). ## Letter 3, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-3-1 - Source: PL 20:654b–654 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus recalls his earlier letter on the hearing of Caelestius. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Zosimus, Ep. 3.1 (PL 20:654b–654 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-1). ## Letter 3, chapter 2 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-3-2 - Source: PL 20:654b–655 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus reports that Pelagius’s letter and statement of faith, read publicly at Rome, seemed fully orthodox and moved the hearers to tears. ### Latin text 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. ### English translation (Claude) 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? ### Scripture references - Matt 12:31–32: allusion, high confidence ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 3.2 (PL 20:654b–655 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-2). ## Letter 3, chapter 3 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-3-3 - Source: PL 20:656a–657 b - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 3.3 (PL 20:656a–657 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-3). ## Letter 3, chapter 4 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-3-4 - Source: PL 20:657b–658 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus urges the African bishops to love peace and to beware of false witnesses, who even accused Christ. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 19:19: quotation, high confidence - Lev 19:18: quotation, medium confidence - Matt 26:59–65: allusion, high confidence ### Translation notes - Quotation: Matt 19:19 (Lev 19:18). Allusion: Matt 26:59–65. Migne’s variant note “[Garn. insurrexerint)” and the reference were removed. ### Citation (SBL) Zosimus, Ep. 3.4 (PL 20:657b–658 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-4). ## Letter 3, chapter 5 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-3-5 - Source: PL 20:658b–659 b - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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? ### Scripture references - 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 ### Extrabiblical texts - Sir 11:7 (Sirach): quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 3.5 (PL 20:658b–659 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-5). ## Letter 3, chapter 6 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-3-6 - Source: PL 20:659b–660 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus points to the caution of Roman civil procedure, which protects the innocent by delay and evidence from afar. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - Migne’s references to the Theodosian Code (books 2 and 9) were removed. “Comperendi(??)tio” is read as “comperendinatio”. ### Citation (SBL) Zosimus, Ep. 3.6 (PL 20:659b–660 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-6). ## Letter 3, chapter 7 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-3-7 - Source: PL 20:660a–660 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus reproaches Heros and Lazarus for accusing by letter instead of appearing, and reminds all of Christ’s judgment seat. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 2 Cor 5:10: allusion, high confidence - Rom 14:10: allusion, medium confidence ### Translation notes - Allusion: 2 Cor 5:10; Rom 14:10. ### Citation (SBL) Zosimus, Ep. 3.7 (PL 20:660a–660 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-7). ## Letter 3, chapter 8 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-3-8 - Source: PL 20:660b–661 a - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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]. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 3.8 (PL 20:660b–661 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/3-8). ## Letter 4, inscription - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-4-0 - Source: PL 20:661a–661 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus addresses a circular letter to the bishops of Africa, Gaul and Spain. ### Latin text Zosimus Aurelio et universis episcopis per Africam constitutis, universis episcopis per Gallias et septem provincias constitutis, universis episcopis per Hispaniam constitutis, a pari. ### English translation (Claude) 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. ### Translation notes - “A pari”: the same letter was sent to each. ### Citation (SBL) Zosimus, Ep. 4.0 (PL 20:661a–661 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-0). ## Letter 4, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-4-1 - Source: PL 20:661b–662 a - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 4.1 (PL 20:661b–662 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-1). ## Letter 4, chapter 2 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-4-2 - Source: PL 20:662a–663 b - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Zosimus, Ep. 4.2 (PL 20:662a–663 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-2). ## Letter 4, chapter 3 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-4-3 - Source: PL 20:664a–664 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Tuentius was also a Priscillianist, once pardoned by Rome, who rushed to the episcopate instead of doing penance. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - “Dici” is read as “diei”. ### Citation (SBL) Zosimus, Ep. 4.3 (PL 20:664a–664 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-3). ## Letter 4, chapter 4 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-4-4 - Source: PL 20:664a–664 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus declares Tuentius and Ursus anathematized and to be refused communion everywhere. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 19:4: echo, low confidence - 1 Cor 5:6–7: allusion, high confidence ### Translation notes - Allusions: Ps 19:4 (Rom 10:18); 1 Cor 5:6–7. ### Citation (SBL) Zosimus, Ep. 4.4 (PL 20:664a–664 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-4). ## Letter 4, chapter 5 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-4-5 - Source: PL 20:664b–665 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The letter repeats Zosimus’s ruling giving the bishop of Arles authority to ordain in the provinces (as in 1.2). ### Latin text Jussimus autem praecipuam, sicuti semper habuit metropolitanus episcopus Arelatensium (et caetera ut in epistola 1, capite 2). ### English translation (Claude) 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). ### Translation notes - The edition prints only the opening words and refers to Letter 1, chapter 2 (translated above as 1.2). ### Citation (SBL) Zosimus, Ep. 4.5 (PL 20:664b–665 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-5). ## Letter 4, chapter 6 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-4-6 - Source: PL 20:665a–665 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The letter repeats the ruling on territorial boundaries (as in 1.3) and is dated 22 September 417. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 4.6 (PL 20:665a–665 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/4-6). ## Letter 5 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-5-1 - Source: PL 20:665a–666 b - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - The council is the synod of Turin (ca. 398), canons 1–2 (Migne’s reference, removed). The date is 29 September 417. ### Citation (SBL) Zosimus, Ep. 5.1 (PL 20:665a–666 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/5-1). ## Letter 6, inscription - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-6-0 - Source: PL 20:666b–666 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus addresses Hilary, bishop of Narbonne. ### Latin text Zosimus Hilario episcopo Narbonensis primae provinciae. ### English translation (Claude) Zosimus to Hilary, bishop of the province of First Narbonensis. ### Citation (SBL) Zosimus, Ep. 6.0 (PL 20:666b–666 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/6-0). ## Letter 6, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-6-1 - Source: PL 20:666b–667 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus cancels the privilege Hilary of Narbonne obtained by misrepresentation, since by ancient custom Arles ordains bishops in the Narbonenses. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - The claim about Trophimus is translated as written. “Vacuato eo” is read for the printed “vacuato co”; “in alias” for “in a alias”. ### Citation (SBL) Zosimus, Ep. 6.1 (PL 20:666b–667 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/6-1). ## Letter 6, chapter 2 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-6-2 - Source: PL 20:667b–668 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus forbids Hilary of Narbonne to ordain bishops, under pain of excommunication, and dates the letter 26 September 417. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - Migne’s modern date was removed and is given in brackets. ### Citation (SBL) Zosimus, Ep. 6.2 (PL 20:667b–668 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/6-2). ## Letter 7, inscription - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-7-0 - Source: PL 20:668a–668 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus addresses Patroclus of Arles. ### Latin text Zosimus Patroclo episcopo Arelatensi. ### English translation (Claude) Zosimus to Patroclus, bishop of Arles. ### Citation (SBL) Zosimus, Ep. 7.0 (PL 20:668a–668 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/7-0). ## Letter 7, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-7-1 - Source: PL 20:668a–668 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus confirms Patroclus as metropolitan after Proculus’s condemnation and repeats that Gallic clergy travelling to Rome need his letters of credence. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - “[concessions]” is supplied for the elliptical “per indebita a synodo”. ### Citation (SBL) Zosimus, Ep. 7.1 (PL 20:668a–668 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/7-1). ## Letter 7, chapter 2 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/1-0/#p-7-2 - Source: PL 20:668b–669 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus forbids ordaining men from public service straight to high orders, on pain of the ordainer’s deposition, while letting past ordinations stand. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 1 Tim 3:6: allusion, high confidence ### Extrabiblical texts - Conc. Nic. 2 (Creed and Canons of the Council of Nicaea (325)): allusion, high confidence ### Translation notes - 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. ### Citation (SBL) Zosimus, Ep. 7.2 (PL 20:668b–669 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/7-2). ## Letter 9, inscription and introduction - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-9-0 - Source: PL 20:669b–670 c - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus addresses Hesychius, bishop of Salona in Dalmatia. ### Latin text Zosimus Hesychio episcopo Salonitano. ### English translation (Claude) Zosimus to Hesychius, bishop of Salona. ### Translation notes - The edition’s list of chapter summaries before the greeting (on monks and laymen, penalties, and the intervals between orders) was removed. ### Citation (SBL) Zosimus, Ep. 9.0 (PL 20:669b–670 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/9-0). ## Letter 9, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-9-1 - Source: PL 20:670c–672 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus forbids ordaining monks or laymen directly as bishops and requires every cleric to pass through the orders of reader, exorcist, acolyte, subdeacon, deacon and presbyter. ### Latin text Exigit dilectio tua praeceptum apostolicae sedis, in quo Patrum decreta consentiunt, et significas nonnullos ex monachorum populari coetu, quorum solitudo quavis frequentia major est, sed et laicos ad sacerdotium festinare. Hoc autem specialiter et sub praedecessoribus nostris, et nuper a nobis interdictum constat, litteris ad Gallias Hispaniasque transmissis, in quibus regionibus familiaris est ista praesumptio, quamvis nec Africa super hac admonitione nostra habeatur aliena, ne quis penitus contra patrum praecepta, qui ecclesiasticis disciplinis per ordinem non fuisset imbutus, et temporis approbatione divinis stipendiis eruditus, nequaquam ad summum Ecclesiae sacerdotium aspirare praesumeret : et non solum in eo ambitio inefficax haberetur, verum etiam in ordinatores ejus, ut carerent eo ordine, quem sine ordine contra praecepta Patrum crediderant praesumendum. Unde miramur ad dilectionem tuam statuta apostolicae sedis non fuisse perlata. Laudamus igitur constantiam propositi tui, frater charissime, nec aliud de pontificii tui vetere censura auctoritatis genus exspectandum fuit, quam ut talibus ambitionibus, pro praeceptis Patrum, in procinctu fidei constitutus occurreres. Igitur si quid auctoritati tuae, quod nos non opinamur, aestimas defuisse, supplemus. Obsiste talibus ordinationibus, obsiste superbiae et arrogantiae venienti. Tecum faciunt praecepta Patrum, tecum apostolicae sedis auctoritas. Si enim officia saecularia principem locum, non vestibulum actionis ingressis, sed per plurimos gradus examinato temporibus deferunt : quis ille tam arrogans, tam impudens invenitur, ut in coelesti militia, quae pensius ponderanda est, et sicut aurum repetitis ignibus exploranda, statim dux esse desideret, cum tyro ante non fuerit, et prius velit docere, quam discere? Assuescat in Domini castris, in lectorum primitus gradu divini rudimenta servitii : nec illi vile sit exorcistam, acolythum, subdiaconum, diaconum per ordinem fieri : nec hoc saltu, sed statutis majorum ordinatione temporibus. Jam vero ad presbyterii fastigium talis accedat, ut et nomen aetas impleat, et meritum probitatis stipendia anteacta testentur. Jure inde summi pontificis locum sperare debebit. Facit hoc nimia remissio consacerdotum nostrorum, qui pompam multitudinis quaerunt, et putant ex hac turba aliquid sibi dignitatis acquiri. Hinc passim numerosa popularitas etiam his locis, ubi solitudo est, talium repetitur, dum paroecias extendi cupiunt, et quibus aliud praestare non possunt, divinos ordines largiuntur. Quod oportet districti semper esse judicii. Rarum est enim omne quod magnum est. ### English translation (Claude) Your love asks for a precept of the apostolic see, with which the decrees of the fathers agree, and you report that some from the popular throng of monks, whose solitude is greater than any crowd, and laymen too, are hastening to the priesthood. It is established that this was specially forbidden both under our predecessors and recently by us, in letters sent to the Gauls and the Spains, regions in which this presumption is common, though Africa too is not held a stranger to this admonition of ours: that no one at all, against the precepts of the fathers, who had not been trained in church discipline in order and instructed by the approval of time in the divine service, should by any means presume to aspire to the highest priesthood of the church; and that not only should his ambition be held void, but also against those who ordained him, that they should lose that order which, without order and against the precepts of the fathers, they had thought should be presumed. Hence we are surprised that the statutes of the apostolic see have not reached your love. We praise, then, the constancy of your purpose, dearest brother; nor was any other kind of authority to be expected from the old rigour of your episcopate than that, set in the battle line of faith, you should oppose such ambitions according to the precepts of the fathers. If, then, you think, which we do not suppose, that anything was lacking to your authority, we supply it. Resist such ordinations, resist the pride and arrogance that is coming. The precepts of the fathers act with you, the authority of the apostolic see is with you. For if secular offices give the chief place, not to those who have entered the threshold of service, but to one tested by time through very many ranks, who is found so arrogant, so shameless, that in the heavenly service, which is to be weighed more carefully and, like gold, tested by repeated fires, he wishes at once to be a general when he was not before a recruit, and wishes to teach before he learns? Let him grow accustomed in the Lord’s camp, first in the rank of reader, to the rudiments of the divine service; nor let it be beneath him to become exorcist, acolyte, subdeacon, deacon in order: and not by a leap, but at the times appointed by the ordinance of the elders. Then let such a one come to the summit of the presbyterate, so that his age may fill out the name and his past service may testify to the merit of his uprightness. From there he will rightly be able to hope for the place of high priest. This is caused by the excessive laxity of our fellow priests, who seek the pomp of a multitude and think that some dignity is gained for themselves from this crowd. Hence everywhere a numerous popularity of such men is sought even in places where there is solitude, while they wish to extend their parishes, and grant divine orders to those to whom they can give nothing else. This ought always to be a matter of strict judgment. For everything that is great is rare. ### Scripture references - 1 Pet 1:7: echo, low confidence ### Translation notes - “Whose solitude is greater than any crowd” is said ironically of monks who seek the crowd. Migne’s note “[Merl. rudimentis]” and references to Gratian were removed. Allusion: 1 Pet 1:7 (gold tested by fire). ### Citation (SBL) Zosimus, Ep. 9.1 (PL 20:670c–672 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/9-1). ## Letter 9, chapter 2 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-9-2 - Source: PL 20:672a–672 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus asks Hesychius to publish his ruling to the bishops of the region and threatens punishment for any who disregard it. ### Latin text Proinde nos, ne quid meritis dilectionis tuae derogaremus, ad te potissimum scripta direximus, quae in omnium fratrum et coepiscoporum nostrorum facies ire notitiam, non tantum eorum qui in ea provincia sunt, sed etiam qui vicinis dilectioni tuae provinciis adjunguntur. Sciet quisquis hoc postposita Patrum et apostolicae sedis auctoritate neglexerit, a nobis districtius vindicandum; ut loci sui minime dubitet sibi non constare rationem, si hoc putat, post tot prohibitiones, impune tentari. Contumeliae enim studio fit, quidquid interdictum toties usurpatur. ### English translation (Claude) Therefore, lest we detract anything from the merits of your love, we have sent this letter to you above all, to come to the knowledge of all our brothers and fellow bishops, not only of those in that province but also of those joined to your love in the neighbouring provinces. Whoever neglects this, setting aside the authority of the fathers and of the apostolic see, will know that he will be punished by us more strictly; so that he may not doubt in the least that the standing of his place does not hold for him, if he thinks this can be attempted with impunity after so many prohibitions. For whatever is usurped after being forbidden so often is done from a desire to insult. ### Translation notes - A cross-reference to Nicholas I was removed. The verb in “quae … ire notitiam” is defective in the printed text; translated by sense. ### Citation (SBL) Zosimus, Ep. 9.2 (PL 20:672a–672 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/9-2). ## Letter 9, chapter 3 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-9-3 - Source: PL 20:672a–673 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus sets the intervals for advancing through the clerical orders and excludes the twice-married and penitents from ordination; the letter is dated 21 February 418. ### Latin text Haec autem singulis gradibus observanda sunt tempora. Si ab infantia ecclesiasticis ministeriis nomen dederit, inter lectores usque ad vicesimum aetatis annum continuata observatione perduret. Si major jam et grandaevus accesserit, ita tamen, ut post baptismum statim, si divinae militiae desiderat mancipari, sive inter lectores, sive inter exorcistas quinquennio teneatur : exinde acolythus vel subdiaconus quatuor annis; et sic ad benedictionem diaconatus, si meretur, accedat; in quo ordine quinque annis, si inculpate se gesserit, haerere debebit. Exinde suffragantibus stipendiis, per tot gradus datis propriae fidei documentis, presbyterii sacerdotium poterit promereri. De quo loco, si eo illum exactior ad bonos mores vita produxerit, summum pontificatum sperare debebit. Hac tamen lege servata, ut neque digamus, neque poenitens, ad hos gradus possit admitti. Sane, ut etiam defensores ecclesiae, qui ex laicis fiunt, supra dicti observatione teneantur, si meruerint esse in ordine clericatus. Data ix kalendas Martias DD. NN. Honorio xii et Theodosio viii augustis consulibus. ### English translation (Claude) These are the intervals to be observed in each rank. If from infancy one has given his name to the church’s ministries, let him remain among the readers until the twentieth year of his age in continual observance. If he comes when already older and advanced in years, provided that immediately after baptism he desires to be enrolled in the divine service, let him be kept for five years either among the readers or among the exorcists; then four years as acolyte or subdeacon; and so let him come, if he deserves it, to the blessing of the diaconate, in which order he must remain five years if he conducts himself blamelessly. Then, with his service supporting him, having given proofs of his faith through so many ranks, he may merit the priesthood of the presbyterate. From that place, if a life more exacting in good conduct has advanced him, he may hope for the highest pontificate. This law, however, being kept: that neither a man twice married nor a penitent can be admitted to these ranks. Indeed, let the defenders of the church too, who are made from laymen, be held to the observance mentioned above, if they deserve to be in the order of the clergy. Dated the ninth day before the Kalends of March [21 February 418], in the consulship of our lords Honorius for the twelfth time and Theodosius for the eighth time, Augusti. ### Scripture references - 1 Tim 3:2: echo, medium confidence ### Translation notes - “Digamus” means a man married twice (in succession), whether after a wife’s death or otherwise; such men were barred from orders (compare 1 Tim 3:2). References to Gratian and Rabanus Maurus and Migne’s modern date were removed; the date is given in brackets. ### Citation (SBL) Zosimus, Ep. 9.3 (PL 20:672a–673 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/9-3). ## Letter 10, inscription - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-10-0 - Source: PL 20:673b–673 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus addresses Patroclus of Arles. ### Latin text Zosimus Patroclo episcopo Arelatensi. ### English translation (Claude) Zosimus to Patroclus, bishop of Arles. ### Citation (SBL) Zosimus, Ep. 10.0 (PL 20:673b–673 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/10-0). ## Letter 10, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-10-1 - Source: PL 20:673b–674 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus urges Patroclus to stop Proculus of Marseilles, who still ordains after his condemnation, and declares those ordinations void. ### Latin text Cum et in praesenti cognoveris, et frequentibus a nobis litteris ipse sis monitus, ut auctoritate metropolitani, quam tibi apostolicae sedis pronuntiatione firmavimus, Proculi ausibus conatibusque illis, quibus adhuc se putat aliqua posse turbare, hujus rei oppressu occurreres, renitens rigore censuraque, quam pro regularum confirmatione susceperas, quippe cum et tibi nostrum delegatum nosses officium, et illum scires esse damnatum : miror quid post ista Proculo liceat, aut vacet illa, quae consueverat, aut pejora committere. Cur non putat unde istam habeas potestatem tuam, frater charissime, ut censuerimus, censeamusque, quicumque ex illis ad nostras regiones veniunt, sine tua non suscipiendos esse formata, nec probandum quem non in provincia positus ipse probaveris? Post istam esse delegationem ad nos rumor advenit, Proculum quasi consuetis ludere et uti moribus suis, junxisse sibi quosdam idoneos turbationibus homines, et post illa quae illi interdiximus ordinasse. Sed sciant quibus hanc epistolam volumus in notitiam pervenire, suscipi se nullatenus posse, qui aut contra regulas repente, aut postquam illi interdiximus, sunt ordinati. Data nonas Martias, Honorio xii et Theodosio viii augustis consulibus. ### English translation (Claude) Since you have both learned when present and been admonished yourself by frequent letters from us that, by the authority of the metropolitan, which we confirmed to you by the pronouncement of the apostolic see, you should meet the ventures and attempts of Proculus, by which he still thinks he can disturb something, by suppressing this matter, resisting with the rigour and censure you had taken up for the confirmation of the rules, since you knew that our office was delegated to you and knew that he was condemned: I wonder what is allowed Proculus after these things, or what leisure he has either for the things he used to do or for committing worse. Why does he not consider whence you have this power of yours, dearest brother: that we have decided, and decide, that whoever of them come to our regions are not to be received without your letter of credence, nor is anyone to be approved whom you, being in the province, have not yourself approved? After this delegation a rumour has reached us that Proculus, as if playing and using his accustomed ways, has joined to himself certain men fit for disturbances and has ordained after what we forbade him. But let those to whose knowledge we wish this letter to come know that they can by no means be received who were ordained either suddenly against the rules or after we forbade him. Dated the Nones of March [5 March 418], in the consulship of Honorius for the twelfth time and Theodosius for the eighth time, Augusti. ### Translation notes - Migne’s modern date was removed and is given in brackets. ### Citation (SBL) Zosimus, Ep. 10.1 (PL 20:673b–674 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/10-1). ## Letter 11, inscription - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-11-0 - Source: PL 20:674b–674 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus addresses the church of Marseilles. ### Latin text Zosimus clero, ordini, et plebi consistenti Massiliae. ### English translation (Claude) Zosimus to the clergy, the order and the people established at Marseilles. ### Translation notes - “Ordo” is the town council. ### Citation (SBL) Zosimus, Ep. 11.0 (PL 20:674b–674 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/11-0). ## Letter 11, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-11-1 - Source: PL 20:674b–675 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus tells the church of Marseilles that the deposed Proculus still ordains bishops and commits them to Patroclus of Arles to obtain a worthy bishop. ### Latin text Non miror Proculum in consueta adhuc fronte durare, et oblitum penitus pudoris quotidie digna damnatione committere, nec aliquando desistere, ut toties commonitus prohibitusque non cesset. Ecce coetum vestrae dilectionis sua, qua sola notus est, turbatione confundit : nec Ecclesiam patitur esse concordem, cum suis id agat semper officiis, quatenus aggerens postrema prioribus, malum aliquod, quod ante commiserat, in pejus emendet. Cum ipse jam non sit episcopus, episcopos facit, et humanus largitor aliis se dicit posse praestare, quod datum sibi aliquando immerito tenere non potuit. Addens sibi jungitque inquietae mentis homines, et qui soli possunt favere damnato, per quos quaecumque turbarum studiosus cogitat, hac sua fidens societate conficiat. Sed habeo, fratres charissimi, vestri curam, moleste ferens quidquid ille quotidianis ausibus facit, id vos, Christianum populum, et qui in nostra charitate persistat, posse perferre, nec ejus obviare factis, aut repugnare conatibus, idcirco curam vestri licet et prioribus commiserim litteris vestrae metropolitano provinciae fratri et coepiscopo nostro Patroclo, tamen iterum committo : ut ipsius tuti consilio et pro disciplinarum ratione formati, ejus obtemperantes nutibus, dignum possitis accipere sacerdotem. Data iii nonas Martias, Honorio xii et Theodosio viii augustis consulibus. ### English translation (Claude) I am not surprised that Proculus persists still with his accustomed brazenness and, wholly forgetful of shame, daily commits things worthy of condemnation, and never desists, so that, though so often admonished and forbidden, he does not stop. See, he throws your love’s assembly into confusion with his disturbance, for which alone he is known; nor does he allow the church to be in concord, since he always works at this through his agents, so that, heaping later things on earlier, he ‘amends’ for the worse any evil he had committed before. Though he is himself no longer a bishop, he makes bishops, and, a generous giver of human favours, says he can give to others what he could not keep when it was once undeservedly given to him. He adds and joins to himself men of restless mind, the only ones who can favour a condemned man, through whom, trusting in this fellowship of his, he may accomplish whatever disturbances he plans in his zeal. But I have care for you, dearest brothers, taking it ill that you, a Christian people who persist in our charity, should be able to endure whatever he does by his daily ventures, and not oppose his deeds or resist his attempts. Therefore, although I entrusted the care of you in my earlier letter to the metropolitan of your province, our brother and fellow bishop Patroclus, I entrust it again: so that, safe in his counsel and shaped according to the order of discipline, obeying his direction, you may receive a worthy priest. Dated the third day before the Nones of March, in the consulship of Honorius for the twelfth time and Theodosius for the eighth time, Augusti. ### Translation notes - The date is 5 March 418; Migne’s modern date in parentheses (which misprints February) was removed. ### Citation (SBL) Zosimus, Ep. 11.1 (PL 20:674b–675 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/11-1). ## Letter 12, inscription - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-12-0 - Source: PL 20:676d–676 d - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus greets Aurelius and the bishops of the council of Carthage (417–418). ### Latin text Zosimus Aurelio ac caeteris, qui in concilio Carthaginensi adfuerunt, dilectissimis fratribus in Domino salutem. ### English translation (Claude) Zosimus to Aurelius and the others who were present at the council of Carthage, his most beloved brothers, greeting in the Lord. ### Citation (SBL) Zosimus, Ep. 12.0 (PL 20:676d–676 d; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/12-0). ## Letter 12, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-12-1 - Source: PL 20:676d–677 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus asserts the authority of Peter’s see, which no one may reconsider, but says he consulted the Africans about Caelestius out of courtesy. ### Latin text Quamvis Patrum traditio apostolicae sedi auctoritatem tantam tribuerit, ut de ejus judicio disceptare nullus auderet, idque per canones semper regulasque servaverit, et currens adhuc suis legibus ecclesiastica disciplina Petri nomini, a quo ipsa quoque descendit, reverentiam quam debet exsolvat : tantam enim huic Apostolo canonica antiquitas per sententias omnium voluit esse potentiam, ex ipsa quoque Christi Dei nostri promissione, ut et ligata solveret, et soluta vinciret; par potestatis data conditio in eos, qui sedis haereditatem, ipso annuente, meruissent : habet enim ipse, cum omnium Ecclesiarum, tum hujus maxime ubi sederat, curam; nec patitur aliquid privilegii aut aliqua titubare aura sententiae, cui ipsa sui nominis firma et nullis hebetata motibus constituit fundamenta, et quae sine suo periculo temere nullus incessat : cum ergo tantae auctoritatis Petrus caput sit, et sequentia omnium majorum studia firmaverit, ut tam humanis quam divinis legibus et disciplinis omnibus firmetur Romana Ecclesia, cujus locum nos regere, ipsius quoque potestatem nominis obtinere non latet vos, sed nostis, fratres charissimi, et, quemadmodum sacerdotes, scire debetis : tamen cum tantum nobis esset auctoritatis, ut nullus de nostra possit retractare sententia; nihil egimus, quod non ad vestram notitiam nostris ultro litteris referremus; dantes haec fraternitati, ut in commune consulentes, non quia quid deberet fieri nesciremus, aut faceremus aliquid, quod contra utilitatem Ecclesiae veniens displiceret; sed pariter vobiscum voluimus habere tractatum de illo (Scil. Coelestio) qui apud vos, sicut ipsi per litteras dicitis, fuerat accusatus; et ad nostram, qui se assereret innocentem, non refugiens judicium ex appellatione pristina, venerit sedem; accusatores suos ultro deposcens, et quae in se crimina per rumorem falso dicebat illata condemnans. Omnem ejus petitionem prioribus litteris, quas vobis misimus, putavimus ac novimus explicatam; satisque illis scriptis, quae ad illa rescripseratis, credidimus esse responsum. ### English translation (Claude) Although the tradition of the fathers has assigned such great authority to the apostolic see that no one would dare to dispute its judgment, and it has always kept this through canons and rules, and church discipline, still running by its laws, pays to the name of Peter, from whom it too descends, the reverence it owes; for canonical antiquity willed, by the judgments of all, that this Apostle have such power, from the very promise of Christ our God, that he should loose what was bound and bind what was loosed; an equal condition of power was given to those who, with his assent, have deserved the inheritance of the see; for he himself has the care of all the churches, and especially of this one where he sat, nor does he allow anything of privilege or any breath of judgment to waver for that see to which he established foundations firm in his own name and blunted by no commotions, and which no one may rashly assail without danger to himself: since, then, Peter is the head of such great authority, and has confirmed the subsequent zeal of all our elders, so that the Roman church is strengthened by human as well as divine laws and by all disciplines, whose place, as you know, we rule, and whose power of name we also hold, it is not hidden from you, but you know it, dearest brothers, and as priests you ought to know it: nevertheless, though we had such authority that no one could reconsider our judgment, we did nothing that we did not, of our own accord, report to your knowledge by our letters; granting this to the brotherhood, so that we might consult in common, not because we did not know what ought to be done, or would do anything that would displease by being against the good of the church; but we wished to have a discussion equally with you about him (namely Caelestius) who had been accused among you, as you yourselves say in your letter, and who, asserting that he was innocent, came to our see, not fleeing judgment, by his former appeal, of his own accord demanding his accusers and condemning the crimes which he said had been falsely laid on him by rumour. We thought, and knew, that his whole petition had been set out in our earlier letter which we sent you, and we believed that it had been sufficiently answered in the writings with which you had replied to it. ### Scripture references - Matt 16:19: allusion, high confidence - 2 Cor 11:28: echo, low confidence ### Translation notes - This letter (Quamvis Patrum traditio, 21 March 418) is one long sentence in the original; it is translated with its structure largely kept. Allusion: Matt 16:19. Migne’s supplement “[Supple, eadem sedes]” and the reference were removed; “(Scil. Coelestio)” is printed in the edition. ### Citation (SBL) Zosimus, Ep. 12.1 (PL 20:676d–677 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/12-1). ## Letter 12, chapter 2 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-12-2 - Source: PL 20:677a–678 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus tells the Africans that he has not acquitted Caelestius uncritically and has left the case as it stood under Innocent. ### Latin text Sed post missae per Marcellinum subdiaconum vestrum epistolae omne volumen volvimus : quo aliquando perlecto, ita totum litterarum comprehendistis textum, quasi nos Coelestio commodaverimus in omnibus fidem, verbisque ejus non discussis, ad omnem, ut ita dicam, syllabam praebuerimus assensum. Numquam temere quae sunt diu tractanda sinuntur; nec sine magna deliberatione statuendum est, quod summo debet disceptari judicio. Idcirco noverit vestra fraternitas, nihil nos post illas quas superius vel litteras vestras accepimus immutasse, sed in eodem cuncta reliquisse statu, in quo dudum (Scil. sub Innocentio) fuerant cum hoc nostris litteris vestrae indicavimus sanctitati, ut illa quae a vobis ad nos missa erat, obtestatio servaretur. Subscripsi. Bene valete. Data xii kalend. April., Honorio augusto xii consule. Accepta tertio kalendas Maias. ### English translation (Claude) But after the letter was sent through your subdeacon Marcellinus, we went through the whole volume; and having at last read it, [we found that] you so understood the whole text of our letter as if we had trusted Caelestius in everything and, without examining his words, had given our assent, so to speak, to every syllable. Things that must be treated at length are never let pass rashly; nor is anything to be decided without great deliberation which ought to be disputed by the highest judgment. Therefore let your brotherhood know that we have changed nothing since the letter we received from you before, but have left everything in the same state in which it was some time ago (namely under Innocent), when we indicated this to your holiness by our letter, so that the solemn appeal you had sent to us might be kept. I have signed. Farewell. Dated the twelfth day before the Kalends of April [21 March 418], Honorius Augustus consul for the twelfth time. Received on the third day before the Kalends of May [29 April]. ### Translation notes - “[we found that]” is supplied for a sentence that lacks its main verb. “(Scil. sub Innocentio)” is printed in the edition. Migne’s modern dates were removed and are given in brackets. ### Citation (SBL) Zosimus, Ep. 12.2 (PL 20:677a–678 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/12-2). ## Letter 14 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-14-1 - Source: PL 20:679a–680 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus tells his legates that the Roman presbyters who appealed against him to the imperial court are excommunicated and that their supporters will be dealt with later. ### Latin text Ex relatione fratris nostri Archidami presbyteri, qualiter suscepti sitis vel quid egeritis, cognovimus, vel qualiter illi suscepti sunt, qui contra canones adversum nos ad Comitatum, nescio qua audentes temeritate, ire voluerunt. Ad quos haec, quae nunc misimus, olim scripta feceramus, eorum quas injuriose miserant respondentes epistolis. Sed quoniam non potuerunt rei in sua, hoc est, in nostra ecclesia Romana, cum nostris compresbyteris commorari, has ad vos illis tradendas litteras destinavimus, in quibus decreto nostro sanximus, memoratos perturbatores omnium ab apostolicae nostrae sedis communione alienos fuisse, atque nostra subscriptione prolatam sententiam suscepisse. Illos etiam, qui effrenato huic facto consilioque assensum commodare voluerunt, vestrae charitatis est aestimare qualiter habeantur. Quibus hoc objicere vos debetis, quod juxta canonum praecepta fortiter incurrere, et qualiter presbyteros non decebat, rebelles exstitere. Vos autem monemus in speculis esse debere, ne quo eorum prorumpat audacia, quos anathematizatos scit sancta et apostolica Ecclesia. De his vero, qui eorum se societati junxerunt, quid agere debeamus, cum reversi fueritis, consilio meliori tractabimus. (Et alia manu :) Data quinto nonas Octobris, Honorio xii et Theodosio viii augustis consulibus. ### English translation (Claude) From the report of our brother the presbyter Archidamus we have learned how you were received and what you have done, and how those were received who, with I know not what rashness, dared to go, against the canons, against us to the court. To them we had long ago written these things which we have now sent, answering the letters which they had insultingly sent. But since the accused could not remain in their own church, that is, in our Roman church, with our fellow presbyters, we have sent you this letter to be delivered to them, in which we have ratified by our decree that the disturbers mentioned were strangers to the communion of our apostolic see, and that they received the sentence pronounced with our signature. As for those also who were willing to lend their assent to this unbridled deed and counsel, it is for your charity to judge how they should be held. You ought to put this to them: that they have run boldly against the precepts of the canons and have been rebels, as did not befit presbyters. We admonish you to be on watch, lest the audacity of those whom the holy and apostolic church knows to be anathematized break out anywhere. As for those who have joined their fellowship, what we ought to do we shall treat with better counsel when you have returned. (And in another hand:) Dated the fifth day before the Nones of October [3 October 418], in the consulship of Honorius for the twelfth time and Theodosius for the eighth time, Augusti. ### Translation notes - The letter is to Zosimus’s legates in Africa (Faustinus and others). Migne’s reference to the canons of Sardica (8–10) and his modern date were removed; the date is given in brackets. ### Citation (SBL) Zosimus, Ep. 14.1 (PL 20:679a–680 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/14-1). ## Letter 15, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-15-1 - Source: PL 20:681a–681 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus instructs his legates to Africa and quotes, as a canon of Nicaea, the canon allowing a deposed bishop to appeal to the bishop of Rome. ### Latin text Vobis commissa negotia non latent. Vos ita ut nostra, immo quia nostra ibi in vobis praesentia est, cuncta peragite; maxime cum et hoc nostrum possitis habere mandatum, et verba canonum, quae in pleniorem firmitatem huic Commonitorio inseruimus. Ita enim dixerunt, dilectissimi fratres, in concilio Nicaeno, cum de episcoporum appellatione decernerent : « Placuit autem, ut si episcopus accusatus fuerit, et judicaverint congregati episcopi regionis ipsius, et de gradu suo dejecerint eum, et appellasse videatur, et confugerit ad beatissimum ecclesiae Romanae episcopum, et voluerit audiri, et justum putaverit ut renovetur examen; scribere his episcopis dignetur, qui in finitima et propinqua provincia sunt, ut ipsi diligenter omnia requirant, et juxta fidem veritatis definiant. Quod si is qui rogat causam suam iterum audiri, deprecatione sua moverit episcopum Romanum, ut e latere suo presbyterum mittat, erit in potestate episcopi Romani quid velit et quid existimet. Etsi decreverit mittendos esse qui praesentes cum episcopis judicent, habentes auctoritatem ejus a quo destinati sunt, erit in suo arbitrio. Si vero crediderit sufficere episcopos, ut negotio terminum imponant, faciet quod sapientissimo consilio suo judicaverit. ». ### English translation (Claude) The business entrusted to you is not hidden from you. Carry out everything as though we were there, or rather, because our presence is there in you; especially since you can have both this mandate of ours and the words of the canons, which we have inserted in this memorandum for fuller strength. For thus they said, most beloved brothers, in the council of Nicaea, when they decreed about the appeal of bishops: “It has pleased that if a bishop has been accused, and the assembled bishops of his region have judged him and cast him down from his rank, and he is seen to have appealed and has fled to the most blessed bishop of the Roman church, and wishes to be heard, and he thinks it just that the examination be renewed, let him deign to write to those bishops who are in the neighbouring and nearby province, so that they may inquire into everything diligently and decide according to the faith of truth. But if he who asks that his case be heard again moves the Roman bishop by his entreaty to send a presbyter from his side, it will be in the power of the Roman bishop what he wishes and what he thinks. And if he decides that men should be sent to judge in person with the bishops, having the authority of him by whom they were sent, it will be at his discretion. But if he believes the bishops suffice to put an end to the business, he will do what he judges by his most wise counsel.” ### Extrabiblical texts - Conc. Sard. (Lat.) 7 (Canons of the Council of Sardica (Latin)): quotation, high confidence ### Translation notes - The canon quoted is in fact canon 7 of Sardica (Latin numbering; Migne’s reference, removed), which circulated at Rome among the Nicene canons; the African bishops could not find it in their copies of Nicaea. The attribution to Nicaea is translated as written. ### Citation (SBL) Zosimus, Ep. 15.1 (PL 20:681a–681 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/15-1). ## Letter 15, chapter 2 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-15-2 - Source: PL 20:682a–682 b - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus quotes the Sardican canon of Hosius allowing presbyters and deacons condemned by their bishop to appeal to neighbouring bishops. ### Latin text De appellationibus autem clericorum, id est minoris loci, quid acturi sitis, est ipsius synodi certa responsio. De qua re quid acturi sitis, credidimus inserendum : quod taliter dictum est. Hosius episcopus dixit : « Quid me adhuc movet, reticere non debeo. Si episcopus quis forte iracundus, quod esse non debet, cito aut aspere commoveatur adversus presbyterum sive diaconum suum, et exterminare eum de ecclesia voluerit, providendum est ne innocens damnetur aut perdat communionem. Habeat potestatem ejectus, ut finitimos interpellet, causa ejus audiatur et diligentius tractetur; quia non oportet negare ei audientiam petenti : et ille episcopus, qui juste aut injuste eum rejecit, patienter accipiat, ut negotium discutiatur, ut aut probetur ejus aut emendetur sententia, etc. » ### English translation (Claude) As for the appeals of clerics, that is, of lower rank, the same synod gives a definite answer on what you are to do. On this matter we believed we should insert what you are to do; it was said thus. Bishop Hosius said: “What still troubles me I ought not to keep silent. If perhaps a bishop is quick to anger, which he ought not to be, and is moved quickly or harshly against his presbyter or deacon, and wishes to drive him out of the church, provision must be made that an innocent man not be condemned or lose communion. Let the one cast out have the power to appeal to the neighbouring [bishops], and let his case be heard and treated more diligently; for a hearing ought not to be denied him when he asks. And let that bishop who rejected him, justly or unjustly, accept patiently that the business be examined, so that his sentence may be either approved or amended,” etc. ### Extrabiblical texts - Conc. Sard. (Lat.) 17 (Canons of the Council of Sardica (Latin)): quotation, high confidence ### Translation notes - The canon is Sardica, canon 17 in the Latin numbering (Migne’s reference “c. 47”, removed); Zosimus presents it as from the same “Nicene” synod. ### Citation (SBL) Zosimus, Ep. 15.2 (PL 20:682a–682 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/15-2). ## Letter 16, inscription - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-16-0 - Source: PL 20:683a–683 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus addresses the bishops of Byzacena in Africa. ### Latin text Zosimus episcopis per Byzacium constitutis dilectissimis fratribus in Domino salutem. ### English translation (Claude) Zosimus to the bishops established throughout Byzacena, his most beloved brothers, greeting in the Lord. ### Citation (SBL) Zosimus, Ep. 16.0 (PL 20:683a–683 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/16-0). ## Letter 16, chapter 1 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-16-1 - Source: PL 20:683a–685 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus rebukes the bishops of Byzacena for letting laymen, even tax-collectors, sit as judges of a bishop in their council. ### Latin text Miror vos nullam reverentiam nostri nominis praestare fastigio, nec honorem episcopatui talem deferre, qualis debet ab iis servari, quorum hic honor est. Judicaturi laici de episcopis sedent, et hoc vestrum dicitis esse concilium, ubi non sacerdos laicum, sed laicus permissione vestra judicaturus interest sacerdotem. Non enim sibi poterit, quamvis honoratus fuerit, laicus tantum de quovis honore blandiri, ut merito interfuisse videretur, quod erat constitutum ecclesiasticum. Adde quod telonariorum sive temonariorum etiam nomen inseritur, et judicium in episcopum ab hac congregatione collegitur. Sedent publicani homines, et auditur episcopus, et talibus quid fas non est facientibus vobis auditur. Illud quoque quis non rideat, immo non doleat; cum taliter ecclesiasticam videat regulam titubare, et vigorem canonum ad hoc esse dejectum? Quando hoc et ubi factum docetur? exemplum quae aetas meminit, quis sacerdos audivit? cum fuerint innumeri, qui, amplissimis abdicatis honoribus, ita potentiam refutaverint saecularem, ut vel minimi nominis clerici maluerint sustinere, nec aliquid prioris dignitatis ambitu judicari, et cede judicibus vera et certa praescriptio. Quid vultis de consensu judicem laicorum? vel clerici, qui boc solum nomen sine pristina·ne saecularitates gloria erubeseit audite. Quid vobis, corio indulgete si dicam, cum judicaturi cum talibus considetis? ### English translation (Claude) I am surprised that you show no reverence for the height of our name, nor pay to the episcopate such honour as ought to be kept by those whose honour this is. Laymen sit to judge bishops, and you say this is your council, where it is not a priest who takes part to judge a layman, but a layman, by your permission, to judge a priest. For a layman, however honoured he may have been, cannot flatter himself so much on any honour that he should seem rightly to have taken part in what was an ecclesiastical constitution. Add that the name of customs-collectors or tax-collectors is also inserted, and a judgment against a bishop is gathered from this assembly. Publicans sit, and a bishop is heard, and he is heard with you doing what is not lawful. Who would not laugh at this, or rather grieve, when he sees the church’s rule so tottering, and the vigour of the canons brought down to this? When and where is this shown to have been done? What age remembers a precedent, what priest has heard of it? Since there have been countless men who, renouncing the highest honours, so refused secular power that they preferred to bear the clergy’s name of even the least rank, and not to be judged by any ambition of their former dignity … Why do you want a judge from the consent of laymen? … What business have you, forgive me if I say it, sitting to judge with such men? ### Translation notes - The second half of this section is badly damaged in the printed text (“et cede judicibus vera et certa praescriptio”; “vel clerici, qui boc solum nomen sine pristina·ne saecularitates gloria erubeseit audite”; “corio indulgete”); the unintelligible phrases are marked “…” and the rest translated by sense. Migne’s variant note “[Forte, debet iis]” was removed. ### Citation (SBL) Zosimus, Ep. 16.1 (PL 20:683a–685 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/16-1). ## Letter 16, chapter 2 - URL: https://sophiascriptura.com/fathers/zosimus-epistulae/9-0/#p-16-2 - Source: PL 20:685a–686 a - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Zosimus objects that the accused should not be forced to bring his accuser to court, and dates the letter 16 November 418. ### Latin text Illud autem non nobis praetermittendum videtur, praesertim cum hoc nulla acerbitas fecerit judiciorum, nullos ordo meminerit, ut quaerendi adversarium suum alicui necessitas imponatur, et ad judicium deducendi; cum ille ultro se debet inferre qui arguit. Unde hoc invicem scriptum ad vestram transmisimus charitatem per fratrem et coepiscopum nostrum Numunianum. Bene valete, fratres, et ad latus : xvi kalendas Decembris, Honorio xii et Theodosio viii consulibus augustis. ### English translation (Claude) This also, it seems, should not be passed over by us, especially since no harshness of the courts has ever done it, and no order remembers it: that the necessity be laid on anyone of seeking out his adversary and bringing him to judgment, when the one who accuses ought to present himself of his own accord. Hence we have sent this letter in turn to your charity through our brother and fellow bishop Numunianus. Farewell, brothers. And at the end: the sixteenth day before the Kalends of December [16 November 418], in the consulship of Honorius for the twelfth time and Theodosius for the eighth time, Augusti. ### Translation notes - “Ad latus” is read as “ad calcem” (at the end) by sense. Migne’s modern date was removed and is given in brackets. ### Citation (SBL) Zosimus, Ep. 16.2 (PL 20:685a–686 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/16-2).