Letters of Celestine I (to and concerning the Council of Ephesus) 1.0–6.5
Latin text: ACO I.2 (Latin text: E. Schwartz, ACO I.2 (1925-1926), from a scanned copy supplied by the editor; the text layer is an uncorrected OCR).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.0ACO I.2 1.2
Caelestinus episcopus Cyrillo episcopo Alexandrino.
Celestine, bishop, to Cyril, bishop of Alexandria.
Notes and citation
Summary: Address of Celestine's letter to Cyril (430).
Cite (SBL): Celestine I, Ep. 1.0 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/1-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/1-0
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
1.1ACO I.2 1.2
Tristitiae nostrae sanctitatis tuae litterae missae per filium nostrum Posidonium diaconum laetitiam reddiderunt et gaudium alternauimus cum maerore. cum enim respicimus et quas dixerat recensemus is qui Constantinopolitanam peruersis prasdicationibus turbare conatur ecclesiam, non paruo animus noster dolore concussus diuersis cogitationum stimulis uexabatur qualiter populis possit, ut in fide persisterent, subueniri. dum uero mentem nostram ad tuae fraternitatis scripta conuertimus, paratum iam remedium quo pestifer morbus salubri remedio uitaretur, inuenimus, puri fontis liquorem tuas caritatis sermone manantem, qui caenum omne male fluentis riui detergeret et omnibus quid de fide nostra sentiri debeat, aperiret. ut illum ergo reprehendimus et notamus, ita sanctitatem tuam uelut praesentem in litteris suis dominica sumus caritate complexi, cum unum
The letter of your Holiness, sent by our son the deacon Posidonius, has turned our sadness into gladness, and we have exchanged grief for joy. For when we looked back at and reviewed what had been said by the man who is trying to disturb the church of Constantinople with perverse preaching, our mind, shaken by no small grief, was troubled by various goads of thought as to how the peoples might be helped to persevere in the faith. But when we turned our mind to the writings of your Fraternity, we found a remedy already prepared by which the deadly disease might be avoided with a healthy cure: the water of a pure spring flowing from the discourse of your Charity, to wipe away all the filth of the evil-flowing stream and to make plain to all what must be held concerning our faith. As, then, we rebuke and mark him, so in your letter we have embraced your Holiness as if present with the Lord's love, since we saw that we hold one
Notes and citation
Summary: Celestine rejoices at Cyril's letter, which supplies a remedy for the errors preached at Constantinople.
- The preacher at Constantinople is Nestorius, named in the next letter.
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference): lastitiam → laetitiam; et Coll. V 144 gaudium → et gaudium; detergerei → detergeret; ut ilium → ut illum.
Topics: Heresy, Christological controversies
Cite (SBL): Celestine I, Ep. 1.1 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/1-1
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
1.2ACO I.2 1.2
idemque nos sentire de domino uideremus. nec mirum est prouidentissimum domini sacerdotem pro fidei amore ac uirtute pugnare, ut aduersorum improbas résistât audacias et sibi créditos hac ammonitione confirmet. quam ergo nobis illa fuerunt amara, tam ista sunt dulcía; quam illa caenulenta, tam ista sunt pura. gratulamur tantam inesse sanctitati tuae uigilantiam, ut decessorum tuorum, qui et ipsi semper defensores orthodoxi dogmatis extiterunt, exempla iam uiceris. uere tibi euangelicum potest testimonium conuenire quo dicitur: pastor bonus ponit a n i m a m suam pro ouibus suis. sed ut tu bonus pastor, ita ille nec tamquam malus potest mercennarius accusari, qui non ideo quod oues relinquat, arguitur, sed quod eas ipse laniet, inuenitur.
and the same view of the Lord. Nor is it surprising that a most provident priest of the Lord should fight for the love and strength of the faith, so as to resist the shameless audacity of adversaries and to strengthen those entrusted to him by this admonition. As bitter, then, as those things were to us, so sweet are these; as filthy as those were, so pure are these. We rejoice that there is such vigilance in your Holiness that you have now surpassed the examples of your predecessors, who themselves were always defenders of orthodox doctrine. Truly the testimony of the Gospel can fit you, in which it is said: 'The good shepherd lays down his life for his sheep.' But as you are a good shepherd, so he cannot even be accused as a bad hireling, since he is blamed not for abandoning the sheep but is found tearing them himself.
John 10:11 (quotation, high confidence) · John 10:12 (allusion, high confidence)
Notes and citation
Summary: Celestine praises Cyril as a good shepherd; Nestorius is worse than a hireling, for he tears the sheep himself.
Notes on the original text
- Digital text corrected (leaked marginal reference): io. io, 12 → .
Topics: Church office
Cite (SBL): Celestine I, Ep. 1.2 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/1-2
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
1.3ACO I.2 1.2
adderemus aliquid, frater carissime, si non te eadem sentire quae sentimus omnia uideremus et in ipsa adsertione fidei defensorem fortissimum probassemus. ingesta uero nobis sunt cuncta per ordinem a filio nostro Posidonio diacono quaecumque de hac re tua sanctitas scripsit. omnes tendiculas praedicationis callidas detexisti et fidem taliter, ne Christo deo nostro credentium cor in alteram partem trahi ualeat, communisti.
We would add something, dearest brother, if we did not see that you hold in all things the same as we, and had not found you a most strong defender in the very assertion of the faith. Everything your Holiness wrote on this matter was set before us in order by our son the deacon Posidonius. You have uncovered all the cunning snares of his preaching and have so fortified the faith that the heart of those who believe in Christ our God cannot be drawn to the other side.
Notes and citation
Summary: Celestine agrees with all that Cyril has written and commends his defence of the faith.
Cite (SBL): Celestine I, Ep. 1.3 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/1-3
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
1.4ACO I.2 1.2
magnus fidei nostrae triumphus est et adseruisse nostra tam fortiter et aduersa sanctarum scripturarum testimoniis deuicisse. quid agat iam, quo se ille circumferat? qui amator impiae nouitatis, dum mauult suo potius ingenio seruire quam Christo, sibi creditam plebem ueneno uoluit suae praedicationis inficere, cum et legere debuerit et tenere, prauas quaestiones et quae non proficiant ad salutem, sed ad perditionem ani-
It is a great triumph of our faith both to have asserted our position so strongly and to have defeated the opposing positions by the testimonies of the holy Scriptures. What can he do now, where can he turn? He, a lover of impious novelty, preferring to serve his own wit rather than Christ, wished to infect the people entrusted to him with the poison of his preaching, when he ought to have read and held that perverse questions, which do not profit for salvation but lead to the ruin of souls,
Titus 3:9 (allusion, high confidence)
Notes and citation
Summary: Nestorius, a lover of novelty, has poisoned his people with questions that Scripture says to avoid.
- Titus 3:9.
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference): amatoi → amator; et Tit. 3, 9 tenere → et tenere; perditioriem → perditionem.
Topics: Heresy, Christological controversies
Cite (SBL): Celestine I, Ep. 1.4 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/1-4
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
1.6ACO I.2 1.2
marum nitantur, uitandas potius quam sequendas. sed ad praecipitia festinantem, immo iam in praecipiti unde corruat, constitutum, si possumus, reuocare debemus, ne ruinam eius, si non succurrimus, urgeamus. Christus deus noster, cui suae quaestio natiuitatis infertur, pro una oue laborare nos docuit, uolens eam suis quoque umeris reuocari, ne rapaci lupo pateret in praedam. et qui pro unius ouis currere salute nos docuit, qualiter nos uult pro ipsarum ouium laborare pastore, qui officii et nominis eius oblitus in rapacitatem lupi se ipse conuertit, gregem cupiens perdere, quem debuerat
are to be avoided rather than followed. But one who is hurrying to the precipice, indeed already set on the precipice from which he may fall, we ought to call back if we can, lest by not helping we hasten his ruin. Christ our God, about whose birth the question is raised, taught us to labour for one sheep, willing that it be brought back even on his own shoulders, so that it might not lie open as prey to the ravening wolf. And he who taught us to run for the safety of one sheep, how does he want us to labour over the shepherd of the sheep themselves, who, forgetting his office and his name, has turned himself into a ravening wolf, desiring to destroy the flock he ought to have
Luke 15:4 (allusion, high confidence) · Luke 15:5 (allusion, high confidence)
Notes and citation
Summary: Christ taught us to seek the one lost sheep; how much more must the church try to recall a shepherd who has become a wolf.
- Luke 15:4–5.
Notes on the original text
- Digital text corrected (leaked marginal reference; line number): cui suae quaestio Lue. 15, 4. s natiuitatis → cui suae quaestio natiuitatis; umeris io reuocari → umeris reuocari.
Topics: Church office, Heresy
Cite (SBL): Celestine I, Ep. 1.6 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/1-6
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
1.7ACO I.2 1.2
custodire? quem nos a saeptis agnorum remouere debemus, si non ita ut uolumus, corrigamus. sit spes ueniae corrigenti; malumus enim ut reuertatur et uiuat, si uitam sibi commissorum ipse non perdat. sit certa sententia perduranti; abscidendum enim est tale uulnus, quo non unum membrum laeditur, sed totum corpus ecclesiae sauciatur. quid enim cum consentientibus faciat qui solus sibi sapiens a nostra credulitate dissentit? sint in communione quos ipse resistentes sibi a communione submouit, nostramque communionem habere se non posse nouerit, si in hoc peruersitatis suae
guarded? We must remove him from the folds of the lambs if we cannot correct him as we wish. Let there be hope of pardon for him if he corrects himself; for we prefer that he turn back and live, provided he does not destroy the life of those entrusted to him. Let there be a fixed sentence for him if he persists; for such a wound must be cut away, by which not one member is harmed but the whole body of the church is wounded. For what is he to do with those who agree with him, he who alone, wise in his own eyes, dissents from our belief? Let those be in communion whom he himself removed from communion for resisting him; and let him know that he cannot have our communion if he persists in this path of his perversity,
Ezek 33:11 (allusion, high confidence) · Matt 5:29 (echo, low confidence)
Notes and citation
Summary: Nestorius may be pardoned if he corrects himself; if he persists he must be cut off, and those he excommunicated remain in communion.
- Ezek 33:11 ('turn and live'); cf. Matt 5:29–30.
Notes on the original text
- Digital text corrected (leaked marginal reference): uolumus, Ezech. 32, il corrigamus → uolumus, corrigamus; abscidendum cf. Mt. s, 29 enim → abscidendum enim.
Topics: Heresy, Church office, Church discipline and penance
Cite (SBL): Celestine I, Ep. 1.7 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/1-7
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
1.8ACO I.2 1.2
tramite apostolicae doctrinae contrarius perdurarit. auctoritate igitur tecum nostrae sedis adscita, uice nostra usus, hanc exequeris districto uigore sententiam, ut aut intra decem dies ab huius conuentionis die numerandos prauas praedicationes suas scripta professione condemnet et hanc se de natiuitate Christi dei nostri fidem tenere confirmet quam et Romana et tuae sanctitatis ecclesia et uniuersalis deuotio tenet. aut nisi hoc fecerit, mox sanctitas tua illi ecclesiae prouisura a nostro eum corpore modis omnibus sciat esse remouendum, qui nec in se medentium curam uoluit admittere et in perditionem tam suam quam omnium sibi creditorum male pestifer festinauit. eadem autem scripsimus et ad sanctos fratres et coepiscopos nostros Iohannem Rufum Iuuenalem et Flauianum, ut nota sit de eo nostra, immo Christi nostri diuina sententia.
contrary to the apostolic teaching. Therefore, with the authority of our see joined to you, acting in our place, you will carry out this sentence with strict rigour: that within ten days, counted from the day of this notice, he either condemn his perverse preachings by a written profession and affirm that he holds that faith concerning the birth of Christ our God which the Roman church, the church of your Holiness, and the devotion of the whole world hold; or, if he does not do this, your Holiness, making provision for that church, must know that he is to be removed in every way from our body, since he would not admit the care of physicians for himself and, a plague, has hastened to the ruin both of himself and of all those entrusted to him. We have written the same also to our holy brothers and fellow bishops John, Rufus, Juvenal, and Flavian, so that our sentence about him, or rather the divine sentence of our Christ, may be known.
Notes and citation
Summary: Celestine commissions Cyril, in the name of the Roman see, to give Nestorius ten days to recant in writing, or else to depose him.
- The other letters to John (of Antioch), Rufus (of Thessalonica), Juvenal (of Jerusalem), and Flavian (of Philippi) are represented by Letter 6.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR split word; leaked marginal reference): doctrinas contrarius perdurarli → doctrinae contrarius perdurarit; decern → decem; eadem ep. 6 autem → eadem autem; Ruf um → Rufum.
Topics: Church office, Heresy, Christology, Rome and Peter
Cite (SBL): Celestine I, Ep. 1.8 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/1-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/1-8
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
Chapter 2
2.0ACO I.2 1.2
Caelestinus episcopus Nestorio episcopo Constantinopolitano.
Celestine, bishop, to Nestorius, bishop of Constantinople.
Notes and citation
Summary: Address of Celestine's letter to Nestorius (430).
Cite (SBL): Celestine I, Ep. 2.0 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-0
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.1ACO I.2 1.2
Aliquantis diebus uitae nostra post nefandum et saepe damnatum dogma Pelagli atque Caelestii catholicam fidem quies habuit, quando eos cum suae disputationis sequacibus telo unitae sententiae Occidens Oriensque percussit. denique sanctae recordationis Atticus, catholicae magister fidei et uere beato Iohanni etiam ad ista successor, eos ita persecutus est pro rege communi, ut his ne standi quidem illic copia praestaretur. mansit nos post eius exitum sollicitudo uel maxima, cum successor suus utrum etiam in eius fidem succederet, quaereremus, quia difficile est continuari quae bona sunt; nam sibi saepe alternis uicibus aduersa succedunt. habuimus tamen post hunc, a quo eramus continuo deserendi, sanctum Sisinnium celebratum simplicitate et sanctitate collegam eam fidem quam inuenerat, praedicantem. legerat profecto simplex sanctitas et sancta simplicitas timendum magis quam alte sibi esse sapiendum, et alibi, altiora scrutanda non esse, et iterum: si quis aliud praedicauerit quam quod praedicauimus, anathema
For some days of our life, after the abominable and often condemned teaching of Pelagius and Caelestius, the catholic faith had quiet, when West and East struck them, together with the followers of their disputation, with the weapon of a united sentence. Indeed, Atticus of holy memory, a teacher of the catholic faith and truly the successor of the blessed John in this too, so pursued them on behalf of the common King that they were not allowed even a place to stand there. After his death a very great anxiety remained with us, as we asked whether his successor would also succeed to his faith; for it is hard for good things to be continued, since contrary things often succeed one another in turn. We had, however, after him, of whom we were to be soon deprived, holy Sisinnius, a colleague celebrated for simplicity and holiness, preaching the faith he had found. That simple holiness and holy simplicity had surely read that it is better to fear than to be wise in lofty things; and elsewhere, that higher things are not to be searched out; and again: 'If anyone preaches other than what we have preached, let him be anathema.'
Rom 11:20 (allusion, high confidence) · Gal 1:8 (quotation, high confidence)
Notes and citation
Summary: Celestine recalls that the Pelagians had been condemned by East and West, and that Atticus and Sisinnius kept the faith at Constantinople.
- Rom 11:20; Sir 3:21; Gal 1:8–9. 'The blessed John' is John Chrysostom.
Notes on the original text
- Digital text corrected (OCR joined words, leaked marginal references; OCR slip; line marker): sententiae s Occidens → sententiae Occidens; prsstaretur → praestaretur; earn fidem → eam fidem; Rom. n, etiterumrsi quis aliud pr asdicauerit quam quod prasdicauimus, a n a t h e m a 15 Sir. 3, → et iterum: si quis aliud praedicauerit quam quod praedicauimus, anathema.
Extrabiblical texts: Sir 3:21 (Sirach [in RC, EO, ETH canons]; allusion)
Topics: Heresy, Pelagianism
Cite (SBL): Celestine I, Ep. 2.1 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-1
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.2ACO I.2 1.2
sit. hoc tamen exeunte de saeculo, cum se sollicitudo nostra in tantum in quantum ei dominus permisit, extenderet, laetificauit animum nostrum uenientium narratio nuntiorum, quam mox firmauit eorum qui interfuerunt ordinationi tuae relatio collegarum, qui tibi testimonii tantum tulerunt quantum ferri huic debuit qui aliunde uidebatur electus. tanta ante opinione uixisti, ut tuis te aliena ciuitas inuideret; tanto nunc
When he departed from this world, as our anxiety extended itself as far as the Lord permitted, the account of the messengers who arrived gladdened our mind, and it was soon confirmed by the report of the colleagues who were present at your ordination. They bore you as much testimony as ought to be borne to one who seemed to have been chosen from elsewhere. You lived with such reputation before that a foreign city envied your own people for you; now you are
Notes and citation
Summary: Celestine recalls the good reports that accompanied Nestorius's election.
Notes on the original text
- Digital text corrected (leaked marginal reference): quantum G a l· '' 8 ei dominus → quantum ei dominus.
Cite (SBL): Celestine I, Ep. 2.2 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-2
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.3ACO I.2 1.2
horrore uitaris, ut tui in aliis uideant qualiter fuerint liberati. dudum sumpsimus epistulas tuas, quibus in angusto nihil potuimus dare responsi; erat enim in Latinum sermo uertendus. quod cum, licet sero, facimus, sancti fratris et coepiscopi mei Cyrilli probatissimi sacerdotis per filium meum Posidonium diaconum talia de te scripta suscepimus quibus his qui de tua ordinatione rettulerant, perisse suum testimonium doleremus. bonis enim principiis tuis malus, quantum uidemus, successit euentus, bonis inquam principiis, quae apud nos ita celebrata fuerant, ut responsum dantes ad relationem fratrum, nos faceremus participes gaudiorum; sed considerantes nunc et querellam de te praedicti fratris et interpretatas tandem epistulas tuas aperta blasphemia continentes, illud nobis apostolicum uidemus esse dicendum: u e l l e m m u t a r e u o c e m m e a m , quia c o n f u n d o r in uobis. quin immo mutaui, nisi de praecipiti se reuocet impius disputator; necesse est enim malum ex nobis ipsis, sicut praecipitur, auferamus. Legimus ergo epistularum tenorem et eos libros quos illustri uiro filio meo Antiocho reddente suscepimus. in his quidem nobis uestigatus deprehensus et tentus quodam multiloquiò labebaris, dum uera inuoluis obscuris, rursus utraque confundens uel confiteris negata uel niteris negare confessa; sed in epistulis tuis apertam non tam de fide nostra quam de te tulisti sententiam, uolens de deo uerbo aliter quam fides habet omnium,
shunned with such horror that your own people see in others how they have been set free. Some time ago we received your letters, to which we could give no reply in a short time, since the language had to be turned into Latin. While we were doing this, though late, we received through my son the deacon Posidonius such writings about you from my holy brother and fellow bishop Cyril, a most approved priest, that we grieved that the testimony of those who had reported on your ordination had come to nothing. For, as far as we see, a bad outcome has followed your good beginnings, good beginnings, I say, which had been so celebrated among us that, in replying to the report of the brothers, we made ourselves sharers in their joy. But considering now both the complaint about you from the brother mentioned and your letters, at last translated, which contain open blasphemy, we see that we must say the apostle's words: 'I would change my voice, because I am perplexed about you.' Indeed, I have changed it, unless the impious disputer calls himself back from the precipice; for we must remove the evil from among ourselves, as is commanded. We read, then, the contents of the letters and the books which we received when the illustrious man, my son Antiochus, delivered them. In these, indeed, tracked down, caught, and held by us, you kept slipping away with a certain wordiness, wrapping true things in obscurities, again confounding both, either confessing what had been denied or trying to deny what had been confessed. But in your letters you have pronounced an open sentence, not so much on our faith as on yourself, wishing to dispute about God the Word otherwise than the faith of all holds,
Gal 4:20 (quotation, high confidence) · 1 Cor 5:13 (allusion, high confidence)
Notes and citation
Summary: Cyril's report and Nestorius's own letters, now translated, show open blasphemy; Nestorius's books evade, but his letters declare his position.
- Gal 4:20; 1 Cor 5:13.
Notes on the original text
- Digital text corrected (OCR joined words; OCR slip; leaked marginal reference inside word): sancii → sancti; meiCyrilli → mei Cyrilli; susce- Coll. ν pimus → suscepimus; prsecipitur → praecipitur; m his quidem → in his quidem.
Topics: Heresy, Christology, Christological controversies
Cite (SBL): Celestine I, Ep. 2.3 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-3
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.5ACO I.2 1.2
disputare. ecce [nunc] in quam de te uocamur sententiam; ecce quae tuarum sunt beneficia nouitatum. postquam ignoratus electus es et cognitus accusaris, iam nunc cum illo gentium doctore dicendum est: n a m quid o r e m u s s e c u n d u m quod o p o r t e t , n e s c i m u s . nonne haec ecclesiae illi uerba conueniunt quae probatos sibi uiros, non notitiam tuam sed famam secuta, contempsit? inpositum est opinioni bene de te credentium. quis enim intra ouile uellus rapacem lupum putaret abscondi? uox est eiusdem apostoli, oportere etiam haereses esse, ut probati manifesti fiant. aperi aures tuas, et eius ad Timotheum uel Titum dictos audito sermones: quid his aliud praecepit quam ut nouitates uitent uocum profanas? ad impietatem quippe ista proficiunt quae semper spinas et tribulos intulerunt. Timotheum certe etiam rogasse se dicit ut Ephesi remanens denuntiaret quibusdam ne quis aliter praedicaret. ante oculos mihi Hieremiae prophetae uerba sunt: h o r r i b i l i a , inquit, f a c t a s u n t s u p e r t e r r a m , prophetae i n i q u i t a t e m p r o p h e t a n t . haec, dicas uolo, quasi ignota te transeunt aut quasi nota contemnis? si quasi ignota te transeunt, non sit pudoris rectum discere, quando timori non fuit docere peruersum; si quasi nota contemnis, intellege te inexcusabilem fore, cum a te commissi tibi talenti quaesiuerit ille rationem qui per nos de hoc sancto fenore suo lucrum semper expectat. aspice quae poena ilium maneat qui abscondit acceptum, qui integrum certe restituit quod accepit. unde euidenter aduerte quod sit et quale periculum nec hoc quod acceperis, reddidisse. an tu domino nostro dicturus es: quos d e d i s t i mihi, c u s t o d i u i , cum sic scindi in partes audiamus eius ecclesiam? qua conscientia uiuis paene ab omnibus in hac ciuitate desertus? optaueram eos tunc fuisse tam cautos quam nunc sunt, cum sibi desiderant subueniri. unde tibi in has quaestiones uerba dirigere quas sit blasphemium cogitasse? unde in populos haec episcopo praedicare quibus uirginei partus reuerentia saucietur? non debent ueteris fidei puritatem blasphéma in deum uerba turbare. quis umquam non dignus est anathemate iudicatus uel adiciens uel retrahens fidei? plene etenim et manifeste tradita ab apostolis nobis nec augmentum nec imminutionem requirit. legimus libris nostris non addi debere, non retrahi; magna quippe et addentem et retrahentem poena constringit.
Behold to what sentence on you we are called; behold what the benefits of your novelties are. Since you were chosen while unknown and are accused once known, we must now say with that teacher of the Gentiles: 'For we do not know what to pray for as we ought.' Do not these words fit that church which, following not knowledge of you but your fame, passed over men proven to it? Advantage was taken of the opinion of those who believed well of you. For who would think that a ravening wolf was hidden in a fleece within the fold? It is the voice of the same apostle that there must even be heresies, so that those who are approved may be made manifest. Open your ears and hear his words spoken to Timothy and to Titus: what does he command them but to avoid profane novelties of words? For these things advance toward impiety, which have always brought in thorns and thistles. He says, certainly, that he asked Timothy to remain at Ephesus and charge certain people not to preach otherwise. Before my eyes are the words of the prophet Jeremiah: 'Horrible things,' he says, 'have been done on the earth; the prophets prophesy iniquity.' Do these things, tell me, pass you by as unknown, or do you despise them as known? If they pass you by as unknown, let it be no shame to learn what is right, since it was no fear to teach what is perverse; if you despise them as known, understand that you will be without excuse when he asks of you an account of the talent entrusted to you, he who through us always awaits profit from this holy loan of his. See what punishment awaits the one who hid what he received, who certainly gave back intact what he received. From this note plainly what and how great a danger it is not even to have returned what you received. Or will you say to our Lord, 'Those you gave me I have kept,' when we hear that his church is being split into parties? With what conscience do you live, deserted by almost everyone in this city? I would have wished them to have been then as cautious as they are now, when they desire to be helped. Whence did you get the words to direct into these questions, which it is blasphemy even to have thought of? Whence that a bishop preaches to the peoples things by which reverence for the virgin birth is wounded? Blasphemous words against God ought not to disturb the purity of the ancient faith. Who has ever not been judged worthy of anathema, whether adding to the faith or taking away from it? For, handed down to us fully and plainly by the apostles, it requires neither increase nor diminution. We read in our books that nothing must be added and nothing taken away; for a great penalty binds both the one who adds and the one who takes away.
Textual problem in this passage: see the notes.
Rom 8:26 (quotation, high confidence) · Matt 7:15 (allusion, high confidence) · 1 Cor 11:19 (quotation, high confidence) · 1 Tim 6:20 (allusion, high confidence) · Gen 3:18 (echo, medium confidence) · 1 Tim 1:3 (allusion, high confidence) · Jer 5:30 (quotation, high confidence) · Jer 5:31 (quotation, high confidence) · Matt 25:25 (allusion, high confidence) · John 17:12 (quotation, high confidence) · Deut 4:2 (allusion, high confidence) · Rev 22:18 (allusion, medium confidence)
Notes and citation
Summary: Celestine rebukes Nestorius as a wolf in the fold, warns him of the account he must give for his talent, and declares that nothing may be added to or taken from the apostolic faith.
- The editor deletes 'now' (nunc) after 'Behold'.
- Rom 8:26; Matt 7:15; 1 Cor 11:19; 1 Tim 6:20; 2 Tim 2:16; Gen 3:18; 1 Tim 1:3; Jer 5:30–31; Matt 25:24–30; John 17:12; Deut 4:2; Rev 22:18–19.
Notes on the original text
- Digital text corrected (OCR joined words, OCR slip; OCR slip; OCR slips; hyphenation; leaked marginal reference; line number; stray letter; stray numeral): ilio gentium → illo gentium; lili uerba → illi uerba; Iupum → lupum; abscondi? ts uox → abscondi? uox; aperi 2 T l™: 2' 1 6 aures → aperi aures; ista ι Tim. ι, 3 proficiunt → ista proficiunt; s u p e r G t e r r a m → s u p e r t e r r a m; tribuios → tribulos; an 7 tu → an tu; ciuitate so desertus → ciuitate desertus; optauerameos tune → optaueram eos tunc; blasphcmium → blasphemium; piene etcnim → plene etenim; retra- . hentem → retrahentem.
Topics: Heresy, Church office, Tradition
Cite (SBL): Celestine I, Ep. 2.5 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-5
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.8ACO I.2 1.2
Vnde cauterium paramus et ferrum, quia ultra non erunt fouenda uulnera quae merentur abscidi; scimus certe maiora uitia maiore semper dolore sanari; inter multa quae a te impie praedicata uniuersalis récusât ecclesia, symbolo ab apostolis tradito plangimus haec uerba fuisse sublata quae nobis totius spem uitae salutisque promittunt. quod quare fiat, locuntur epistulae tuae, de quibus nulla dubitatio est quia eas ipse misisti; quas in manus nostras nolueramus uenire, ne de tanti cogeremur sceleris genere iudicare. omnium disputationum tuarum uias breuis earum sermo conclusit. extendisti te latius, multis anfractibus circuisti; sero tamen diuerso itinere peruenisti ad impium constitutum. scimus quid ille cauerit qui praecepit contentiones et pugnas legis esse uitandas; sunt enim, inquit, inutiles et uanae. quod igitur uanum et inutile
Hence we are preparing the cautery and the knife, since wounds that deserve to be cut away are no longer to be nursed; we know for certain that greater vices are always healed with greater pain. Among the many things impiously preached by you which the universal church rejects, we lament that from the creed handed down by the apostles those words have been removed which promise us the hope of all life and salvation. Why this happens your letters tell, about which there is no doubt, since you sent them yourself; we had not wished them to come into our hands, lest we be forced to judge so great a kind of crime. Their brief discourse has closed off the paths of all your disputations. You extended yourself widely, you went round with many windings; yet at last, by a different road, you arrived at an impious conclusion. We know what he guarded against who commanded that contentions and battles about the law be avoided: 'for they are,' he says, 'useless and vain.' What, then, is judged vain and useless,
Titus 3:9 (quotation, high confidence)
Notes and citation
Summary: Celestine prepares to cut off the wound: Nestorius's letters show that he has taken from the apostolic faith words that carry the hope of salvation.
- Titus 3:9. The words 'removed from the creed' are not specified; Celestine refers to the confession about the one born of the virgin.
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference; stray letter): cpistulae → epistulae; ucnire → uenire; impium u constitutum → impium constitutum; uanae. quod igitur uanum et inutile Tit. 3, 9 → uanae. quod igitur uanum et inutile.
Topics: Heresy, Christology, Christological controversies
Cite (SBL): Celestine I, Ep. 2.8 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-8
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.9ACO I.2 1.2
iudicatur, nemo dubitet minime profuturum. itaque quamuis iam frater Cyrillus secundis te epistulis suis asserat esse conuentum, intellegas uolo post primam et secundam illius et hanc correptionem nostram, quam constat esse iam tertiam, ab uniuersitate collegii et conuentu Christianorum te prorsus esse seiunctum, nisi mox quae male dieta sunt, corrigantur, nisi in eam uiam redeas quam se Christus esse testatur. male in hunc arma desperatione mouisti qui te super familiam suam uelut fidelem prudentemque seruum permiserat ante constitui; periit tibi huius officii beatitudo promissa. non solum non das cibum in tempore, uerum etiam ueneno interficis quos ille suo sanguine et sua morte quaesiuit; uenenum namque est sub tuis labiis, quae maledictionis et amari-
let no one doubt will be of no profit. Therefore, although brother Cyril states in his second letter that you have been admonished, I want you to understand that after his first and second admonitions and this rebuke of ours, which is plainly the third, you are wholly cut off from the whole college and assembly of Christians, unless what has been badly said is soon corrected, unless you return to that way which Christ testifies that he is. Wrongly, in desperation, have you taken up arms against him who had allowed you to be set over his household as a faithful and prudent servant; the blessedness promised for this office is lost to you. Not only do you not give food in due season, but you even kill with poison those whom he sought with his blood and his death; for there is poison under your lips, which we see full of cursing and bitterness,
Matt 24:45 (allusion, high confidence) · John 14:6 (allusion, high confidence) · Rom 3:13 (allusion, high confidence) · Rom 3:14 (allusion, high confidence) · Ps 140:3 (139:4 LXX) (allusion, medium confidence)
Notes and citation
Summary: After three admonitions, Nestorius is cut off from the Christian college unless he corrects himself; instead of feeding the flock he poisons it.
- Matt 24:45–46; John 14:6; Ps 140:3 (139:4 LXX) with Rom 3:13–14.
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference): asscrat → asserat; secundam Coll. ν 2. 4 illius → secundam illius; constituí → constitui; beatitude → beatitudo.
Topics: Heresy, Church office, Church discipline and penance
Cite (SBL): Celestine I, Ep. 2.9 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-9
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.10ACO I.2 1.2
tudinis plena uidemus, cum contra eum qui suauis est, niteris disputare ubi est diligentia pastoralis? pastor bonus animam suam ponit pro ouibus suis, mercennarius uero est qui eas lupis, dum dimittit, et tradit. quid hic tu pastor acturus es, qui dominicum gregem pro lupis ipse discerpis? ad quae iam grex sanctus saepta confugiet, si intra óuilia ecclesiae saucietur? qua futurus est tuitione defensus qui te patitur pro custode raptorem? et alias, inquit dominus, habeo quas non sunt de hoc o u i l i , et illas o p o r t e t me a d d u c e r e . ille alias se promittit adducere, tibi pereunt quas habebas, si quidem certum sit, quotiens ista contingunt, non oues pastoribus, sed magis ouibus perire pastores. et u o c e m , inquit, m e a m a u d i e n t . quare? u t f i a t u n u s g r e x . ad illius uocem unus fit grex, ad tuam aut inficitur aut fugatur.
while you strive to dispute against him who is gentle. Where is pastoral diligence? 'The good shepherd lays down his life for his sheep'; but the hireling is he who, as he abandons them, also hands them over to the wolves. What will you do here, shepherd, who yourself tear the Lord's flock in place of the wolves? To what folds will the holy flock now flee, if it is wounded within the sheepfolds of the church? By what protection will it be defended, when it endures you, a robber, as its guardian? 'And I have other sheep,' says the Lord, 'which are not of this fold, and I must bring them also.' He promises to bring others; you lose those you had, since it is certain that, whenever such things happen, it is not the sheep that perish for the shepherds, but rather the shepherds that perish for the sheep. 'And they will hear,' he says, 'my voice.' Why? 'That there may be one flock.' At his voice there becomes one flock; at yours it is either infected or put to flight.
John 10:11 (quotation, high confidence) · John 10:12 (allusion, high confidence) · John 10:16 (quotation, high confidence)
Notes and citation
Summary: Nestorius tears the flock he should protect; Christ's voice gathers one flock, his scatters it.
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference; line number): piena → plena; cum contra cum qui → cum contra eum qui; mercennarius ioh. 10, n.12 uero → mercennarius uero; confugiet, so si → confugiet, si; de hoc ioh. 10, 16 o u i l i → de hoc o u i l i.
Topics: Church office, Heresy
Cite (SBL): Celestine I, Ep. 2.10 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-10
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.11ACO I.2 1.2
durum est ut in te de Actibus apostolorum beati Pauli uerba conueniant: e g o , inquit, s c i o q u i a i n t r a b u n t p o s t d i s c e s s u m m e u m l u p i g r a u e s in u o s , non p a r c e n t e s g r e g i , et e x u o b i s i p s i s e x u r g e n t h o m i n e s l o q u e n t e s p e r u e r s a , u t a d d u c a n t d i s c í p u l o s p o s t se. haec a te aliis quam tibi dicta uelimus; docenda enim tibi fuerant, non discenda quae dicimus. nam quis ferat doceri episcopum qualiter esse debeat Christianus? diligenter aspice in quam condicionem uoceris: incesseris, argueris, accusaris. quid horum conuenit sacerdoti? duris dura responsio, si tamen uicissitudo est uerbis blasphemium uindicare. an tibi a nobis existimas esse parcendum, cum animae tuae ita ipse non parcas, ut omnibus
It is hard that the words of the blessed Paul from the Acts of the Apostles should fit you: 'I know,' he says, 'that after my departure fierce wolves will come in among you, not sparing the flock; and from among yourselves men will arise speaking perverse things, to draw away disciples after them.' We would wish that these words were spoken by you to others rather than to you; for what we say you should have been teaching, not learning. For who could bear that a bishop be taught how he ought to be a Christian? Look carefully at the condition to which you are called: you are assailed, reproved, accused. Which of these befits a priest? A hard answer for hard words, if indeed it is a fair return to punish blasphemies with words. Or do you think you should be spared by us, when you do not spare your own soul, so that you
Acts 20:29 (quotation, high confidence) · Acts 20:30 (quotation, high confidence)
Notes and citation
Summary: Paul's warning about wolves arising from within fits Nestorius, who is now accused when he should be teaching.
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference; line number inside word): e g o , Act.2o,29.30 inquit → e g o , inquit; con- 10 dicionem → condicionem; tarnen → tamen.
Topics: Heresy, Church office
Cite (SBL): Celestine I, Ep. 2.11 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-11
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.12ACO I.2 1.2
uelis et praeteritis et praesentibus et futuris beneficium salutis auferre ? persequor piane boni domini mei fidelis seruus inimicos, cum propheta adserat eos odio se odisse perfecto; moneor rursus, altero loquente, ne parcam. quem hic ego respiciam? cui honoris aliquid seruem? quando agitur ut mihi totius spei meae causa tollatur. ipsius in euangelio uerba sunt domini, quibus ait non sibi patrem, non matrem, non filios, non aliquam necessitudinem debere praeponi. est enim talis frequenter pietas ex qua nascatur impietas, cum, uincente carnis affectu, caritati illi quae deus est, caritas praeponitur corporalis. eius intuitu aliquibus saepe deferimus; at cum in hunc tenditur qui est ipsa dilectio, necesse est nec illa seruentur quorum auctor uocatur ad causam.
wish to take away the benefit of salvation from all, past, present, and future? Plainly, as a faithful servant, I pursue the enemies of my good Lord, since the prophet asserts that he hated them with perfect hatred; and I am warned again, by another speaking, not to spare. Whom should I regard here? For whom should I keep some honour, when what is being done is that the cause of all my hope is taken from me? The words of the Lord himself are in the Gospel, in which he says that neither father nor mother nor children nor any other bond ought to be preferred to him. For there is often a kind of piety from which impiety is born, when, carnal affection prevailing, bodily love is preferred to that love which is God. Out of regard for this we often defer to some people; but when the attack is aimed at him who is love itself, it is necessary that those things not be kept whose author is called to account.
Ps 139:22 (allusion, high confidence) · Matt 10:37 (allusion, high confidence) · 1 John 4:16 (allusion, high confidence) · Isa 58:1 (echo, low confidence)
Notes and citation
Summary: Because Nestorius attacks the source of all hope, Celestine will not spare him; no human tie may be preferred to Christ.
- Ps 139:22 (138:22 LXX); Matt 10:37; 1 John 4:16. The second warning 'not to spare' is unidentified (perhaps Isa 58:1).
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference; line number): odisse is perfecto → odisse perfecto; ipsius Mt. io, 37 in → ipsius in; prseponi → praeponi; ι ioh. 4, 16 qui → qui.
Topics: Heresy
Cite (SBL): Celestine I, Ep. 2.12 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-12
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.13ACO I.2 1.2
expergescere tandem, quia non sunt istae dicendae uigiliae quas non exhibes custodiae, sed rapinae. dormire te uelimus in hoc quod praedicas, et uigilare in hoc quod inpugnas; leuius certe ferremus, si in utraque dormires. nemo tibi perditus esset, nemo quaesitus; nullo animarum dispendio maereret ecclesia, nullo conpendio laetaretur; satis ei esset, si hanc sponso suo ita ut susceperas, resignares. sed quid multis immoror ? . loquente architecto Paulo, frustra per te superaedifìcatum aliquid quaero, in quo non inuenio fundamentum.
Wake up at last, for these are not to be called vigils which you keep not for guarding but for plunder. We would wish you were asleep in what you preach and awake in what you attack; we would certainly bear it more lightly if you slept in both. No one would be lost by you, no one gained; the church would grieve at no loss of souls and would rejoice at no gain; it would be enough for her if you handed her back to her Bridegroom as you received her. But why do I linger over many words? When Paul the architect speaks, in vain do I look for anything built up by you, in which I find no foundation.
1 Cor 3:10 (allusion, high confidence) · 1 Cor 3:11 (allusion, high confidence)
Notes and citation
Summary: Nestorius's vigilance serves plunder, not guarding; without the foundation of Christ his building is in vain.
- 1 Cor 3:10–11.
Notes on the original text
- Digital text corrected (OCR slip): quEesitus → quaesitus.
Topics: Church office
Cite (SBL): Celestine I, Ep. 2.13 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-13
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.14ACO I.2 1.2
Audio uim maximam catholice sentientes, quibus nos communicamus, clericos sustinere, ita ut his etiam ciuitas interdicta dicatur. laetamur eos praemium confessionis adquirere, sed dolemus quod episcopo persequente. beatus apostolus Paulus persecutorem praedicatore mutauit; nefas est maximum praedicatorem persecutore
I hear that the clergy who hold the catholic faith, with whom we are in communion, are enduring very great violence, so that even the city is said to be forbidden to them. We rejoice that they are gaining the reward of confession, but we grieve that it is with a bishop as their persecutor. The blessed apostle Paul was changed from persecutor into preacher; it is the greatest wrong for a preacher to be changed into a persecutor.
Gal 1:23 (echo, medium confidence)
Notes and citation
Summary: Celestine protests that Nestorius is persecuting the catholic clergy of Constantinople.
Notes on the original text
- Digital text corrected (OCR slip; line number): clericos so sustinere → clericos sustinere; prasdicatore → praedicatore.
Topics: Persecution, Church office
Cite (SBL): Celestine I, Ep. 2.14 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-14
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.15ACO I.2 1.2
mutatum. digere in numerum retro haereticos qui huiusmodi quaestiones ecclesiis intulerunt. quis umquam de hoc certamine uictor reuertit? habes certe tuae ciuitatis exemplum: Paulus ciuis Samosateus occupata Antiochena ecclesia cum aliqua praedicaret, collegit suorum seminum messem. reliquos inuentores malorum ecclesiis occupatis sententiae censura semper non dispar eiecit; hos quoque haereticos de quibus nos, uelut eorum quae gesta sunt nescius, consulere uoluisti, sedibus suis iniusta dicentes expulit iusta damnatio. quós illic inuenisse requiem non putamus esse mirandum; inuenerunt enim impiam praedicationem, cuius conparatione se existiment innocentes.
Count back through the heretics who brought such questions into the churches. Who ever came back victorious from this contest? You certainly have the example of your own city: Paul, a citizen of Samosata, having occupied the church of Antioch, when he preached certain things, reaped the harvest of his own seeds. The censure of sentence, always the same, cast out the other inventors of evils who had occupied churches; and these heretics too, about whom you wished to consult us as though ignorant of what had been done, a just condemnation drove from their sees for saying unjust things. We do not think it surprising that they found rest there; for they found an impious preaching, in comparison with which they may think themselves innocent.
Notes and citation
Summary: Heretics like Paul of Samosata have always been cast out; the condemned Pelagian bishops found shelter with Nestorius because his teaching makes them look innocent.
- 'Your own city' is Antioch, Nestorius's home church. The heretics he consulted Rome about are Pelagian bishops (such as Julian of Eclanum) who had come to Constantinople.
Notes on the original text
- Digital text corrected (OCR slip): censur-x → censura.
Topics: Heresy, Pelagianism
Cite (SBL): Celestine I, Ep. 2.15 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-15
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.16ACO I.2 1.2
hoc loco, quia oportunitas sermonis exposcit, tacere non possumus quod stupemus. legimus quam bene teneas originale peccatum, qualiter ipsam naturam asserueris debitricem et eum debitum merito reddere qui descenderit de genere debitoris. quid tecum faciunt qui sunt haec negando damnati? numquam sine suspicione ea quae sibi sunt aduersa, conueniunt; eicerentur denique, si tibi quoque similiter displicerent. cur tamen nunc ea quae in hos tunc sunt acta, quaeruntur, cum certum sit illinc ad nos catholico tunc antistite Attico gesta directa? cur non sanctae memoriae Sisinnius ista quaesiuit? quia utique sub decessore suo probauerat eos iure damnatos. defleant infelices spe se hominum fuisse deceptos, quibus iam potuit propter communionem solam paenitentia subuenire. ecce scire de his incipis, si qua ante nescisti; causam tuam magis modo quam aliorum catholica et festina deliberatione curato, quia conuenienter dicimus : medice, cura te ipsum, qui aliis desideras subuenire. aegritu-
At this point, since the course of the discourse demands it, we cannot keep silent about what amazes us. We have read how well you hold original sin, how you have asserted that nature itself is a debtor and that he rightly pays the debt who has descended from the race of the debtor. What are those doing with you who have been condemned for denying these things? Things contrary to each other never come together without suspicion; indeed, they would be thrown out if they displeased you as they should. Why, though, are the acts then taken against them now being looked into, when it is certain that the acts were sent from there to us at that time, when Atticus was the catholic bishop? Why did Sisinnius of holy memory not look into these things? Because he had found under his predecessor that they were justly condemned. Let the unhappy men weep that they were deceived by hope in human beings, whom only repentance could now have helped toward communion. See, you are beginning to know about them, if you did not know anything before. Attend now to your own case rather than to others', with catholic and speedy deliberation, since we fittingly say, 'Physician, heal yourself,' to you who wish to help others. The nature of your
Luke 4:23 (quotation, high confidence)
Notes and citation
Summary: Although Nestorius professes original sin, he shelters the condemned Pelagians; he should attend to his own case first.
- Luke 4:23.
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference): memorias → memoriae; aegritu- Le. 4, 23 → aegritu-.
Topics: Heresy, Pelagianism
Cite (SBL): Celestine I, Ep. 2.16 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-16
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.17ACO I.2 1.2
dinis tuae qualitas non recipit aut praestari permittit indutias. Alexandrinae ecclesiae sacerdotis fidem et probauimus et probamus, et tu ammonitus per eum rursus senti nobiscum, si uis esse nobiscum. cui fratri si a te praebetur adsensus, damnatis omnibus quae huc usque sentisti, statim haec uolumus praedices quae ipsum uideas praedicare. nos contra fas etiam sacerdotes uolumus esse correctos; quibus ut praemissa conuentione consulimus, ita in hos necesse est damnationis sententiam, si abutuntur nostra salubri ammonitione, firmemus. hoc tamen erit post damnationem praui dogmatis plenum correctionis indicium: reuocentur omnes ad ecclesiam qui propter Christum caput eius uidentur exclusi. reuocentur omnes, quod nisi fiat quod dicimus, eiciendus eiecit. quamuis in nostra communione sunt isti in quos talis cognoscitur extitisse.
illness does not admit or allow a delay to be granted. We have approved and do approve the faith of the priest of the church of Alexandria; and you, admonished through him, think again with us, if you wish to be with us. If you give your assent to this brother, condemning all that you have thought up to now, we wish you at once to preach the things which you see him preach. We wish even priests who act against right to be corrected; as we take counsel for them by first giving warning, so we must confirm a sentence of condemnation against them if they abuse our salutary warning. This, however, will be the full sign of correction after the condemnation of the perverse doctrine: let all be recalled to the church who seem to have been excluded for the sake of Christ, its head. Let all be recalled; and unless what we say is done, the one who cast them out is to be cast out. Indeed, those against whom such a sentence is known to have been issued are in our communion.
Notes and citation
Summary: Celestine approves Cyril's faith and demands that Nestorius agree with him and recall all whom he excluded.
- The sentence 'the one who cast them out is to be cast out' is compressed in the digital text; translated by sense.
Notes on the original text
- Digital text corrected (OCR slip; line number): prasstari → praestari; ecclesia sacerdotis → ecclesiae sacerdotis; hue usque → huc usque; Christum so caput → Christum caput.
Topics: Church office, Heresy
Cite (SBL): Celestine I, Ep. 2.17 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-17
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
2.18ACO I.2 1.2
Ad clerum quoque ecclesiae Constantinopolitanae uel omnes qui censentur nomine Christiano, qualia necessitas exigit scripta direximus, ut si in peruersae disputationis obstinatione persistis nec haec quae frater Cyrillus nobiscum praedicat, praedicaris, a nostro collegio, cum quibus tibi non potest esse communio, te intellegant separatum, scituri et exemplo iam cauti qualiter animas suae decocto et maturo iudicio debeant prouidere. aperte igitur hanc nostram scias esse sententiam, ut nisi de deo Christo nostro ea praedices quae et Romana et Alexandrina et uniuersalis ecclesia catholica tenet, sicut et sacrosancta Constantinopolitanae urbis ecclesia ad te usque optime tenuit, et hanc perfidam nouitatem, quae hoc quod uenerabilis scriptura coniungit, nititur separare, intra decimum diem a primo innotescentis tibi huius conuentionis die numerandum aperta et scripta professione damnaueris, noueris ab uniuersalis te ecclesiae catholicae communione deiectum. quam formam ad te nostri iudicii per memoratum filium meum Posidonium diaconum cum omnibus chartis ad sanctum consacerdotem meum memoratae Alexandrinae urbis antistitem, qui ad nos super hoc ipso plenius rettulit, destinaui, ut agat uice nostra quatenus statutum nostrum uel tibi uel uniuersis fratribus innotescat, quia omnes debent nosse quod agitur, quotiens omnium causa tractatur. Et alia manu: Deus te incolumem custodiat, frater karissime.
We have also sent writings, such as necessity requires, to the clergy of the church of Constantinople and to all who are reckoned by the Christian name, so that, if you persist in the obstinacy of perverse disputation and do not preach what brother Cyril preaches with us, they may understand that you are separated from our college, with which you can have no communion, and, knowing it and already warned by the example, may learn how they ought to provide for their souls with ripe and mature judgment. Know plainly, then, that this is our sentence: unless you preach about Christ our God the things which the Roman, the Alexandrian, and the universal catholic church holds, as the most holy church of the city of Constantinople also held excellently until you, and unless, within the tenth day counted from the first day on which this notice becomes known to you, you condemn by an open and written profession this faithless novelty, which tries to separate what venerable Scripture joins, you are to know that you are cast out from the communion of the universal catholic church. I have sent this form of our judgment for you through my aforementioned son, the deacon Posidonius, with all the papers, to my holy fellow priest, the bishop of the aforementioned city of Alexandria, who reported to us more fully on this very matter, so that he may act in our place, in order that our decision may become known both to you and to all the brothers; for all must know what is being done whenever the cause of all is being treated. And in another hand: May God keep you safe, dearest brother.
Notes and citation
Summary: Celestine's sentence: Nestorius must condemn his teaching in writing within ten days of notice or be excommunicated; Cyril is to act for Rome.
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference; line number): CP- 5 Christiano → Christiano; persistís → persistis; nee haec → nec haec; prouiderc → prouidere; aperta io et → aperta et; innotescat, is quia → innotescat, quia.
Topics: Church office, Heresy, Christology, Church discipline and penance
Cite (SBL): Celestine I, Ep. 2.18 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/2-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/2-18
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
Chapter 5
5.0ACO I.2 1.2
Caelestinus episcopus presbyteris diaconibus clero [dei seruis] et plebi consistentibus Constantinopolim, dilectissimis fratribus, in domino salutem.
Celestine, bishop, to the presbyters, deacons, clergy, and people dwelling at Constantinople, dearest brothers: greeting in the Lord.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Address of Celestine's letter to the clergy and people of Constantinople (430).
- The editor deletes 'servants of God' (dei seruis) after 'clergy'.
Cite (SBL): Celestine I, Ep. 5.0 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/5-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/5-0
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
5.1ACO I.2 1.2
Ad eos mihi qui faciunt ecclesiam, locuturo det apostolicus sermo principium, ut sancti discipuli prius audiant illius qui praedicauit gentibus, uerba doctoris. praeter illa quae s u n t , inquit, . s o l l i c i t u d o o m n i u m e c c l e s i a r u m . e x t r i n s e c u s , i n s t a n t i a mea c o t t i d i a n a , et rursus: quis i n f i r m a t u r , et ego non i n f i r m o r ? quis s c a n d a l i z a t u r , ego non uror? ita et nos, licet longe positi, ubi peruersitate doctrinae cognouimus nostra membra lacerari, paterna sollicitudine nos urente pro uobis, alieno flagrauimus incendio, licet inter ecclesias dei, quae in unum Christi thalamum ubique referuntur,
As I am about to speak to those who make up the church, let the apostle's word give me my beginning, so that the holy disciples may first hear the words of the teacher who preached to the Gentiles: 'Besides the things that are outside,' he says, 'there is my daily pressure, the anxiety for all the churches'; and again: 'Who is weak, and I am not weak? Who is made to stumble, and I do not burn?' So we too, though placed far off, when we learned that our members were being torn by perverse doctrine, with fatherly anxiety burning us on your behalf, have blazed with another's fire; although among the churches of God, which everywhere are brought into the one bridal chamber of Christ,
2 Cor 11:28 (quotation, high confidence) · 2 Cor 11:29 (quotation, high confidence)
Notes and citation
Summary: Celestine, quoting Paul's anxiety for all the churches, says he burns with concern for Constantinople.
- 2 Cor 11:28–29; the words of verse 28 are out of order in the digital text.
Notes on the original text
- Digital text corrected (line number; stray numeral): audiant 9 illius → audiant illius; referuntur, is → referuntur,.
Topics: Church office
Cite (SBL): Celestine I, Ep. 5.1 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/5-1
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
5.2ACO I.2 1.2
nihil longe sit, nihil censeatur alienum. cum ergo nostra uiscera sitis, iure trepidauimus ne fidem uestram, quae ubique praedicatur, a tramite ueritatis insinuatio male docentis auertat. nam Nestorius episcopus de uirgineo partu et de diuinitate Christi dei saluatoris nostri, uelut eius reuerentiae et communis omnium salutis oblitus, nefanda praedicat, uitanda persuadit, sicut et eius scripta ad nos ab ipso cum propria suscriptione transmissa, sicut etiam relatio sancti fratris et coepiscopi mei Cyrilli per filium meum Posidonium diaconum ad me missa patefecit. quibus omnibus recensitis, magnam uitandamque peruersitatem impiae praedicationis inuenimus. humanam enim in Christo nostro discutit diuinamque naturam, nunc solum hominem, nunc ei societatem
nothing is far off, nothing is reckoned foreign. Since, then, you are our own heart, we rightly trembled lest the insinuation of a bad teacher turn your faith, which is proclaimed everywhere, from the path of truth. For Bishop Nestorius, as if forgetful of reverence for it and of the common salvation of all, preaches abominable things about the virgin birth and the divinity of Christ, God our Saviour, and urges what should be avoided, as both his writings sent to us by him with his own signature and the report of my holy brother and fellow bishop Cyril, sent to me through my son the deacon Posidonius, have made plain. Having reviewed all these, we found a great perversity of impious preaching, to be avoided. For he tears apart the human and divine nature in our Christ, now assigning to him to be only a man, now association with
Rom 1:8 (echo, medium confidence)
Notes and citation
Summary: Nestorius's writings and Cyril's report show that he preaches abominable things about the virgin birth and divides the human and divine natures in Christ.
- Rom 1:8 ('your faith is proclaimed'). Celestine's description of Nestorius's teaching is his own; translated as written.
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference; line number): insinuado → insinuatio; suscriptione 20 ep. 3· 4 transmissa → suscriptione transmissa; societatem 24 → societatem; meum Co11· v "44 Posidonium → meum Posidonium.
Topics: Christology, Heresy, Christological controversies
Cite (SBL): Celestine I, Ep. 5.2 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/5-2
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
5.3ACO I.2 1.2
dei, quotiens tamen dignatur, adsignans. sed nos, sicut Hieremias ait, talium prophetarum uanos non possumus audire sermones. audiat Ezechielem, et quid sibi
God, whenever he deigns to. But we, as Jeremiah says, cannot listen to the empty words of such prophets. Let him hear Ezekiel, and what to himself
Jer 23:16 (allusion, high confidence)
Notes and citation
Summary: Celestine refuses to listen to such false prophets; the text breaks off here.
- Jer 23:16. The staged text of this letter breaks off at this point.
Notes on the original text
- Digital text corrected (leaked marginal reference inside word): pro- 1er. 23, 16 phetarum → prophetarum.
Topics: Heresy
Cite (SBL): Celestine I, Ep. 5.3 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/5-3
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
Chapter 6
6.0ACO I.2 1.2
Caelestinus episcopus Iohanni Iuuenali Rufo et Flauiano episcopis per Orientem a pari.
Celestine, bishop, to John, Juvenal, Rufus, and Flavian, bishops in the East; in the same terms.
Notes and citation
Summary: Address of Celestine's circular letter to the bishops of Antioch, Jerusalem, Thessalonica, and Philippi.
- 'In the same terms' (a pari): the letter was sent in identical copies.
Cite (SBL): Celestine I, Ep. 6.0 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/6-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/6-0
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
6.1ACO I.2 1.2
Optaremus quidem, sicut una est deitatis essentia, ita inter omnes qui ubique sunt homines unam rectae fidei ueritatem teneri; minor tamen gemitus est, si qui se extra gregem dominicum segregantes et per ángulos latebrasque latitantes aliud sibi uel
We would wish indeed that, as the essence of the Godhead is one, so among all people everywhere one truth of the right faith were held. Yet the lament is less if some, separating themselves from the Lord's flock and lurking in corners and hiding places, persuade themselves, or the few who think with them, of something else by a hidden error.
Notes and citation
Summary: Hidden error among a few is less grievous than error from a bishop's chair.
Notes on the original text
- Digital text corrected (stray marks): extra :> gregem → extra gregem.
Topics: Heresy
Cite (SBL): Celestine I, Ep. 6.1 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/6-1
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6.2ACO I.2 1.2
paucis qui secum sentiunt, occulto errore persuadeant. cum uero aliquis sacrosanctae ecclesiae dei sub nomine propositus sacerdotis ipsum Christi populum a tramite ueritatis in praeceps deuiae persuasionis auertat et hoc in amplissima urbe, ad quam propter inhabitantis imperii reuerentiam de uniuerso orbe confluit multitudo, tunc plane est geminanda lamentatio et maior sollicitudo, ne quid lupi rapacitas praeualeat, adhibenda. minor enim cura est obsidentis inimici quam intra mœnia debacchantis, leuiusque sollicitat lupus extra ouilia pererrans quam inter gregem locum pastoris inuadens, quia bellum plus quam ciuile est, cum intra ecclesiam, id est intra ipsum Christi thalamum tela sectae
But when someone set over the holy church of God under the name of priest turns the very people of Christ from the path of truth into the precipice of a devious persuasion, and that in a very great city to which a multitude flows together from the whole world out of reverence for the empire that dwells there, then truly the lament must be doubled and greater anxiety applied, lest the ravening of the wolf prevail. For the care is less over an enemy besieging than over one raging within the walls, and a wolf roaming outside the folds troubles less than one seizing the shepherd's place among the flock; for it is a war worse than civil when the darts of a sect
Notes and citation
Summary: Error preached by a bishop in the imperial capital is far graver than error outside the church, like a wolf in the shepherd's place.
Notes on the original text
- Digital text corrected (OCR slip): deuiœ → deuiae; confluii → confluit; sollicitât → sollicitat.
Topics: Heresy, Church office
Cite (SBL): Celestine I, Ep. 6.2 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/6-2
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
6.3ACO I.2 1.2
impiae iaciuntur. unde uehementer contristata sunt nostra uiscera, quod is qui Constantinopolitanam optinere uidetur ecclesiam, deuotissimis Christo populis peruersa quaedam contra reuerentiam uirginei partus et contra spem nostrae salutis infundit. haec ad nos ingerente dolore fidelium peruenerunt, haec libris quos ipse miserat, publicata sunt, et quod maioris probationis est, haec ad nos missis epistulis ipsa auctoris sub
are hurled within the church, that is, within the very bridal chamber of Christ. Hence our heart is greatly saddened that the man who seems to hold the church of Constantinople pours into peoples most devoted to Christ certain perverse things against reverence for the virgin birth and against the hope of our salvation. These things reached us, the grief of the faithful pressing them upon us; they were published in the books he himself sent; and, what is greater proof, they were set before us in letters he sent, fortified by the author's own
Notes and citation
Summary: Nestorius's teaching against the virgin birth is attested by the faithful, by his books, and by his signed letters.
Notes on the original text
- Digital text corrected (OCR slip; leaked marginal reference): impias → impiae; pcruersa → peruersa; hasc → haec; miserai → miserat; subcp. 3· 4 → sub.
Topics: Christology, Heresy, Christological controversies
Cite (SBL): Celestine I, Ep. 6.3 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/6-3
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Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
6.4ACO I.2 1.2
scriptione munitis ita insinuata sunt, ut dubitari ultra non liceat. unde quoniam in talibus causis non est tuta longior coniuentia, quia tantundem paene criminis est coniuere talibus quanti sceleris est tam sacrilega praedicare, et episcopum Nestorium et si quis alius eum secutus haec praedicat, a nostra communione secreuimus, quamdiu scriptura professionis emissa peruersitatem quam coeperat docere, condemnet et hanc de uirgineo partu, id est de humani generis salute fidem asserat se tenere quam secundum apostolicam doctrinam Romana et Alexandrina et catholica uniuersalis ecclesia tenet ueneratur et praedicat. si quis uero aut ab episcopo Nestorio aut ab aliis qui eum secuntur, ex quo talia predicare coeperunt, uel excommunicatus uel exutus est antistitis seu clerici dignitate, hunc in nostra communione et durasse et durare manifestum est nec iudicamus remotum, quia non poterat quemquam eius remouere sententia qui se iam praebuerat ipse remouendum.
signature, so that it is no longer permitted to doubt. Hence, since in such cases longer connivance is not safe (for it is almost as great a crime to connive at such things as it is a sacrilege to preach them), we have separated from our communion both Bishop Nestorius and anyone else who follows him and preaches these things, until, by issuing a written profession, he condemns the perversity he had begun to teach and asserts that he holds that faith concerning the virgin birth, that is, concerning the salvation of the human race, which according to the apostolic teaching the Roman, the Alexandrian, and the catholic universal church holds, venerates, and preaches. But if anyone, since they began to preach such things, has been excommunicated or stripped of the dignity of bishop or cleric, either by Bishop Nestorius or by others who follow him, it is plain that he has remained and remains in our communion, and we do not judge him removed, since the sentence of one who had already shown himself deserving of removal could not remove anyone.
Notes and citation
Summary: Celestine separates Nestorius and his followers from communion until he recants, and declares that those Nestorius excommunicated remain in communion.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): tarn → tam; hase prasdicat → haec praedicat; cceperat → coeperat; cceperunt → coeperunt; liunc → hunc; poterai → poterat; remouerc → remouere.
Topics: Church office, Heresy
Cite (SBL): Celestine I, Ep. 6.4 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/6-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/6-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-celestine-epistulae-6-4) · Report an error
Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.
6.5ACO I.2 1.2
Haec, frater carissime, ad sanctitatem tuam scribenda duximus, ut in domino roboratus et familiarem pectori tuo loricam Christi cum scuto catholicae praedicationis indutus greges domini nostri Iesu Christi, qui pro nobis natus et passus est, qui reseratis inferís et morte deuicta pro nobis die tertio resurrexit, a persuasionis pessimae prauitate defendas. sicut autem et ad sanctum fratrem et coepiscopum nostrum Cyrillum bonum fidei catholicae defensorem scripsimus, hanc de eodem Nestorio sciat sanctitas tua a nobis, immo a Christo deo latam esse sententiam ut aut intra decem dies ex conuentione huius diei numerandos sacrilegas de Christi natiuitate prœdicationes suas scripta professione condemnet et hanc se profiteatur fidem sequi quam Romana et Alexandrina et uniuersalis seruat ecclesia, aut ab episcoporum cœtu remotus intellegat sibi suam obfuisse perniciem. ut enim haec quœ a nobis decreta sunt, exercitius agerentur, per filium nostrum Posidonium Alexandrinae ecclesiae diaconum nostras ad dilectionem tuam uoluimus fidelius epistulas commeare.
We have thought it right to write these things to your Holiness, dearest brother, so that, strengthened in the Lord and clothed with the breastplate of Christ, familiar to your heart, together with the shield of catholic preaching, you may defend from the depravity of the worst persuasion the flocks of our Lord Jesus Christ, who was born and suffered for us, who, having opened the underworld and conquered death, rose for us on the third day. And as we have written also to our holy brother and fellow bishop Cyril, a good defender of the catholic faith, let your Holiness know that this sentence about the same Nestorius has been passed by us, or rather by Christ God: that within ten days counted from the notice of this day he either condemn by a written profession his sacrilegious preachings about the birth of Christ and profess that he follows the faith which the Roman, the Alexandrian, and the universal church keeps, or, removed from the assembly of bishops, he understand that his own ruin has harmed him. And so that what we have decreed might be carried out more readily, we wished our letters to travel more faithfully to your Love through our son Posidonius, deacon of the church of Alexandria.
Eph 6:14 (allusion, high confidence) · Eph 6:16 (allusion, high confidence) · 1 Thess 5:8 (echo, medium confidence)
Notes and citation
Summary: Celestine asks the Eastern bishops to defend their flocks and informs them of the ten-day sentence on Nestorius.
- Eph 6:14–16; 1 Thess 5:8.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and leaked marginal reference; hyphenation; leaked marginal reference): domino 5 . 1 6 roboratus → domino roboratus; catholic® → catholicae; pessimas prauitatc 11» r>. 6, 22 sq. dcfendas → pessimae prauitate defendas; ditholicae dcfensorem → catholicae defensorem; eodcm → eodem; decern → decem; con· uentione → conuentione; natiuitatc → natiuitate; Alexandrina; ecclesiae → Alexandrinae ecclesiae; commearc → commeare.
Topics: Church office, Heresy
Cite (SBL): Celestine I, Ep. 6.5 (ACO I.2 1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/celestine-epistulae/6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/celestine-epistulae/6-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-celestine-epistulae-6-5) · Report an error
Translation: Translated by Claude from Schwartz, Acta Conciliorum Oecumenicorum (text layer of the printed volumes, OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the original.