# Codex of the African Church: the canons of the African councils after 397 - Author: Anonymous - Latin title: *Codex canonum ecclesiae Africanae* - Date: 401–424 (collection of 419) (approximate) - Source: Hermann Theodor Bruns, ed., Canones apostolorum et conciliorum veterum selecti, vol. 1 (Berlin: Reimer, 1839), Codex canonum ecclesiae Africanae (text of Justellus); text read from the archive.org OCR (Latin text: Bruns (1839), OCR of the archive.org scan) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Hermann Theodor Bruns, ed., Canones apostolorum et conciliorum veterum selecti, vol. 1 (Berlin: Reimer, 1839); Friedrich Lauchert, ed., Die Kanones der wichtigsten altkirchlichen Concilien (Freiburg i. B.: Mohr, 1896); Périclès-Pierre Joannou, ed., Discipline générale antique (IVe-IXe s.), vol. 1.2 (Grottaferrata: Tipografia Italo-Orientale, 1962) - Work page: https://sophiascriptura.com/fathers/council-carthage-419-codex/ - Passages: 70 ## Canon 57 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-57 - Source: Bruns 1:170 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Those baptized as children among the Donatists who later join the catholic church by the laying on of hands may be ordained clergy. ### Latin text Unde quoniam superiori concilio statutum esse mecum recognoscit unanimitas vestra, ut hi qui apud Donatistas parvuli baptizati sunt, nondum scire valentes erroris eorum interitum, et posteaquam ad aetatem rationis capacem pervenerunt, agnita veritate falsitatem eorum abhorrentes ad ecclesiam dei catholicam per universum mundum diffusam ordine antiquo per manus impositionem recepti sunt: debere talibus suscipiendum munus clericatus non impedire nomen erroris, cum veram ecclesiam illorum putaverint ad fidem accedendo et ibi Christo crediderint et trinitatis sacramenta perceperint; quae omnia vera et sancta atque divina esse certissimum est et in his omnem animae spem constitutam, quamquam et haereticorum praesumpta audacia, veritatis nomine palliata, haec tradere audeat; quae quoniam simplicia sunt, ut praemonet beatus apostolus dicendo: Unus deus, una fides, unum baptisma, et iterari non liceat, quod semel dari oportet: anathematizato nomine erroris recipiantur per manus impositionem in unam ecclesiam, columbam, ut dictum est, et unam matrem omnium christianorum, ubi omnia illa sacramenta salubriter et aeterne et vitaliter accipiuntur, quae perseverantibus in haeresi magnam damnationis poenam conquirunt, ut quod eis in veritate ad aeternam vitam consequendam esset luminosius, hoc in errore sit tenebrosius atque damnosius. Quod fugientes nonnulli et matris ecclesiae ubera cognoscentes, qui illa omnia sancta mysteria amore veritatis crediderunt atque perceperunt, quibus sacramentorum rebus cum vitae bonae probitas accesserit, sine dubio ad officium clericatus tales esse applicandos et maxime in tanta rerum necessitate, nullus est qui non concedat; quamquam nonnulli ejusdem sectae clerici cum plebibus atque honoribus suis ad nos transire desiderent, qui amore honoris aut persuadent ad vitam aut retinent ad salutem. Sed hoc majori fratrum statu et salute ecclesiae magis magisque ubique repellenda. Et subscripserunt, Aurelius episcopus ecclesiae Carthaginensis, huic decreto consensi et praelecto subscripsi. Similiter et ceteri episcopi subscripserunt. ### English translation (Claude) Since, then, your unanimity recognizes with me that it was decreed at the previous council that those who were baptized as little children among the Donatists, not yet able to know the ruin of their error, and who afterwards, when they reached the age capable of reason, recognized the truth, abhorred their falsehood, and were received into the catholic church of God spread through the whole world by the ancient order, through the laying on of hands: the name of the error ought not to prevent such persons from undertaking the office of the clergy, since in coming to the faith they thought theirs was the true church, and there believed in Christ and received the sacraments of the Trinity. All these are most certainly true, holy, and divine, and in them all the hope of the soul is placed, although the presumptuous audacity of heretics, cloaked with the name of truth, dares to hand them on. Since these are single, as the blessed Apostle warns us beforehand, saying, "One God, one faith, one baptism," and what ought to be given once may not be repeated, let them, the name of the error being anathematized, be received by the laying on of hands into the one church, the dove, as has been said, and the one mother of all Christians, where all those sacraments are received unto salvation, eternally and life-givingly, which for those who persist in heresy procure a great penalty of damnation; so that what in the truth would be the more luminous for obtaining eternal life is in error the more dark and damning. That some, fleeing this and recognizing the breasts of mother church, who believed and received all those holy mysteries out of love of the truth, should without doubt be appointed to the office of the clergy when uprightness of good life is joined to the reality of the sacraments, especially in so great a need, there is no one who does not grant; although some clerics of that same sect wish to come over to us with their peoples and their ranks, who out of love of rank either persuade others to life or keep them for salvation. But this … for the greater welfare of the brothers and the salvation of the church, to be repelled more and more everywhere. And they subscribed: I, Aurelius, bishop of the church of Carthage, have consented to this decree and, after it was read, have subscribed. Likewise the other bishops also subscribed. ### Scripture references - Eph 4:5: quotation, high confidence - Song 6:9: allusion, high confidence ### Translation notes - Item 57 of the Codex (Carthage, 401). "One God, one faith, one baptism": Eph 4:5–6. "The dove": Song 6:9 (Song 6:8 in some numberings), a common African image of the one church. - The last two sentences before the subscription are corrupt or incomplete in the edition ("Sed hoc majori fratrum statu et salute ecclesiae magis magisque ubique repellenda"); translated with "…". ### Citation (SBL) Cod. can. eccl. Afr. 57 (Bruns 1:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-57). ## Notice before canon 57 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-57-0 - Source: Bruns 1:169 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Dating notices and summaries of the councils of 397, 399, and June 401, and Aurelius's opening address on the shortage of clergy. ### Latin text In hoc concilio statutum est, ut episcopi sine formata non navigent. Caesario et Attico viris clarissimis consulibus, VII Kalendas Julias, Carthagine placuit, ut nullus episcoporum naviget sine formata primatis. Gesta in authenticis, qui quaeret, inveniet. De concilio isto legati ad imperatores infra scripti diriguntur episcopi. Post consulatum gloriosissimi imperatoris Honorii augusti IV. et Eutychiani viri clarissimi, V. Kalendas Majas, Carthagine in secretario basilicae restitutae, In hoc concilio legationem Susceperunt Epigonius et Vincentius episcopi, ut pro confugientibus ad ecclesiam, quocumque reatu involutis, legem de gloriosissimis principibus mereantur, ne quis eos audeat abstrahere. In hoc concilio legatio destinatur ad Romanum et Mediolanensem episcopos de parvulis qui apud haereticos baptizati sunt, et ad imperatorem de idolorum reliquiis auferendis et de aliis rebus quam plurimis... Post consulatum Fl. Stiliconis viri clarissimi, XVI. Kalendas Julias, Carthagine in secretario basilicae, cum Aurelius episcopus una cum episcopis suis consedisset adstantibus diaconis, Aurelius episcopus dixit: Ecclesiarum dei per Africam constitutarum necessitates mecum optime novit caritas vestra, sanctissimi fratres, et quoniam praestitit dominus ut ex aliqua parte sancti coetus vestri esset congregata praesentia: videtur mihi ut has easdem necessitates, quas pro sollicitudine nostra indagare potuimus, in medium proferamus, quas cum approbaverit vestra sinceritas, sit consequens, eligendum esse unum e nostro numero consacerdotem, qui auxiliante domino et orationibus vestris et has ipsas necessitates suscipere possit et gnaviter peragendas implere, perrecturus ad transmarinas Italiae partes ut tam sanctis fratribus et consacerdotibus nostris, venerabili sancto fratri Anastasio sedis apostolicae episcopo, quam etiam sancto fratri Venerio sacerdoti Mediolanensis ecclesiae necessitatem ipsam ac dolorem atque inopiam nostram valeat intimare, Ex his enim sedibus hoc fuerat prohibitum, quod noverint communi periculo providendum; maxime quia tanta indigentia clericorum est multaeque ecclesiae ita desertae sunt, ut ne unum quidem diaconum, vel inliteratum, habere reperiantur. Nam de ceteris superioribus gradibus et officiis tacendum arbitror, quia, ut dixi, si ministerium diaconi facile non invenitur, multo magis superiorum honorum inveniri non posse certissimum est, et quotidie nos planctus diversarum pene emortuarum plebium jam non sustinemus; quibus nisi fuerit aliquando subventum, gravis nobis et inexcusabilis innumerabilium animarum pereuntium causa apud deum mansura est. ### English translation (Claude) At this council it was decreed that bishops should not sail without a letter of credence. In the consulship of the most illustrious Caesarius and Atticus, on the seventh day before the Kalends of July, at Carthage, it was decided that no bishop should sail without a letter of credence from the primate. Whoever seeks the proceedings will find them in the authentic records. From this council the bishops written below are sent as legates to the emperors. After the fourth consulship of the most glorious emperor Honorius Augustus and that of the most illustrious Eutychianus, on the fifth day before the Kalends of May, at Carthage, in the sacristy of the Basilica Restituta. At this council the bishops Epigonius and Vincent undertook an embassy, to obtain from the most glorious princes a law on behalf of those who take refuge in the church, whatever the charge in which they are involved, that no one may dare to drag them away. At this council an embassy is sent to the bishops of Rome and Milan concerning little children baptized among the heretics, and to the emperor concerning the removal of the remains of idols and very many other matters. After the consulship of the most illustrious Flavius Stilicho, on the sixteenth day before the Kalends of July, at Carthage, in the sacristy of the basilica, when Bishop Aurelius had taken his seat together with his bishops, the deacons standing by, Bishop Aurelius said: "Your love knows very well with me, most holy brothers, the needs of the churches of God established throughout Africa; and since the Lord has granted that the presence of your holy assembly should be gathered in some part, it seems to me that we should set before you these same needs, which in our concern we have been able to discover. When your sincerity has approved them, it follows that one of our number, a fellow priest, is to be chosen who, with the Lord's help and your prayers, may take up these needs and diligently carry them through, going to the regions of Italy beyond the sea, so that he may make known to our holy brothers and fellow priests, the venerable and holy brother Anastasius, bishop of the apostolic see, and also the holy brother Venerius, priest of the church of Milan, this very need and our grief and want. For from these sees it had been forbidden, so that they may know that provision must be made for the common danger; especially because there is such a shortage of clergy, and many churches are so deserted that they are found to have not even one deacon, even an unlettered one. For of the other higher ranks and offices I think I should say nothing, since, as I said, if the ministry of a deacon is not easily found, it is most certain that much less can those of higher ranks be found; and daily we can no longer bear the laments of various peoples almost dead. Unless they are helped at some time, a grave and inexcusable case of innumerable souls perishing will remain against us before God." ### Translation notes - The staged ref holds the notices printed by Bruns between items 56 and 57: Carthage, 26 June 397 (Caesarius and Atticus consuls); 27 April 399; and 16 June 401, with the opening of Aurelius's address. The consular dates are converted here by the usual reckoning. - "Letter of credence" renders formata, the sealed letter of communion. "Basilica Restituta": the cathedral of Carthage. - "From these sees it had been forbidden" refers to the prohibition (by the transmarine council) on receiving Donatist clergy in their ranks; see item 68. The items numbered 58–65 in the Codex are not in the staged text. ### Citation (SBL) Cod. can. eccl. Afr. 57.0 (Bruns 1:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-57-0). ## Canon 66 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-66 - Source: Bruns 1:172 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The council resolves to deal gently and peaceably with the Donatists. ### Latin text Deinde pertractatis et consideratis omnibus quae utilitati ecclesiae convenire videbantur, annuente atque admonente spiritu dei, elegimus cum memoratis hominibus, quamvis de dominici corporis unitate inquieta dissensione praecisis, leniter et pacifice agere, ut quantum in nobis est omnibus, qui eorum communione et societate irretiti sunt, per universas provincias Africanas penitus innotescat, quam miserabili errore devincti sunt diversa sentientes, ne forte, sicut dicit apostolus, nobis in mansuetudine corripientibus, det illis deus poenitentiam ad cognoscendam veritatem et resipiscant de diaboli laqueis, captivati ab ipso ad ipsius voluntatem. ### English translation (Claude) Then, having treated and considered everything that seemed to serve the good of the church, with the Spirit of God consenting and prompting us, we chose to act gently and peaceably with the men mentioned, although they are cut off from the unity of the Lord's body by restless dissension, so that, as far as lies in us, it may become thoroughly known through all the African provinces to all who are entangled in their communion and fellowship by how miserable an error they are bound in holding different views; if perhaps, as the Apostle says, when we correct them in gentleness, God may give them repentance to know the truth, and they may come to their senses out of the snares of the devil, by whom they are held captive to his will. ### Scripture references - 2 Tim 2:25: quotation, high confidence - 2 Tim 2:26: quotation, high confidence ### Translation notes - Quotation: 2 Tim 2:25–26. ### Citation (SBL) Cod. can. eccl. Afr. 66 (Bruns 1:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-66). ## Notice before canon 66 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-66-0 - Source: Bruns 1:170 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The council of 13 September 401 receives the letters of Anastasius of Rome urging action against the Donatists. ### Latin text In hoc concilio literae leguntur Anastasii Romani pontificis, de Donatistis catholicos episcopos admonentis. Vincentio et Flavio viris clarissimis consulibus, Idibus Septembris, Carthagine in secretario basilicae restitutae, cum in concilio congregati in ecclesia Carthaginensi consedissemus, ex Africanis omnibus provinciis episcopi, id est Aurelius ejusdem sedis episcopus cum collegis suis, quos eorum subscriptio manifestat ait idem Aurelius episcopus: Recitatis epistolis beatissimi fratris et consacerdotis nostri Anastasii ecclesiae Romanae episcopi, quibus nos paternae et fraternae caritatis sollicitudine ac sinceritate adhortatus est, ut de haereticorum et schismaticorum Donatistarum insidiis et improbitatibus, quibus Africanam ecclesiam catholicam graviter vexant, nullo modo dissimulemus, gratias agimus domino nostro, quod illi optimo ac sancto antistiti suo tam piam curam pro membris Christi, quamvis in diversitate terrarum, sed in una compage corporis constitutis, inspirare dignatus est. ### English translation (Claude) At this council the letters of Anastasius, Roman pontiff, are read, admonishing the catholic bishops concerning the Donatists. In the consulship of the most illustrious Vincent and Flavius, on the Ides of September, at Carthage, in the sacristy of the Basilica Restituta, when we had taken our seats in council in the church of Carthage, bishops from all the African provinces, that is, Aurelius, bishop of that see, with his colleagues, whom their subscription shows, the same Bishop Aurelius said: "The letters of our most blessed brother and fellow priest Anastasius, bishop of the Roman church, having been read, in which he exhorted us with the concern and sincerity of fatherly and brotherly love not in any way to overlook the snares and wickedness of the heretical and schismatic Donatists, by which they gravely trouble the catholic church of Africa, we give thanks to our Lord that he has deigned to inspire in that excellent and holy bishop of his so devout a care for the members of Christ, who, though in different lands, are set in the one framework of the body." ### Scripture references - Eph 4:16: echo, low confidence ### Translation notes - Dating notice and opening of the council of Carthage, 13 September 401 (Vincent and Flavius consuls). Anastasius's letters are lost. "One framework of the body" recalls Eph 4:16. ### Citation (SBL) Cod. can. eccl. Afr. 66.0 (Bruns 1:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-66-0). ## Canon 67 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-67 - Source: Bruns 1:172 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Letters are to be sent to the African magistrates asking them to record publicly what the Donatists did to the Maximianists, who had split from them. ### Latin text Itaque placuit, ut ex concilio nostro literae darentur ad judices Africanos, a quibus hoc peti congruum videretur, ut in hoc adjuvent communem matrem ecclesiam catholicam, in quo episcopalis auctoritas communiri in civitatibus potest; id est ut judiciaria potestate atque diligentia ex fide christiana quid gestum sit in omnibus locis, in quibus Maximianistae basilicas obtinuerunt, qui ab eis schisma fecerunt, inquirant et gestis publicis propter firmam notitiam omnibus necessariam faciant inhaerere. ### English translation (Claude) Therefore it was decided that letters be given from our council to the African judges, from whom it seemed fitting to request this, that they help the common mother, the catholic church, in this, in which episcopal authority in the cities can be strengthened: that is, that by judicial power and diligence, out of Christian faith, they inquire what was done in all the places where the Maximianists, who made a schism from them, obtained basilicas, and have it entered in the public records, for the sure knowledge necessary to all. ### Translation notes - The Maximianists were a schism within Donatism (393); the catholic bishops wished to show that the Donatists had readmitted Maximianists without rebaptism. ### Citation (SBL) Cod. can. eccl. Afr. 67 (Bruns 1:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-67). ## Canon 68 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-68 - Source: Bruns 1:172 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Rome is to be asked to allow converted Donatist clergy to keep their ranks where this serves unity, as an exception to the overseas council's ruling. ### Latin text Deinde placuit, ut literae mittantur ad fratres et coépiscopos nostros, et maxime ad sedem apostolicam, in qua praesidet memoratus venerabilis frater et collega noster Anastasius, quo noverit habere Africam magnam necessitatem propter ecclesiae pacem et utilitatem, ut et ipsis Donatistis quicumque clerici correcto consilio ad catholicam unitatem transire voluerint, secundum uniuscujusque episcopi catholici voluntatem atque consilium, qui in eodem loco gubernat ecclesiam, si hoc paci christianae prodesse visum fuerit, in suis honoribus suscipiantur, sicut prioribus ejusdem divisionis temporibus factum esse manifestum est. Quod multarum et pene omnium Africanarum ecclesiarum, in quibus talis error exortus est, exempla testantur: non ut concilium quod in transmarinis partibus de hac re factum est dissolvatur, sed ut illud maneat circa eos qui sic transire ad catholicam volunt, ut nulla per eos unitatis concisio procuretur. Per quos autem vel omni modo perfici vel adjuvari manifestis fraternarum animarum lucris catholica unitas in locis in quibus degunt visa fuerit, non eis obsit, quod contra honores eorum, quamvis salus nulli interclusa sit, in transmarino concilio statutum est: id est ut ordinati in parte Donati, si ad catholicam correcti transire voluerint, non suscipiantur in honoribus suis secundum transmarinum concilium; sed exceptis his, per quos catholicae unitati consulitur. ### English translation (Claude) Then it was decided that letters be sent to our brothers and fellow bishops, and above all to the apostolic see, over which our aforementioned venerable brother and colleague Anastasius presides, so that he may know that Africa has a great need, for the peace and good of the church, that any clerics of the Donatists themselves who, having changed their mind, wish to pass over to catholic unity may be received in their ranks, according to the will and counsel of each catholic bishop who governs the church in that place, if this seems to benefit Christian peace, as it is clear was done in the earlier times of that same division. This the examples of many, and nearly all, of the African churches in which such an error arose bear witness: not so that the council held on this matter beyond the sea be undone, but so that it may stand with regard to those who wish to pass over to the catholic church in such a way that no breach of unity is brought about through them. But those through whom catholic unity is seen to be wholly accomplished, or helped by manifest gains of brothers' souls, in the places where they live, let it not be held against them what was decreed against their ranks in the council beyond the sea, though salvation is closed to no one: namely, that those ordained in the party of Donatus, if they wish to pass over corrected to the catholic church, are not to be received in their ranks according to the council beyond the sea; but with the exception of those through whom the good of catholic unity is served. ### Translation notes - "The council beyond the sea" (transmarinum concilium): probably a Roman or Italian synod that forbade receiving Donatist clergy in their ranks; its identity is uncertain. ### Citation (SBL) Cod. can. eccl. Afr. 68 (Bruns 1:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-68). ## Canon 69 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-69 - Source: Bruns 1:173 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Envoys are to show the Donatists from public records that they themselves readmitted Maximianists, and so cannot condemn the catholic church for communion with those they accused. ### Latin text Deinde placuit, ut his peractis legati etiam praedicandae pacis atque unitatis, sine qua salus christiana non potest obtineri, e numero nostro ad ipsorum Donatistarum sive quos habent episcopos sive ad plebes mittantur, per quos omnibus in notitiam perferatur, quam nihil habeant, quod adversus ecclesiam catholicam juste possint dicere; maxime ut manifestum fiat omnibus per gesta etiam municipalia, propter documentorum firmitatem, quid ipsi de Maximianistis schismaticis suis egerint; ubi eis divinitus demonstratur, si attendere velint, tam inique tunc illos ab ecclesiae unitate praecisos, quam inique nunc clamant a se Maximianistas schisma fecisse: ex quorum tamen numero quos jam plenarii concilii sui auctoritate damnaverant in suis honoribus denuo receperunt, baptismum quem damnati et exclusi dederant acceptaverunt, ut videant, quam stulto corde resistant paci ecclesiae toto orbe diffusae, cum ista faciant pro parte Donati, neque se istorum, quos ita receperunt, communione propter intuitum pacis contaminari dicant, et nos condemnent, id est ecclesiam catholicam, etiam in extremis terrarum partibus constitutam, per eorum communionem inquinatam, quos tunc accusantes convincere nequiverunt. ### English translation (Claude) Then it was decided that, when these things have been done, legates also be sent from our number to proclaim peace and unity, without which Christian salvation cannot be obtained, to the Donatists themselves, whether to the bishops they have or to the peoples, through whom it may be brought to the knowledge of all how they have nothing they can justly say against the catholic church; above all, that it may be made plain to all, through municipal records too, for the firmness of the documents, what they themselves did about the Maximianists, their own schismatics. There it is shown them by God, if they will pay attention, that they were as unjustly cut off then from the unity of the church as they now unjustly cry out that the Maximianists made a schism from them; and yet from their number, those whom they had condemned by the authority of their own plenary council they received again in their ranks, and accepted the baptism which the condemned and excluded had given; so that they may see with how foolish a heart they resist the peace of the church spread through the whole world, when they do these things on the side of Donatus, and do not say that they are defiled by the communion of those whom they have so received, for the sake of peace; and yet condemn us, that is, the catholic church established even in the furthest parts of the earth, as defiled by the communion of those whom they could not convict when they accused them then. ### Translation notes - The argument is the council's own polemic against the Donatists; translated as written. ### Citation (SBL) Cod. can. eccl. Afr. 69 (Bruns 1:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-69). ## Canon 70 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-70 - Source: Bruns 1:173 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Bishops, presbyters, and deacons must abstain from relations with their wives or be removed from office; lower clergy follow local custom. ### Latin text Praeterea cum de quorundam clericorum, quamvis erga uxores proprias, incontinentia referretur, placuit, episcopos et presbyteros et diaconos secundum priora statuta etiam ab uxoribus continere: quod nisi fecerint ab ecclesiastico removeantur officio, ceteros autem clericos ad hoc non cogi, sed secundum uniuscujusque ecclesiae consuetudinem observari debere. ### English translation (Claude) Moreover, since a report was made about the incontinence of certain clerics, although with their own wives, it was decided that bishops, presbyters, and deacons, according to the earlier decrees, should abstain even from their wives; and if they do not, let them be removed from ecclesiastical office. But the other clerics are not to be compelled to this; rather, the custom of each church ought to be observed. ### Translation notes - Translated as written. "The earlier decrees": Carthage (390), canon 2. The canon assumes married clergy and requires continence of the three higher ranks. ### Citation (SBL) Cod. can. eccl. Afr. 70 (Bruns 1:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-70). ## Canon 71 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-71 - Source: Bruns 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A bishop may not leave his principal see for a church in his district or neglect it by staying on his estates. ### Latin text Rursus placuit, ut nemini sit facultas relicta principali cathedra ad aliquam ecclesiam in dioecesi constitutam se conferre, vel in re propria diutius quam oportet constitutum curam vel frequentationem propriae cathedrae negligere. ### English translation (Claude) Again it was decided that no one is to be free to leave his principal see and betake himself to some church established in his diocese, or to neglect the care or frequent attendance of his own see by staying on his own property longer than he ought. ### Citation (SBL) Cod. can. eccl. Afr. 71 (Bruns 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-71). ## Canon 72 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-72 - Source: Bruns 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On baptizing infants when it is doubtful whether they were baptized; the edition prints only a cross-reference to the Breviary of Hippo. ### Latin text Breviar. Hippon. c. 39 (sine subscriptionibus). - ### English translation (Claude) [Same as the Breviary of Hippo, canon 39, without the subscriptions.] ### Translation notes - Bruns heads this item "On baptizing infants whenever it is doubtful whether [they were baptized]" and prints it only as a reference to the Breviary of Hippo, canon 39 ("sine subscriptionibus"); the text is not printed here. The Breviary's numbering differs from the numbering of the Carthage 397 canons on this site, so no link is given. ### Citation (SBL) Cod. can. eccl. Afr. 72 (Bruns 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-72). ## Canon 73 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-73 - Source: Bruns 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The date of Easter is to be announced by letters, and the annual council is to meet on 23 August, as fixed at Hippo. ### Latin text Item placuit, ut dies venerabilis paschae formatarum subscriptione omnibus intimetur; dies vero concilii idem servetur, qui in Hipponensi concilio constitutus est, id est X. Kalendas Septembris, et scribendum ad singularum quarumque provinciarum primates, ut quando apud se concilium congregant, istum diem non impediant. ### English translation (Claude) Also it was decided that the day of the venerable Pascha be made known to all by the subscription of letters of credence; and that the day of the council be kept the same as was fixed at the council of Hippo, that is, the tenth day before the Kalends of September; and that it be written to the primates of each of the provinces that, when they gather a council at home, they should not hinder this day. ### Translation notes - "The council of Hippo": Hippo (393), whose canons are preserved in the Breviary of Hippo. ### Citation (SBL) Cod. can. eccl. Afr. 73 (Bruns 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-73). ## Canon 74 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-74 - Source: Bruns 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: An interim administrator of a vacant see may not keep it and must provide a bishop within a year; the emperors are to be asked for defenders of the poor. ### Latin text Item constitutum est, ut nulli intercessori licitum sit cathedram, cui intercessor datus est, quibuslibet populorum studiis vel seditionibus retinere, sed dare operam, ut intra annum eisdem episcopum provideat: quod si neglexerit, anno exempto interventor alius tribuatur. [75] Ab imperatoribus universis visum est postulandum propter afflictionem pauperum, quorum molestiis sine intermissione fatigatur ecclesia, ut defensores eis adversus potentias divitum cum episcoporum provisione delegentur. ### English translation (Claude) Also it was decreed that no intercessor may retain the see to which he has been given as intercessor, through any partisanship or riots of the people, but should take care to provide them with a bishop within a year; and if he neglects this, when the year has passed another intervener is to be appointed. [75] It seemed good to all that the emperors be asked, because of the affliction of the poor, by whose troubles the church is wearied without ceasing, that defenders be appointed for them against the power of the rich, with the oversight of the bishops. ### Translation notes - "Intercessor" (intercessor, interventor): a bishop appointed to administer a vacant see. - Item 75 begins inside this staged ref; its numeral and heading ("On asking the emperors for defenders of the churches") are removed and the start is marked [75]. ### Citation (SBL) Cod. can. eccl. Afr. 74 (Bruns 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-74). ## Canon 76 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-76 - Source: Bruns 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Bishops must attend councils in rotating groups or send excuses, under pain of being restricted to their own church's communion; Cresconius of Villa Regia is summoned. ### Latin text Item placuit, ut quotiescumque concilium congregandum est, episcopi, qui neque aetate neque aegritudine neque aliqua graviori necessitate impediuntur, competenter occurrant et primatibus suarum quarumque provinciarum intimetur, ut de universis episcopis vel duae vel tres turmae fiant, et de singulis turmis vicissim quotquot electi fuerint, ad diem concilii instantissime occurrant: quod si non potuerint occurrere, excusationes suas in tractoria conscribant, vel si post adventum tractoriae aliquae necessitates repente forsitan ortae fuerint, nisi rationem impedimenti sui apud suum primatem reddiderint, ecclesiae suae communione debere esse contentos. [77] De Cresconio Villaregiensi hoc omnibus visum est, ut hinc quoque primati Numidiae intimetur, quo cognoscat memoratum Cresconium scriptis suis conveniendum esse, ut proximo universali Africano concilio suam praesentiam non differat exhibere. Quod si venire contempserit, in se cognoscat sententiam promulgandam. ### English translation (Claude) Also it was decided that whenever a council must be gathered, bishops who are not hindered by age, sickness, or some more serious necessity should duly come; and that the primates of each of their provinces be informed that two or three groups be made of all the bishops, and that from each group in turn as many as are chosen should come most diligently on the day of the council. If they cannot come, let them write their excuses in the summons; or if, after the summons arrives, some necessities perhaps arise suddenly, unless they give an account of their impediment before their primate, they ought to be content with the communion of their own church. [77] Concerning Cresconius of Villa Regia it seemed good to all that the primate of Numidia also be informed from here, so that he may know that the said Cresconius must be summoned by his letters, so that he may not put off presenting himself at the next general African council. And if he scorns to come, let him know that sentence is to be pronounced against him. ### Translation notes - "Content with the communion of their own church": excluded from communion with other churches. - Item 77 begins inside this staged ref; its numeral and heading ("On Cresconius") are removed and the start is marked [77]. ### Citation (SBL) Cod. can. eccl. Afr. 76 (Bruns 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-76). ## Canon 78 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-78 - Source: Bruns 1:175 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A commission of bishops, including Alypius and Augustine, is sent to provide a bishop for Hippo Diarrhytus, deprived of its deposed bishop Equitius. ### Latin text Rursus placuit, ut quoniam Hipponensium Diaretorum ecclesiae destitutio non est diutius negligenda, et ecclesiae ibi ab his retinentur, qui Equitii facinorosam communionem declinaverunt, missis ex praesenti concilio episcopis Regino, Alypio, Augustino, Materno, Theasio, Evodio, Placiano, Urbano, Valerio, Ambivio, Fortunato, Quodvultdeo, Honorio, Januario, Apto, Honorato, Ampelio, Victoriano, Evangelo et Rogatiano, conventis et correctis his qui culpabili pertinacia fugam ejusdem Equitii expectandam putabant, cum omnium voto eis episcopus ordinetur. Sin autem illi pacem considerare noluerint, non impediant in eligendo ad ordinandum praeposito utilitatem tanto tempore ecclesiae destitutae. ### English translation (Claude) Again it was decided that, since the desolation of the church of the Hippo Diarrhytorum must no longer be neglected, and the churches there are held by those who refused the criminal communion of Equitius, bishops be sent from the present council, Reginus, Alypius, Augustine, Maternus, Theasius, Evodius, Placianus, Urban, Valerius, Ambivius, Fortunatus, Quodvultdeus, Honorius, Januarius, Aptus, Honoratus, Ampelius, Victorianus, Evangelus, and Rogatianus; and when those who with blameworthy stubbornness thought they should wait for the flight of the same Equitius have been summoned and corrected, let a bishop be ordained for them with the wish of all. But if they will not consider peace, let them not hinder, in the choice of a head to be ordained, the good of a church so long left desolate. ### Translation notes - Hippo Diarrhytus (Hippo Zarytus, modern Bizerte), not Augustine's Hippo Regius. Equitius had been deposed. - This is item 78 of the Codex (Bruns prints its numeral as "LXXVI", an OCR misreading); the staged ref 77 is to be renumbered 78 (cn3-renumber.json). ### Citation (SBL) Cod. can. eccl. Afr. 78 (Bruns 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-78). ## Canon 79 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-79 - Source: Bruns 1:175 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Excommunicated clerics who wish to prove their innocence must bring their case within a year, or lose the right to be heard. ### Latin text Rursus constitutum est, ut quoties clericis convictis et confessis in aliquo crimine vel propter eorum, quorum verecundiae parcitur vel propter ecclesiae opprobium aut insolentem insultationem haereticorum atque gentium, si forte causae suae adesse voluerint et innocentiam suam asserere, intra annum excommunicationis hoc faciant; si vero intra annum causam suam purgare contempserint, nulla eorum vox postea penitus audiatur. ### English translation (Claude) Again it was decreed that whenever clerics have been convicted of, or have confessed, some crime, either for the sake of those whose shame is spared, or because of the reproach to the church or the insolent mockery of heretics and pagans, if they wish to attend to their case and assert their innocence, they are to do so within a year of their excommunication; but if they neglect to clear their case within a year, no voice of theirs is ever to be heard afterwards. ### Translation notes - The sentence is incomplete in the Latin (the clause about those convicted has no main verb before "if they wish"); translated by sense. ### Citation (SBL) Cod. can. eccl. Afr. 79 (Bruns 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-79). ## Canon 80 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-80 - Source: Bruns 1:175 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A bishop may not ordain or make superior a monk received from another's monastery. ### Latin text Item placuit, ut si quis de alterius monasterio susceptum vel ad clericatum promovere voluerit, vel in suo monasterio majorem monasterii constituerit, episcopus qui hoc fecerit, a ceterorum communione sejunctus suae tantum plebis communione contentus sit, et ille neque clericus neque praepositus perseveret. ### English translation (Claude) Also it was decided that if anyone wishes either to promote to the clergy someone received from another's monastery, or to appoint him superior of a monastery in his own, the bishop who does this is to be cut off from the communion of the others and be content with the communion of his own people only; and that man is to remain neither cleric nor superior. ### Citation (SBL) Cod. can. eccl. Afr. 80 (Bruns 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-80). ## Canon 81 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-81 - Source: Bruns 1:175 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A bishop who leaves his property to unrelated persons, heretics, or pagans rather than to the church is anathematized after death and his name removed from the diptychs. ### Latin text Item constitutum est, ut si quis episcopus haeredes extraneos a consanguinitate sua vel haereticos etiam consanguineos aut paganos ecclesiae praetulerit, saltem post mortem anathema ei dicatur, atque ejus nomen inter dei sacerdotes nullo modo recitetur. Nec excusari possit, si intestatus decesserit, quia utique debuit factus episcopus rei suae ordinationem congruam suae professioni nequaquam differre. ### English translation (Claude) Also it was decreed that if any bishop prefers to the church heirs who are strangers to his blood, or heretics even of his kin, or pagans, an anathema is to be pronounced on him at least after his death, and his name is in no way to be recited among the priests of God. Nor can he be excused if he dies intestate, since, having become a bishop, he ought certainly not to have put off an arrangement of his property befitting his profession. ### Translation notes - "Recited among the priests of God": in the commemoration of the departed at the Eucharist. ### Citation (SBL) Cod. can. eccl. Afr. 81 (Bruns 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-81). ## Canon 82 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-82 - Source: Bruns 1:176 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The emperor is to be asked to allow the freeing of slaves in church. ### Latin text Item placuit, ut de manumissionibus in ecclesia celebrandis ab imperatore petatur. ### English translation (Claude) Also it was decided that the emperor be petitioned concerning manumissions to be performed in church. ### Citation (SBL) Cod. can. eccl. Afr. 82 (Bruns 1:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-82). ## Canon 83 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-83 - Source: Bruns 1:176 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: False shrines of martyrs without relics or reliable tradition are to be destroyed; the emperors are asked to destroy the remains of idolatry. ### Latin text Item placuit, ut altaria quae passim per agros et per vias tanquam memoriae martyrum constituuntur, in quibus nullum corpus aut reliquiae martyrum conditae probantur, ab episcopis qui locis iisdem praesunt, si fieri potest, evertantur. Si autem hoc per tumultus populares non sinitur, plebes tamen admoneantur, ne illa loca frequentent, ut qui recte sapiunt nulla ibi superstitione devincti teneantur. Et omnino nulla memoria martyrum probabiliter acceptetur, nisi ubi corpus aut aliquae reliquiae sunt aut origo alicujus habitationis vel possessionis vel passionis fidelissima origine traditur. Nam quae per somnia et per inanes quasi revelationes quorumlibet hominum ubicumque constituuntur altaria, omni modo improbentur. [84] Item placuit ab imperatoribus gloriosissimis peti, ut reliquiae idolatriae non solum in simulacris sed et in quibuscumque locis vel lucis vel arboribus omni modo deleantur. ### English translation (Claude) Also it was decided that altars set up here and there in the fields and along the roads as memorials of martyrs, in which no body or relics of martyrs are shown to be buried, be overturned, if possible, by the bishops who preside over those places. But if this is not allowed because of popular riots, the people are at least to be warned not to frequent those places, so that those who think rightly may not be held bound there by any superstition. And no memorial of martyrs at all is to be accepted as genuine unless there is a body or some relics there, or unless the origin of some dwelling, or possession, or passion is handed down there on most trustworthy authority. For altars set up anywhere through dreams and the empty so-called revelations of any people whatever are to be wholly disapproved. [84] Also it was decided that the most glorious emperors be asked that the remains of idolatry be wholly destroyed, not only in images but in any places whatever, or groves, or trees. ### Translation notes - Item 84 begins inside this staged ref; its numeral and heading ("On rooting out the remains of idols") are removed and the start is marked [84]. ### Citation (SBL) Cod. can. eccl. Afr. 83 (Bruns 1:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-83). ## Canon 85 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-85 - Source: Bruns 1:176 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The bishop of Carthage may dictate and sign the council's letters in the name of all, including the mandates of the legates to the Donatists. ### Latin text Ab universis etiam episcopis dictum est: Ut si quae literae dictandae in concilio placuerint, venerandus episcopus qui huic sedi praesidet omnium nomine dictare et subscribere dignetur, in quibus etiam ad episcopos legatos, qui per provincias Africanas in causa Donatistarum mittendi sunt, placuit literas dari tenorem mandati continentes, quem non egrediantur. Et subscripserunt: Aurelius episcopus ecclesiae Carthaginensis huic decreto consensi et praelecto subscripsi. Similiter et ceteri episcopi subscripserunt. ### English translation (Claude) It was also said by all the bishops: "That if any letters are decided on in council to be written, the venerable bishop who presides over this see may deign to dictate and subscribe them in the name of all; among which it was decided also that letters be given to the bishops sent as legates through the African provinces in the cause of the Donatists, containing the tenor of their mandate, which they are not to go beyond." And they subscribed: I, Aurelius, bishop of the church of Carthage, have consented to this decree and, after it was read, have subscribed. Likewise the other bishops also subscribed. ### Translation notes - This is item 85 of the Codex (Bruns's heading "LXXXV. That letters be dictated by the bishop of Carthage when needed"); the staged ref 84 is to be renumbered 85, since item 84 lies inside staged 83 (cn3-renumber.json). ### Citation (SBL) Cod. can. eccl. Afr. 85 (Bruns 1:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-85). ## Canon 86 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-86 - Source: Bruns 1:177 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Bishops must keep the order of seniority by ordination; the register and archive of Numidia are to be kept both at the primate's see and at Constantina. ### Latin text Valentinus episcopus dixit: Si permittit bonum patientiae vestrae, prosequor ea quae praeterito tempore in ecclesia Carthaginensi gesta sunt, et subscriptionibus fratrum firmata claruerunt, etiam nos hoc servaturos esse profiteor. Sed illud scimus, inviolatam semper mansisse ecclesiasticam disciplinam: ita ut nullus fratrum prioribus suis se aliquando auderet anteponere, sed officiis caritatis id semper exhibitum est prioribus, quod ab insequentibus gratanter semper acciperetur. Hunc ordinem jubeat sanctitas vestra melius vestris interlocutionibus roborari. Aurelius episcopus dixit: Non decuerat quidem, ut haec repeteremus, nisi forte existerent inconsideratae mentes quorumdam, quae ad haec statuenda nostros acuerent sensus: sed communis haec causa est, quam insinuavit frater et consacerdos noster, ut unusquisque nostrum ordinem sibi decretum a deo cognoscat, nec eis inconsultis aliquid agere praesumant. Qua de re dico, prout captus animi mei retinet, eos qui putaverint spretis majoribus aliquid praesumendum, competenter ab omni concilio esse coercendos. Xantippus episcopus primae sedis Numidiae dixit: Audivit omnium fratrum praesentia prosecutionem fratris et consacerdotis nostri Aurelii, quid ad haec respondet? Datianus episcopus dixit: Quae majorum decrevit sententia, nostro assensui mancipabuntur, ut quae praeteritorum conciliorum gestis tenentur Carthaginensis ecclesiae, nostra assensione plene apud omnes firmata teneantur. Universi episcopi dixerunt: Hic ordo et e patribus et e majoribus servatus est, et e nobis deo propitio servabitur, salvo etiam jure primatus Numidiae et Mauritaniae. Deinde placuit omnibus episcopis qui in hoc concilio subscripserunt, ut matricula et archivus Numidiae et apud primam sedem sit, et in metropoli, id est Constantina. ### English translation (Claude) Bishop Valentinus said: "If your good patience permits, I go through the things that were done in time past in the church of Carthage and were confirmed by the subscriptions of the brothers; I profess that we too will keep this. But this we know, that the discipline of the church has always remained inviolate, so that none of the brothers ever dared to put himself before those ordained before him, but by offices of love what was always shown to seniors was always gladly received by their successors. Let your holiness order this order to be strengthened better by your declarations." Bishop Aurelius said: "It was not fitting indeed that we should repeat these things, unless perhaps the thoughtless minds of some had appeared, which sharpened our minds to decree these things; but this is a common cause, which our brother and fellow priest has brought before us: that each of us should know the order decreed for him by God, and that they should not presume to do anything without consulting them. Therefore I say, as far as the grasp of my mind holds, that those who think they may presume something, scorning their seniors, are to be duly restrained by the whole council." Xantippus, bishop of the first see of Numidia, said: "The presence of all the brothers has heard the statement of our brother and fellow priest Aurelius; what does it answer to this?" Bishop Datianus said: "What the sentence of our elders has decreed shall be bound to our assent, so that what is contained in the proceedings of the past councils of the church of Carthage may be held firmly established among all by our assent." All the bishops said: "This order has been kept by the fathers and by our elders, and by God's favour will be kept by us, saving also the right of the primacy of Numidia and Mauretania." Then it was decided by all the bishops who subscribed at this council that the register and archive of Numidia be both at the first see and in the metropolis, that is, Constantina. ### Translation notes - This is item 86 of the Codex (Bruns's heading "On the order of bishops"; Bruns misprints its numeral as a second "LXXXV"); the staged ref 85 is to be renumbered 86 (cn3-renumber.json). A further heading inside the text ("On the register and archive of Numidia") is removed. - "The first see" of Numidia: the see of its senior bishop (the primate), which was not fixed to one city. ### Citation (SBL) Cod. can. eccl. Afr. 86 (Bruns 1:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-86). ## Notice before canon 85 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-86-0 - Source: Bruns 1:176 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Dating notice and opening of the council of Milevis (27 August 402), which confirms the earlier African decrees. ### Latin text In hoc concilio praeterita decreta firmantur. Gloriosissimis imperatoribus Arcadio et Honorio augustis quinquies consulibus, VI. Kalendas Septembris, in civitate Milevitana in secretario basilicae, cum Aurelius episcopus Carthaginensis in concilio universali consedisset, adstantibus diaconis, Aurelius episcopus dixit: Quoniam ecclesiae sanctae unum est corpus omniumque membrorum caput est unum, factum est volente deo et nostram infirmitatem juvante, ut ad hanc ecclesiam veniremus dilectionis et fraternitatis gratia invitati. Unde quaeso caritatem vestram, quia ita credendum est, quod noster accessus ad vos nec superfluus nec insuavis est cunctis, ut consensus omnium nostrum manifestetur concordare complacitis decretorum, quae jamdudum vel in Hipponensi synodo firmata sunt, vel postmodum meliore concilio apud Carthaginem definita nunc quoque nobis ex ordine recitantur. Tunc demum fraternitatis vestrae concordia luce clarior apparebit, si haec quae a nobis superioribus conciliis legaliter definita noscuntur, non solum consensu vestro his actis, verum et subscriptionibus manifestetis. Xantippus episcopus primae sedis Numidiae dixit: Credo, quod omni fraternitati placuit et statuta sua manu confirmaverunt, subscribendo etiam nobis placere posse et nostra subscriptione firmamus. Nicetius episcopus primae sedis Mauritaniae Sitiphensis dixit: Quae recitata sunt decreta, quoniam ratione non carent, et sunt approbata cunctis, etiam et meae parvitati haec placent, quae quidem propria subscriptione firmabo. ### English translation (Claude) At this council the past decrees are confirmed. In the fifth consulship of the most glorious emperors Arcadius and Honorius Augusti, on the sixth day before the Kalends of September, in the city of Milevis, in the sacristy of the basilica, when Aurelius, bishop of Carthage, had taken his seat in the general council, the deacons standing by, Bishop Aurelius said: "Since the holy church is one body and there is one head of all the members, it has come about, by God's will and with his help to our weakness, that we have come to this church, invited out of love and brotherhood. Therefore I ask your love, since it must be believed that our coming to you is neither superfluous nor unpleasant to all, that the consent of all of us be shown to agree with the decisions of the decrees which were long ago confirmed at the synod of Hippo, or afterwards defined at Carthage in a better council, and are now also read to us in order. Then at last the harmony of your brotherhood will appear clearer than light, if you show not only by your consent in these proceedings but also by your subscriptions that you accept what is known to have been lawfully defined by us in the earlier councils." Xantippus, bishop of the first see of Numidia, said: "I believe that what has pleased the whole brotherhood, and what they confirmed with their own hand, can please us too by subscribing, and we confirm it by our subscription." Nicetius, bishop of the first see of Mauretania Sitifensis, said: "The decrees that have been read, since they do not lack reason and are approved by all, please my lowliness too, and I will confirm them by my own subscription." ### Scripture references - Eph 4:4: allusion, medium confidence - Col 1:18: allusion, medium confidence ### Translation notes - Milevis, 27 August 402 (the fifth consulship of Arcadius and Honorius). This notice precedes item 86 (staged 85) in Bruns; the staged ref 85.0 is to be renumbered 86.0 (cn3-renumber.json). "One body … one head": Eph 4:4; Col 1:18. ### Citation (SBL) Cod. can. eccl. Afr. 86.0 (Bruns 1:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-86-0). ## Canon 87 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-87 - Source: Bruns 1:178 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Quodvultdeus of Centuria is suspended from communion, but not deposed, until his case is concluded. ### Latin text De Quodvultdeo etiam Centuriensi quoniam adversarius ipsius, cum se petisset introduci ad concilium nostrum, interrogatus utrum cum eo vellet apud episcopos experiri, primo promiserat, et alio die respondit hoc sibi non placere atque discessit, placuit omnibus episcopis, ut nullus eidem Quodvultdeo communicet, donec causa ejus qualem potuerit terminum sumat. Nam adimi ei episcopatum, antequam causae ejus exitus appareret, nulli christiano videri jure potuisset. ### English translation (Claude) Concerning Quodvultdeus of Centuria too: since his adversary, when he had asked to be brought before our council and was asked whether he wished to contend with him before the bishops, at first promised, and on another day answered that this did not please him and departed, it was decided by all the bishops that no one should communicate with the same Quodvultdeus until his case reaches whatever conclusion it can. For no Christian could think it right that the episcopate be taken from him before the outcome of his case appears. ### Translation notes - The Latin of the first sentence is confused about who refused to proceed; translated as printed. ### Citation (SBL) Cod. can. eccl. Afr. 87 (Bruns 1:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-87). ## Canon 88 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-88 - Source: Bruns 1:178 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Maximian of Bagai is asked to resign his see. ### Latin text De Maximiano autem Bagejensi et ad eum et ad ipsam plebem placuit de concilio literas dari, ut et ipse ab episcopatu discedat, et illi sibi alium requirant. ### English translation (Claude) Concerning Maximian of Bagai, it was decided that letters be given from the council both to him and to the people themselves, that he should withdraw from the episcopate and they should seek another for themselves. ### Citation (SBL) Cod. can. eccl. Afr. 88 (Bruns 1:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-88). ## Canon 89 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-89 - Source: Bruns 1:178 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Newly ordained bishops are to receive letters from their ordainers stating the date, to settle seniority. ### Latin text Deinde placuit, ut quicumque deinceps ab episcopis ordinantur per provincias Africanas, literas accipiant ab ordinatoribus suis manu eorum conscriptas, continentes consulem et diem, ut nulla altercatio de posterioribus vel anterioribus oriatur. ### English translation (Claude) Then it was decided that whoever are henceforth ordained by bishops throughout the African provinces should receive letters from their ordainers, written in their own hand, containing the consul and the day, so that no dispute may arise about who is later or earlier. ### Translation notes - The words before "Then it was decided" in the staged text ("letters which bear the day and the consul") are the end of Bruns's heading for this item and are removed. ### Citation (SBL) Cod. can. eccl. Afr. 89 (Bruns 1:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-89). ## Canon 90 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-90 - Source: Bruns 1:178 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: One who has served even once as reader in a church may not be taken into the clergy of another. ### Latin text Item placuit, ut quicumque in ecclesia vel semel legerit ab alia ecclesia ad clericatum non teneatur. Et subscripserunt: Aurelius episcopus ecclesiae Carthaginensis huic decreto consensi et praelecto subscripsi. Similiter et ceteri episcopi subscripserunt. In hoc concilio quid egerint episcopi, qui ad transmarina legati directi sunt, intimatur. ### English translation (Claude) Also it was decided that whoever has read in a church even once may not be retained for the clergy by another church. And they subscribed: I, Aurelius, bishop of the church of Carthage, have consented to this decree and, after it was read, have subscribed. Likewise the other bishops also subscribed. At this council it is made known what the bishops did who were sent as legates overseas. ### Translation notes - A note of Bruns's apparatus (on words missing in some manuscripts) leaked into the staged text and is removed. The last sentence is the heading of the following council (403). ### Citation (SBL) Cod. can. eccl. Afr. 90 (Bruns 1:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-90). ## Canon 91 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-91 - Source: Bruns 1:180 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Each bishop is to summon the Donatist leaders of his city, through the magistrates, to a conference. ### Latin text Aurelius episcopus dixit: Quod in tractatum venit caritatis vestrae, puto hoc ecclesiasticis gestis esse firmandum. Professio enim vestra omnium hoc deprompsit, debere unumquemque nostrum in civitate sua per se convenire Donatistarum praepositos, aut adjungere sibi vicinum collegam, ut pariter eos in singulis quibusque civitatibus vel locis per magistratus vel seniores locorum conveniant. Hoc, si omnibus placet, edicatur. Ab universis episcopis dictum est: Omnibus placet et omnes hac subscriptione nostra firmavimus. Petimus etiam, ut epistolis ad judices de concilio mittendis pro omnibus subscribat sanctitas tua. Aurelius episcopus dixit: Si videtur caritati vestrae, forma conventionis eorum recitetur, ut hunc tenorem prosecutionis omnes, si placuerit, teneamus. Ab universis episcopis dictum est: Recitetur. Laetus notarius recitavit. ### English translation (Claude) Bishop Aurelius said: "What has come into the discussion of your love, I think, should be confirmed in the church's minutes. For the profession of all of you has brought this forth: that each of us in his own city should, by himself, summon the heads of the Donatists, or join to himself a neighbouring colleague, so that together they may summon them in each city or place through the magistrates or elders of the places. If this pleases all, let it be declared." It was said by all the bishops: "It pleases all, and we have all confirmed it by this our subscription. We ask also that your holiness subscribe for all the letters to be sent from the council to the judges." Bishop Aurelius said: "If it seems good to your love, let the form of the summons to them be read, so that, if it pleases, we may all keep this tenor of statement." It was said by all the bishops: "Let it be read." Laetus the notary read: ### Citation (SBL) Cod. can. eccl. Afr. 91 (Bruns 1:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-91). ## Notice before canon 91 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-91-0 - Source: Bruns 1:178 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Opening of the council of Carthage (25 August 403): the legates' report and the attendance of the provinces. ### Latin text Gloriosissimo imperatore Theodosio augusto et Rumorido v. cl. consulibus, VIII. Kalendas Septembris, Carthagine in basilica regionis secundae, cum Aurelius episcopus in universali concilio consedisset adstantibus diaconis, Aurelius episcopus dixit: Exigente ratione fraternitas vestra a mea tenuitate ad hoc concilium congregata est. Jamdudum enim, sicut vestra sanctitas recordatur, habito concilio destinavimus fratres nostros ad transmarina legatos, quos oportuit in coetu sanctitatis vestrae perfunctae legationis cursum narrare, et licet hesterno die de hac re considentibus nobis praeter gesta ecclesiastica diligentius quae gesserint tractaremus, hodie tamen oportet tractatum hesterni diei actis ecclesiasticis confirmari. De episcopis provinciarum Africae, qui non adfuerunt praesenti concilio. Ordo itaque rerum deposcit, ut primitus de fratribus nostris et consacerdotibus, qui ad hoc concilium vel de Byzacio vel certe de Mauritania convenerunt, quaeramus, quemadmodum huic concilio decreverint interesse. Et offerentibus Philologio, Geta, Venustano, et Feliciano, episcopis provinciae Byzacenae, legationis literas et recitatis, offerentibus etiam Luciano et Silvano, legatis provinciae Mauritaniae Sitiphensis, legationis literas et recitatis, Aurelius episcopus dixit: Horum scriptorum textus sociabitur gestis. De episcopis Byzacenis. Numidius episcopus dixit: Animadvertimus fratres et coepiscopos nostros Byzacenae provinciae et Mauritaniae Sitiphensis ad concilium destinasse legatos: nunc quaeramus, utrum legati Numidiae advenerint, vel certe provinciae Tripolitanae vel Mauritaniae Caesariensis. De episcopis Mauritaniae Sitiphensis. Lucianus et Silvanus episcopi, legati provinciae Mauritaniae Sitiphensis, dixerunt: Sero ad Caesarienses fratres nostros tractoria venit; nam jam et illi venirent, tamen necesse est veniant, et confidimus de animis illorum, quia si quid in hoc concilio gestum fuerit, et ipsi sine dubio suos consensus adhibebunt. De episcopis Numidiae. Alypius episcopus ecclesiae Tagastensis dixit: Nos quidem de Numidia venimus, ego et sancti fratres Augustinus et Possidius, sed de Numidia legatio mitti non potuit, quod adhuc tumultu tironum episcopi propriis necessitatibus in civitatibus suis aut impediti aut occupati sunt, Nam etiam tractoriam sanctitatis tuae cum ad sanctum senem Xantippum deferrem, in praesenti tractatu hoc visum fuerat, ut concilium indiceretur, quo instructa legatio posset ad hoc concilium destinari, sed cum eum posterioribus literis admonerem de impedimento tironum, ut superius dixi, rescriptis propriis excusavit. Aurelius episcopus dixit: Non dubium est, quod praedicti fratres et episcopi nostri Numidiae, cum gesta concilii acceperint, et suos adhibebunt consensus et in effectum deducere maturabunt quaecumque in placitum venerint. Cura ergo istius sedis hoc ipsum ut eis intimetur necesse est provideri. De episcopis Tripolitanis. De Tripolitanis vero fratribus nostris hoc potui condiscere, quod Dulcicium fratrem nostrum destinaverint legatum: sed quia non potuit occurrere, hoc asseveraverunt quidam filii nostri venientes de supradicta provincia, quod memoratus navi se commiserat, et credendum est accidisse nonnullam de tempestatibus moram, quae retardaret ejus adventum; tamen etiam circa ipsos, si caritati vestrae placet, haec forma servabitur, ut placita ad eosdem concilii transmittantur. Ab universis episcopis dictum est: Haec, quae statuit sanctitas tua, omnibus placent. ### English translation (Claude) In the consulship of the most glorious emperor Theodosius Augustus and the most illustrious Rumoridus, on the eighth day before the Kalends of September, at Carthage, in the basilica of the second region, when Bishop Aurelius had taken his seat in the general council, the deacons standing by, Bishop Aurelius said: "As reason required, your brotherhood has been assembled by my lowliness for this council. For some time ago, as your holiness remembers, having held a council, we sent our brothers as legates overseas, who were to report in the assembly of your holiness the course of the embassy they had discharged; and although yesterday, while we sat on this matter, we discussed more carefully, apart from the record, what they had done, today it is right that yesterday's discussion be confirmed in the church's minutes." On the bishops of the provinces of Africa who were not present at this council: "The order of business therefore demands that we first ask about our brothers and fellow priests who have come to this council from Byzacena or from Mauretania, how they decided to take part in this council." And when Philologius, Geta, Venustianus, and Felicianus, bishops of the province of Byzacena, presented their letters of delegation and they were read, and when Lucian and Silvanus, legates of the province of Mauretania Sitifensis, also presented their letters of delegation and they were read, Bishop Aurelius said: "The text of these writings will be joined to the minutes." On the bishops of Byzacena. Bishop Numidius said: "We notice that our brothers and fellow bishops of the province of Byzacena and of Mauretania Sitifensis have sent legates to the council; now let us ask whether the legates of Numidia have come, or those of the province of Tripolitania or of Mauretania Caesariensis." On the bishops of Mauretania Sitifensis. The bishops Lucian and Silvanus, legates of the province of Mauretania Sitifensis, said: "The summons came late to our brothers of Caesariensis; for otherwise they too would have come; yet they must come, and we are confident of their minds, that if anything is done at this council, they too will without doubt give their consent." On the bishops of Numidia. Alypius, bishop of the church of Thagaste, said: "We indeed have come from Numidia, I and the holy brothers Augustine and Possidius; but a delegation could not be sent from Numidia, because the bishops are still either hindered or occupied in their own cities with their own needs owing to the disturbance of the recruit levy. For when I was bringing your holiness's summons to the holy old man Xantippus, it had been agreed in the discussion then that a council should be announced, by which an instructed delegation could be sent to this council; but when I reminded him by later letters of the hindrance of the recruit levy, as I said above, he excused himself in his own reply." Bishop Aurelius said: "There is no doubt that our aforesaid brothers and bishops of Numidia, when they receive the minutes of the council, will both give their consent and hasten to carry into effect whatever has been agreed. The care of this see must therefore provide that this be made known to them." On the bishops of Tripolitania. "Of our brothers of Tripolitania I have been able to learn this, that they sent our brother Dulcitius as legate; but since he could not arrive, certain sons of ours coming from that province asserted that he had embarked on a ship, and it must be believed that some delay from storms has happened which has slowed his coming. Nevertheless, regarding them too, if it pleases your love, this form shall be kept, that the decisions of the council be sent to them." It was said by all the bishops: "What your holiness has decreed pleases all." ### Translation notes - Carthage, 25 August 403 (Theodosius and Rumoridus consuls). The short headings within the text ("On the bishops of …") are Bruns's printed sub-headings, kept and translated. "Recruit levy" (tumultus tironum): the conscription then under way. ### Citation (SBL) Cod. can. eccl. Afr. 91.0 (Bruns 1:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-91-0). ## Canon 92 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-92 - Source: Bruns 1:180 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The form of summons to the Donatists, inviting them to choose delegates for a peaceful conference; then the notice of the council of 404 sending Theasius and Evodius to the emperors. ### Latin text Ille episcopus ecclesiae illius dixit: Quid de auctoritate illius amplissimae sedis impetraverimus, petimus gravitatem vestram recitari et gestis innecti atque in effectum deduci jubeatis. Recitata autem jussione atque actis innexa, dixit ille episcopus ecclesiae catholicae: Mandatum ad Donatistas per vestram gravitatem perferendum: audire et actis inserere et ad eos perferre dignemini, eorumque responsionem rursus apud acta vestra nobis insinuare. Convenimus vos ex concilii nostri catholici auctoritate missi, de vestra correctione gaudere cupientes, considerantes domini caritatem, qui dixit: Beati pacifici, quia ipsi filii dei vocabuntur, et admonuit per prophetam etiam his qui dicunt se fratres nostros non esse, dicere nos debere: Fratres nostri estis. Hane ergo pacificam ex caritate venientem commonitionem nostram contemnere non debetis, ut si quid veritatis habere nos arbitramini, non dubitetis asserere: id est, ut congregato vestro concilio deligatis ex vobis, quibus causam assertionis vestrae committatis, ut et nos possimus hoc facere, ut etiam de nostro concilio deligantur, qui cum eis quos delegeritis, constituto loco et tempore, quidquid quaestionis est quod vestram e nobis separat communionem, cum pace discutiant et tandem aliquando adjuvante domino deo nostro finem veternosus error accipiat, ne propter animositatem hominum infirmae animae et ignari populi sacrilega dissensione dispereant. Si enim hoc fraterne acceperitis, veritas facile dilucescet, si autem hoc facere nolueritis, diffidentia vestra facile innotescet. Cumque recitata esset, ab universis episcopis dictum est: Satis placet, hoc fiat. Et subscripserunt: Aurelius episcopus ecclesiae Carthaginensis huic decreto consensi et praelecto subscripsi. Similiter et ceteri episcopi subscripserunt. Haec synodus adversus Donatistas legationem ad principes dirigit. Gloriosissimo imperatore Honorio augusto sextum consule, Kalendas Julias, Carthagine in basilica regionis secundae. In hoc concilio legationem susceperunt Theasius et Evodius contra Donatistas, in quo concilio insertum est commonitorium, quod ita se continet. ### English translation (Claude) The bishop of such-and-such a church said: "What we have obtained from the authority of that most ample office, we ask that your gravity order to be read, entered in the record, and carried into effect." When the order had been read and attached to the minutes, the bishop of the catholic church said: "A mandate to be conveyed to the Donatists through your gravity: please hear it, insert it in the minutes, and convey it to them, and make known to us their reply again in your minutes. We summon you, sent by the authority of our catholic council, desiring to rejoice in your correction, considering the love of the Lord, who said, 'Blessed are the peacemakers, for they shall be called sons of God,' and who warned through the prophet that we ought to say even to those who say they are not our brothers, 'You are our brothers.' You ought not, then, to despise this peaceful admonition of ours, which comes from love; so that if you think you have any truth, you should not hesitate to assert it: that is, that, having assembled your council, you should choose from among you those to whom to entrust the case of your assertion, so that we too may do this, that from our council too some may be chosen who, with those you choose, at an appointed place and time, may discuss in peace whatever question it is that separates your communion from us, and that at last, with the help of the Lord our God, the long-standing error may receive an end, lest because of the animosity of men weak souls and ignorant peoples perish by sacrilegious dissension. For if you receive this in a brotherly way, the truth will easily shine out; but if you will not do it, your distrust will easily become known." And when it had been read, it was said by all the bishops: "It pleases well; let it be done." And they subscribed: I, Aurelius, bishop of the church of Carthage, have consented to this decree and, after it was read, have subscribed. Likewise the other bishops also subscribed. This synod sends an embassy to the princes against the Donatists. In the sixth consulship of the most glorious emperor Honorius Augustus, on the Kalends of July, at Carthage, in the basilica of the second region. At this council Theasius and Evodius undertook an embassy against the Donatists; in this council a memorandum is inserted, which runs as follows. ### Scripture references - Matt 5:9: quotation, high confidence - Isa 66:5: allusion, high confidence ### Translation notes - The form is a template ("the bishop of such-and-such a church") for use before the magistrates. Quotations: Matt 5:9; Isa 66:5 (LXX, "say, 'You are our brothers,' to those who hate you"). A leaked footnote of Bruns's apparatus is removed. The last sentences are the notice of the council of Carthage of 404 (sixth consulship of Honorius; the day of the month varies in the manuscripts). ### Citation (SBL) Cod. can. eccl. Afr. 92 (Bruns 1:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/57/#p-92). ## Canon 93 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-93 - Source: Bruns 1:181 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The instructions to the legates of 404: they are to ask the emperors for protection against Donatist violence and the Circumcellions and for the enforcement of the laws against heretics. ### Latin text Commonitorium fratribus Theasio et Evodio, legatis ex Carthaginensi concilio ad gloriosissimos religiosissimosque principes missis. Cum domini auxilio piissimos imperatores adierint, ut eis insinuent, quemadmodum plena fiducia secundum superioris anni concilium Donatistarum praepositi actis municipalibus sunt conventi, ut si confiderent de assertionibus suis, electis ex suo numero aliquibus idoneis, nobiscum pacifice conferrent et mansuetudine christiana, si quid veritatis tenerent, non ambigerent demonstrare, quo ita sinceritas catholica, quae jam pridem superioribus temporibus claruit, nunc quoque per imperitiam vel pertinaciam resistentibus innotesceret. Sed quia diffidentia premebantur, nihil pene ausi sunt respondere. Unde quia impletum est erga eos episcopale ac pacificum officium, et illi qui veritati respondere nequiverunt, ad immanes violentias sunt conversi, ita ut multos episcopos multosque clericos (ut de laicis taceamus) insidiis oppresserint, ecclesias etiam aliquas invaserint, aliquas invadere pertemtaverint: ipsorum jam clementiae est consulere, ut ecclesia catholica, quae eos religiose utero in Christo genuit et fidei firmitate nutrivit, eorum etiam prospectione muniatur, ne temerarii homines religiosis temporibus infirmos populos terrendo praevaleant, quoniam seducendo depravare non possunt. Nota est enim et saepe legibus conclamata circumcellionum, qua furit, detestabilis manus, quae etiam ipsorum religiosissimorum supra principum frequentibus sanctionibus condemnata est, adversus quorum furorem possimus non insolita nec e scripturis sanctis aliena impetrare praesidia, quando apostolus Paulus, sicut in apostolorum actibus fidelibus notum est, factiosorum conspirationem militari etiam submovit auxilio. Sed nos illud poscimus, ut catholicis ecclesiarum ordinibus per civitates singulas et vicinorum quorumque possessorum per diversa loca sine ulla dissimulatione tuitio praebeatur. Simul etiam petendum, ut illam legem, quae a religiosae memoriae eorum patre Theodosio de auri libris decem in ordinatores vel ordinatos haereticos seu etiam in possessores, ubi eorum congregatio deprehenditur, promulgata est, ita deinceps confirmari praecipiant, ut in eos valeat, contra quos propter eorum insidias catholici provocati contestationem deposuerint, ut hoc saltem terrore e schismatica vel haeretica pravitate desciscant, qui consideratione aeterni supplicii emendati corrigique dissimulant. Petendum etiam, ut lex, quae haereticis ex donationibus vel ex testamentis aliquid capiendi vel relinquendi denegat facultatem, ab eorum quoque pietate hactenus repetatur, ut eis relinquendi vel sumendi jus adimat, qui pertinaciae furore coecati in Donatistarum errore perseverare voluerint. Ceterum illis, qui consideratione unitatis et pacis se corrigere voluerint, absque interdicto hujus legis capiendae haereditatis aditus pateat, si adhuc in errore haeretico constitutis aliquid ante donationis vel haereditatis obvenit. His sane exceptis, qui lite pulsati putaverint ad catholicam transeundum, quia de talibus credibile est; non metu coelestis judicii potius quam terreni commodi aviditate unitatem catholicam praeoptasse. Ad haec autem omnia praesidio opus est potestatum suarum quarumcumque provinciarum: sane pro utilitatibus ecclesiae quidquid intellexerint prodesse, agendi et imperandi liberam decernimus legationem. Illud praeterea cunctis nobis placuit, ut literae de coetu nostro ad gloriosissimos imperatores et eminentissimas potestates dirigantur, quibus instruantur nostro omnium consensu ad beatissimum comitatum legatos e nobis esse directos. Sed quia iisdem literis ab omnibus subscribi tardissimum est, ne singulorum subscriptionibus eaedem epistolae onerentur, petimus, frater Aureli, ut iisdem, tua caritas nostro omnium nomine subscribere dignetur. Et subscripserunt: Aurelius episcopus ecclesiae Carthaginensis huic decreto consensi et subscripsi. — Similiter et ceteri episcopi subscripserunt. Literae etiam ad judices mittendae sunt, ut donec dominus legatos ad nos redire permittat, tuitiones per ordines civitatum et possessores praediorum ecclesiae catholicae impertiant. Adjungendum etiam de Equitio, ut improbitas ejus, qua sibi jus sacerdotum improbissime vindicat, ab Hipponensi Diaretorum dioecesi secundum statuta imperatorum repellatur, Literae etiam ad episcopum Romanae ecclesiae commendatione legatorum mittendae sunt, vel ad alios, ubi fuerit imperator. Et subscripserunt: Item Aurelius episcopus ecclesiae Carthaginensis huic decreto consensi et praelecto subscripsi. Similiter et ceteri episcopi subscripserunt. In hac synodo quae statuta sunt, brevis declarat adnexus. Stilicone II. et Anthemio viris clarissimis consulibus, X. Kalendas Septembris, Carthagine in basilica regionis secundae. Hujus concilii gesta ideo non ex integro descripsi, quoniam magis ea, quae in tempore necessaria fuerunt, quam aliqua generalia constituta sunt, sed ad instructionem studiosorum ejusdem concilii brevem digessi. ### English translation (Claude) Memorandum for the brothers Theasius and Evodius, legates sent from the council of Carthage to the most glorious and most religious princes. When, with the Lord's help, they have come before the most pious emperors, they are to explain to them how, in full confidence, according to the council of the previous year, the heads of the Donatists were summoned by municipal records, so that, if they were confident of their assertions, they might choose some suitable men from their number and confer with us peaceably, and with Christian gentleness not hesitate to show any truth they held; so that the catholic sincerity, which long ago shone forth in earlier times, might now also become known to those who resist through ignorance or stubbornness. But because they were weighed down by distrust, they dared to answer almost nothing. Hence, since the episcopal and peaceful duty toward them has been fulfilled, and they, unable to answer the truth, have turned to monstrous violence, so that they have overwhelmed many bishops and many clerics by ambushes (to say nothing of the laity), and have even seized some churches and tried to seize others, it is now for their clemency to take care that the catholic church, which bore them religiously from her womb in Christ and nourished them in the firmness of the faith, may be protected by their foresight too, lest reckless men in religious times prevail by terrifying weak peoples, since they cannot corrupt them by seduction. For well known, and often cried out against in the laws, is the detestable band of the Circumcellions, with its fury, which has been condemned by the frequent sanctions of these most religious princes themselves; against whose fury we may seek protection neither unusual nor foreign to the holy Scriptures, since the apostle Paul, as is known to the faithful in the Acts of the Apostles, warded off a conspiracy of factious men even by military aid. But we ask this, that protection be given without any pretence to the catholic orders of the churches in each city, and by the neighbouring landowners in various places. At the same time it must be asked that the law promulgated by their father Theodosius of religious memory, concerning ten pounds of gold against heretics who ordain or are ordained, or even against the owners of property where their congregation is found, be ordered to be confirmed henceforth so as to have force against those against whom the catholics, provoked by their ambushes, have lodged a protest; so that by this terror at least they may withdraw from schismatic or heretical depravity, who, though corrected by the thought of eternal punishment, pretend not to be corrected. It must also be asked that the law which denies to heretics the power of receiving or leaving anything by gifts or by wills be renewed by their piety too, so that it may take away the right of leaving or receiving from those who, blinded by the fury of stubbornness, have wished to persevere in the error of the Donatists. But to those who, considering unity and peace, have wished to correct themselves, let access to receiving an inheritance be open without the prohibition of this law, if anything by gift or inheritance came to them earlier while they were still in heretical error; except, of course, those who, when sued, thought they should pass over to the catholic church, since it is credible of such that they preferred catholic unity not from fear of the heavenly judgment but from greed for earthly advantage. For all this the protection of the authorities of each of the provinces is needed. Indeed, we decree that the legation is free to act and request whatever they understand to benefit the church. This also pleased all of us: that letters be sent from our assembly to the most glorious emperors and the most eminent authorities, informing them that legates have been sent from among us with the consent of all of us to the most blessed court. But since it is very slow for all to subscribe these letters, so that the letters may not be burdened with the subscriptions of each, we ask, brother Aurelius, that your love deign to subscribe them in the name of all of us. And they subscribed: I, Aurelius, bishop of the church of Carthage, have consented to this decree and have subscribed. Likewise the other bishops also subscribed. Letters are also to be sent to the judges, so that, until the Lord allows the legates to return to us, they may grant protection to the catholic church through the town councils and the owners of estates. It must be added also concerning Equitius, that his wickedness, by which he most wickedly claims for himself the right of the priesthood, be driven out from the diocese of Hippo Diarrhytus according to the statutes of the emperors. Letters are also to be sent to the bishop of the Roman church commending the legates, or to others where the emperor may be. And they subscribed: likewise, I, Aurelius, bishop of the church of Carthage, have consented to this decree and, after it was read, have subscribed. Likewise the other bishops also subscribed. What was decreed at this synod a short appendix declares. In the second consulship of Stilicho and that of the most illustrious Anthemius, on the tenth day before the Kalends of September, at Carthage, in the basilica of the second region. I have not copied the proceedings of this council in full because things necessary for the time were decided rather than any general rules; but for the instruction of the studious I have arranged a brief summary of the same council. ### Scripture references - Acts 23:12: allusion, high confidence ### Translation notes - "Paul … warded off a conspiracy … by military aid": Acts 23:12–24. The law of Theodosius I imposing a fine of ten pounds of gold on heretical clergy is Codex Theodosianus 16.5.21 (392). The requests are the council's own and are translated as written. - The last sentences are the notice of the council of Carthage, 23 August 405, and the compiler's remark introducing his summary (item 94). ### Citation (SBL) Cod. can. eccl. Afr. 93 (Bruns 1:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-93). ## Canon 94 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-94 - Source: Bruns 1:183 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The compiler's brief summary of the council of 405: legations, letters to the magistrates on unity, thanks to the emperors for the edict against the Donatists, and Innocent's letter discouraging bishops' journeys overseas. ### Latin text Ut libera legatio ab omnibus provinciis ad concilium dirigatur. Ad Mizonium legati et literae propter liberam dirigendam legationem destinari praeceptae sunt: ut quia apud Carthaginem tantum unitas facta est, dentur etiam literae ad judices, ut et aliis provinciis et civitatibus operam impendi jubeant unitati: ut gratiarum actiones de Carthaginensi ecclesia pro universa Africa de exclusione Donatistarum cum episcoporum literis ad comitatum mittantur. Recitatae sunt literae papae Innocentii: ut episcopi ad transmarina pergere facile non debeant, quod hoc ipsum episcoporum sententiis confirmatur: ut propter gratiarum actionem et exclusionem Donatistarum duo clerici ecclesiae Carthaginensis ad comitatum mittantur. ### English translation (Claude) That a free legation be sent from all the provinces to the council. Legates and letters were ordered to be sent to Mizonius on account of sending a free legation; that, since unity has been achieved only at Carthage, letters also be given to the judges, so that they order effort to be spent on unity in the other provinces and cities too; that thanks be sent to the court from the church of Carthage on behalf of all Africa for the exclusion of the Donatists, with letters of the bishops. The letters of Pope Innocent were read: that bishops ought not lightly go overseas, which is confirmed by the very sentences of the bishops; that, for the giving of thanks and the exclusion of the Donatists, two clerics of the church of Carthage be sent to the court. ### Translation notes - The "brief summary" (brevis causarum) announced at the end of item 93, for the council of Carthage of 23 August 405. "The exclusion of the Donatists": the edict of unity of 405. Mizonius was a bishop of Byzacena. ### Citation (SBL) Cod. can. eccl. Afr. 94 (Bruns 1:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-94). ## Canon 95 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-95 - Source: Bruns 1:184 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The general African council is no longer to meet yearly but only when a common cause requires; there is no further appeal from judges chosen by both parties; five executors are requested for the church's needs. ### Latin text Placuit ut non sit ultra fatigandis fratribus anniversaria necessitas, sed quoties exegerit causa communis, id est totius Africae, undecumque ad hanc sedem de hac re datae literae fuerint, congregandam esse synodum in ea provincia, ubi opportunitas persuaserit; causae autem quae communes non sunt, in suis provinciis judicentur. [96] Si autem fuerit provocatum, eligat, qui provocaverit, judices, et cum eo et ille contra quem provocaverit, ut ab ipsis deinceps nulli liceat provocare. Cum universae legationes diversarum provinciarum allegarentur, gratissime acceptae sunt, id est Numidiarum, Byzacenorum, Maurorum Sitiphensium itemque Caesariensium et Tripolitanorum. Placuit praeterea ut executores in omnibus desideriis quae habet ecclesia quinque postulentur, qui in diversis provinciis impertiantur. ### English translation (Claude) It was decided that there should no longer be a yearly obligation wearying the brothers, but that, whenever a common cause, that is, of all Africa, requires it, and letters have been sent from anywhere to this see about the matter, a synod should be gathered in that province where convenience suggests; but causes that are not common are to be judged in their own provinces. [96] But if an appeal has been made, let the one who appealed choose judges, and with him the one against whom he appealed, so that from them no one may appeal any further. When all the legations of the various provinces were presented, they were very gladly received, namely those of the Numidians, the Byzacenes, the Mauri of Sitifis, and likewise of Caesariensis and of Tripolitania. It was decided moreover that five executors be requested for all the needs that the church has, to be assigned in the various provinces. ### Translation notes - Item 96 begins inside this staged ref; its numeral and heading ("That there be no appeal from chosen judges") are removed and the start is marked [96]. Two further sub-headings in the text ("On the legations of the various provinces", "On the executors of the church") are removed. - "Executors" (executores): officials to act for the church in legal matters. ### Citation (SBL) Cod. can. eccl. Afr. 95 (Bruns 1:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-95). ## Notice before canon 95 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-95-0 - Source: Bruns 1:183 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Opening of the council of Carthage of 407, which revises the rule of an annual plenary council. ### Latin text In hoc concilio quaedam de constitutis superioribus corriguntur. Gloriosissimis imperatoribus Honorio VII. et Theodosio II. augustis consulibus, Idibus Juliis, Carthagine in basilica regionis secundae, cum Aurelius episcopus una cum episcopis suis consedisset, adstantibus diaconis, ait: Quoniam constitutum fuerat in concilio Hipponensi, ut singulis annis contraheretur concilium Africae plenarium, non tantum hic apud Carthaginem, verum etiam per diversas provincias suo ordine, et hoc reservatum est, ut indiceremus aliquando in Numidia, aliquando in Byzacio; at hoc laboriosum omnibus fratribus visum est. ### English translation (Claude) At this council certain things of the earlier decrees are corrected. In the consulship of the most glorious emperors Honorius, for the seventh time, and Theodosius, for the second time, Augusti, on the Ides of July, at Carthage, in the basilica of the second region, when Bishop Aurelius had taken his seat together with his bishops, the deacons standing by, he said: "Since it had been decreed at the council of Hippo that a plenary council of Africa should be convened every year, not only here at Carthage but also in the various provinces in their turn, and this was reserved, that we should announce it sometimes in Numidia, sometimes in Byzacena; but this has seemed burdensome to all the brothers." ### Translation notes - Carthage, 407 (the seventh consulship of Honorius and second of Theodosius II). ### Citation (SBL) Cod. can. eccl. Afr. 95.0 (Bruns 1:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-95-0). ## Canon 97 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-97 - Source: Bruns 1:184 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The emperors are to be asked for church advocates with access to the courts; Primosus, summoned, failed to appear; districts without bishops receive them only by decree of the provincial council and consent of their bishop. ### Latin text Placuit etiam ut petant ex nomine provinciarum omnium legati perrecturi, Vincentius et Fortunatianus, a gloriosissimis imperatoribus, ut dent facultatem defensores constituendi Scholasticos, qui in actu sunt vel in munere defensionis causarum, ut more sacerdotum provinciae iidem ipsi qui defensionem ecclesiarum susceperint habeant facultatem pro negotiis ecclesiarum, quoties necessitas flagitaverit, vel ad obsistendum obrepentibus vel ad necessaria suggerenda ingredi judicum secretaria. Placuit ut legationem liberam habeant ad comitatum missi delecti legati. Protestatos esse praeterea Mauros Caesarienses constat, Primosum per principales civitatis Tiganensis conventum literis eorum fuisse, ut secundum principalia scita plenario concilio sui praesentiam faceret, et ut oportuit requisitus Primosus repertus non est, sicuti diaconi renunciaverunt. Sed quia poposcerunt iidem Mauri, de plenario concilio oportere literas destinari ad venerabilem fratrem senem Innocentium, has placuit mitti, ut agnoscat requisitum Primosum in concilio et minime fuisse repertum. [98] Placuit et illud, ut plebes, quae nunquam habuerunt proprios episcopos, nisi ex concilio plenario uniuscujusque provinciae et primatis atque consensu ejus, ad cujus dioecesim eaedem ecclesiae pertinebat, decretum fuerit, minime accipiant. ### English translation (Claude) It was decided also that the legates who are to go, Vincent and Fortunatianus, ask the most glorious emperors in the name of all the provinces to grant the power of appointing as defenders advocates who are in practice or in the office of pleading causes; so that, after the manner of the priests of the province, the same men who have undertaken the defence of the churches may have the power, for the business of the churches, whenever necessity demands, to enter the chambers of the judges either to resist those who encroach or to suggest what is necessary. It was decided that the chosen legates sent to the court have a free legation. It is established moreover that the Mauri of Caesariensis protested that Primosus had been summoned by their letters through the leading men of the city of Tigava, to present himself at the plenary council according to the decrees of the principals; and, having been sought as was proper, Primosus was not found, as the deacons reported. But since the same Mauri asked that letters ought to be sent from the plenary council to the venerable brother, the old man Innocent, it was decided that these be sent, so that he may know that Primosus was sought in the council and was not found. [98] This too was decided: that peoples that have never had their own bishops are by no means to receive them unless it has been decreed by the plenary council of each province, and of the primate, and with the consent of him to whose diocese the same churches belonged. ### Translation notes - "Advocates" renders Scholasticos (lawyers). "The old man Innocent": probably the senior bishop of Mauretania Caesariensis, not the pope (uncertain). Sub-headings in the text ("That the legation be free", "Protest of the Mauretanian bishops concerning Primosus") are removed. - Item 98 begins inside this staged ref; its numeral and heading ("On peoples that never had bishops") are removed and the start is marked [98]. ### Citation (SBL) Cod. can. eccl. Afr. 97 (Bruns 1:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-97). ## Canon 99 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-99 - Source: Bruns 1:185 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Converted Donatist congregations with bishops may keep them; after the edict of unity, Donatist churches and property pass to the catholic bishop of the place. ### Latin text Sane ut illae plebes, quae conversae sunt a Donatistis et habuerunt episcopos, sine dubio inconsulto concilio habere mereantur; quae autem plebes habuerunt episcopum, et eo defuncto voluerint non episcopum proprium habere, sed ad alicujus episcopi dioecesim pertinere, non eis esse denegandum. Nec non et illud suggestum est, quod plebes ante legem imperatorum de unitate latam quicumque converterunt episcopi ad catholicam, ipsi eas obtinere debeant: verum a lege unitatis et deinceps oporteat universas ecclesias vindicare sibi episcopos catholicos eorum locorum, ad quos loca sub haereticis pertinebant vel conversorum ad catholicam vel non conversorum haereticorum, et dioeceses, et si qua forte sunt instrumenta ecclesiae vel ad ejus jus pertinentia. Qui vero aliqua usurpaverunt post legem, usurpata conventi restituant. ### English translation (Claude) But that those peoples which have been converted from the Donatists and had bishops should without doubt be allowed to have them without consulting the council; but peoples that had a bishop and, when he died, wished not to have a bishop of their own but to belong to the diocese of some bishop, this is not to be denied them. This too was proposed: that whatever bishops converted peoples to the catholic church before the law of the emperors on unity was issued should keep them; but from the law of unity onward, all the churches, and the dioceses, and any documents of the church or things belonging to its right, ought to be claimed by the catholic bishops of those places to which the places belonged under the heretics, whether of those converted to the catholic church or of heretics not converted. Those who have usurped anything after the law are to be summoned and restore what they usurped. ### Translation notes - "The law of the emperors on unity": the edict of 405. ### Citation (SBL) Cod. can. eccl. Afr. 99 (Bruns 1:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-99). ## Canon 100 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-100 - Source: Bruns 1:185 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The case of Bishop Maurentius against the elders of Nova Germania is sent to judges, including Augustine, at Thubursicum. ### Latin text Ad suggestionem vel postulationem episcopi Maurentii, cum lecta fuisset scheda quam obtulit episcopus Placentinus, qui personam legati Numidarum gestabat, sententia ejusdem Placentini recitata est in conspectu episcoporum, et cum quaererentur hi quos adesse voluit a diaconis pro foribus, id est seniores a Nova Germania, ac minime invenirentur secundo vel tertio requisiti: propterea censuit sanctum concilium, ut literae ad eundem senem Xantippum praerogentur, quo noverit voluntati plebis memoratae nullo modo injuriam episcopi succumbendum. Maurentius episcopus dixit: Quoniam requisiti sunt seniores a Nova Germania secundo ac tertio et non sunt inventi, quibus praeceptum erat a primate, ut occurrerent ad venerabile concilium quod nunc agitur Idibus Juniis, sui absentiam procurarunt: idcirco decernat ex hac re aliquid sanctitas vestra, ne sub molestia calumniae ipsorum innocens videar laborare. Concilium sanctum statuit, debuisse quidem secundum censuram sacerdotalem ex hoc concilio adversus contumaces ferri sententiam, sed quia mansuetudo ecclesiastica servanda est in omnibus causis, promissae sunt literae ad senem Xantippum, ut noverit judices de concilio electos sine dilatione considerare debere in civitate Thubursicensi, ut negotio congruum adhibeatur examen. Maurentius episcopus dixit: Judices peto sanctum senem Xantippum, sanctum Augustinum, Florentium, Theasium, Sampsychium, Secundum et Possidium; hos decerni mihi jubeatis. Sanctum concilium concessit judices postulatos, reliquos autem judices ad complendum numerum necessarios eligentibus ipsis senioribus e Nova Germania, senex Xantippus curavit decernere. ### English translation (Claude) At the suggestion or request of Bishop Maurentius, when the paper which Bishop Placentinus, who acted as legate of the Numidians, presented had been read, the sentence of the same Placentinus was read in the presence of the bishops; and when those whom he wished to be present, namely the elders from Nova Germania, were sought by the deacons outside the doors and were not found when sought a second or third time, the holy council therefore resolved that letters be sent to the same old man Xantippus, so that he may know that the bishop is by no means to give way to the will of the said people, to his injury. Bishop Maurentius said: "Since the elders of Nova Germania were sought a second and third time and were not found, who had been ordered by the primate to come to the venerable council now being held on the Ides of June, they have contrived their absence; therefore let your holiness decree something on this matter, lest I, an innocent man, seem to labour under the trouble of their false charges." The holy council decreed that a sentence ought indeed to have been passed against the contumacious by this council, according to priestly censure; but because the gentleness of the church must be kept in all causes, letters were promised to the old man Xantippus, so that he may know that the judges chosen from the council ought without delay to sit in the city of Thubursicum, so that a proper examination may be applied to the matter. Bishop Maurentius said: "I ask for as judges the holy old man Xantippus, holy Augustine, Florentius, Theasius, Samsucius, Secundus, and Possidius; order these to be appointed for me." The holy council granted the judges requested; and the old man Xantippus took care to appoint the other judges needed to complete the number, the elders of Nova Germania themselves choosing them. ### Translation notes - The case is that of Maurentius, bishop of Thubursicum, accused by the elders of his people at Nova Germania. The text of the opening sentence is loosely constructed; translated by sense. "Sampsychium" is taken as Samsucius of Turris (uncertain). ### Citation (SBL) Cod. can. eccl. Afr. 100 (Bruns 1:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-100). ## Canon 101 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-101 - Source: Bruns 1:186 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Pope Innocent is to be asked to restore peace between the churches of Rome and Alexandria. ### Latin text Placuit etiam ut de dissensione Romanae atque Alexandrinae ecclesiae ad sanctum papam Innocentium scribatur, quo utraque ecclesia intra se pacem, quam praecepit dominus, teneat. ### English translation (Claude) It was decided also that a letter be written to the holy Pope Innocent concerning the dissension between the Roman and Alexandrian churches, so that each church may keep among themselves the peace which the Lord commanded. ### Scripture references - John 14:27: allusion, medium confidence ### Translation notes - The breach arose from the deposition of John Chrysostom (404). "The peace which the Lord commanded": John 14:27. ### Citation (SBL) Cod. can. eccl. Afr. 101 (Bruns 1:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-101). ## Canon 102 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-102 - Source: Bruns 1:186 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Neither a husband nor a wife who has been put away may marry another; they must remain unmarried or be reconciled, or be put under penance. ### Latin text Placuit ut secundum evangelicam et apostolicam disciplinam neque dimissus ab uxore neque dimissa e marito alteri coniungatur, sed ita maneant aut sibimet reconcilientur; quod si contempserint, ad poenitentiam redigantur, in qua causa legem imperialem petendum est promulgari. ### English translation (Claude) It was decided that, according to the discipline of the Gospel and the Apostle, neither a man dismissed by his wife nor a woman dismissed by her husband may be joined to another, but they are to remain so or be reconciled to each other; and if they despise this, they are to be brought to penance; in which matter an imperial law is to be requested to be promulgated. ### Scripture references - 1 Cor 7:11: allusion, high confidence - 1 Cor 7:10: allusion, high confidence - Mark 10:11: allusion, medium confidence - Mark 10:12: allusion, medium confidence - Luke 16:18: allusion, medium confidence - Matt 19:9: allusion, medium confidence - Matt 5:32: allusion, medium confidence ### Translation notes - Translated as written. The canon applies the same rule to both sexes and does not make an exception for the cause of the separation. "Remain so or be reconciled" follows 1 Cor 7:10–11; "the discipline of the Gospel" refers to the sayings of Jesus on divorce (Mark 10:11–12; Luke 16:18; Matt 5:32; 19:9). - "Penance" (poenitentia): the public discipline of the church. ### Citation (SBL) Cod. can. eccl. Afr. 102 (Bruns 1:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-102). ## Canon 103 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-103 - Source: Bruns 1:186 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Only liturgical prayers approved in council, or collected by the more prudent, are to be used. ### Latin text Placuit etiam hoc, ut preces quae probatae fuerint in concilio sive praefationes sive commendationes seu manus impositiones ab omnibus celebrentur, nec aliae omnino contra fidem praeferantur, sed quaecumque a prudentioribus fuerint collectae dicantur. ### English translation (Claude) This too was decided: that the prayers which have been approved in council, whether prefaces, or commendations, or impositions of hands, are to be used by all, and that no others at all contrary to the faith are to be brought forward; but whatever have been collected by the more prudent are to be said. ### Translation notes - "Prefaces, commendations, impositions of hands": parts of the eucharistic and other rites. ### Citation (SBL) Cod. can. eccl. Afr. 103 (Bruns 1:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-103). ## Canon 104 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-104 - Source: Bruns 1:186 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A cleric who asks the emperor to have his case tried in the secular courts loses his rank; to ask for an episcopal court is permitted. ### Latin text Placuit ut quicumque ab imperatore cognitionem judiciorum publicorum petierit, honore proprio privetur, si autem episcopale judicium ab imperatore postularit, nihil ei obsit. ### English translation (Claude) It was decided that whoever asks the emperor for a hearing by the public courts is to be deprived of his own rank; but if he asks the emperor for an episcopal court, it is to do him no harm. ### Citation (SBL) Cod. can. eccl. Afr. 104 (Bruns 1:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-104). ## Canon 105 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-105 - Source: Bruns 1:187 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Clerics excommunicated in Africa who take communion overseas lose their rank; clerics travelling to the court need letters of credence from Rome stating their purpose. ### Latin text ue autem non communicans in Africa, in transmarinis ad communicandum obrepserit, jacturam clericatus excipiat. [106] Placuit, ut quicumque ad comitatum ire voluerit in formata, quae ad urbis Romae ecclesiam mittitur, intimetur, ut inde etiam ad comitatum formatam accipiat, Quod si accipiens ad Romam tantummodo formatam et tacens necessitatem; qua ad comitatum illi pergendum est, voluerit statim ad comitatum pergere, a communione removeatur. Quod si ibi Romae ei repentina necessitas orta fuerit ad comitatum pergendi, alleget apud episcopum urbis Romae ipsam necessitatem, et de hoc rescripta ejusdem Romani episcopi perferat. Formatae autem, quae a primatibus vel a quibuscumque episcopis clericis propriis dantur, habeant diem paschae; quod si adhuc ejusdem anni paschae dies incertus est, ille praecedens adjungatur, quomodo solet post consulatum in publicis gestis adscribi. Placuit et illud, ut adversus Donatistas et paganos vel eorum superstitiones legati missi de hoc glorioso concilio quidquid utile perviderint de gloriosissimis principibus impetrent. Placuit etiam petitu omnium episcoporum, ut epistolis omnibus de concilio dandis sanctitas tua sola subscribat. Et subscripserunt: Aurelius episcopus Carthaginensis huic decreto consensi et praelecto subscripsi, Similiter et ceteri episcopi subscripserunt. ### English translation (Claude) But whoever, not being in communion in Africa, creeps in to communion overseas is to suffer the loss of his clerical rank. [106] It was decided that whoever wishes to go to the court should state it in the letter of credence sent to the church of the city of Rome, so that from there too he may receive a letter of credence for the court. But if, receiving a letter of credence only for Rome and keeping silent about the necessity for which he must go to the court, he wishes to go straight to the court, he is to be removed from communion. But if a sudden necessity of going to the court has arisen for him there at Rome, let him state that necessity before the bishop of the city of Rome and bring back a written reply of the same Roman bishop about it. Letters of credence given by primates or by any bishops to their own clerics are to bear the day of Pascha; and if the day of Pascha of that year is still uncertain, the preceding one is to be added, in the way it is usually written in public records, "after the consulship". This too was decided: that the legates sent from this glorious council obtain from the most glorious princes whatever they see to be useful against the Donatists and the pagans and their superstitions. It was decided also, at the request of all the bishops, that your holiness alone subscribe all the letters to be given from the council. And they subscribed: I, Aurelius, bishop of Carthage, have consented to this decree and, after it was read, have subscribed. Likewise the other bishops also subscribed. ### Translation notes - The first word of the item is damaged in the edition ("ue", probably for "Quisquis" or "Quisque"); translated by sense. Bruns's heading reads "On those who, not in communion in Africa, wish to creep in overseas". - Item 106 begins inside this staged ref; its numeral and heading ("That those going to the court make known their cause to the bishop of Carthage or of Rome") are removed and the start is marked [106]. ### Citation (SBL) Cod. can. eccl. Afr. 105 (Bruns 1:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-105). ## Canon 107 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-107 - Source: Bruns 1:188 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A provincial council of 407 rules that no bishop may try a case alone; the compiler did not copy its proceedings. ### Latin text Gloriosissimis imperatoribus Honorio VII et Theodosio III. augustis consulibus, XVII. Kalendas Julias, Carthagine in basilica regionis secundae. In hoc concilio placuit, ut non sibi unus episcopus vindicet cognitionem. Gesta hujus concilii ideo non descripsi, quoniam provinciale non universale celebratum est. ### English translation (Claude) In the consulship of the most glorious emperors Honorius, for the seventh time, and Theodosius, for the third time, Augusti, on the seventeenth day before the Kalends of July, at Carthage, in the basilica of the second region. At this council it was decided that no single bishop should claim a hearing for himself. I have not copied the proceedings of this council, because it was held as a provincial, not a general, council. ### Translation notes - The edition reads "Theodosius for the third time"; Honorius's seventh consulship (407) was shared with Theodosius II's second, so the date is uncertain. ### Citation (SBL) Cod. can. eccl. Afr. 107 (Bruns 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-107). ## Notice before canon 107 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-107-0 - Source: Bruns 1:187 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Notices of two councils of 408 (16 June and 13 October) sending embassies against pagans and heretics. ### Latin text Concilium contra paganos et haereticos. Basso et Philippo viris clarissimis consulibus, XVI. Kalendas Julias, Carthagine in secretario basilicae restitutae. In hoc concilio legationem iterum suscepit Fortunatianus episcopus contra paganos et haereticos. Item concilium contra paganos et haereticos. Basso et Philippo viris clarissimis consulibus, III Idus Octobris, Carthagine in secretario basilicae restitutae. In hoc concilio susceperunt legationem Restitutus et Florentius episcopi contra paganos et haereticos, eo tempore quo Severus et Macarius occisi sunt, et propter eorum causam Evodius Theasius et Victor episcopi caesi sunt. ### English translation (Claude) Council against the pagans and heretics. In the consulship of the most illustrious Bassus and Philippus, on the sixteenth day before the Kalends of July, at Carthage, in the sacristy of the Basilica Restituta. At this council Bishop Fortunatianus again undertook an embassy against the pagans and heretics. Likewise a council against the pagans and heretics. In the consulship of the most illustrious Bassus and Philippus, on the third day before the Ides of October, at Carthage, in the sacristy of the Basilica Restituta. At this council the bishops Restitutus and Florentius undertook an embassy against the pagans and heretics, at the time when Severus and Macarius were killed, and on their account the bishops Evodius, Theasius, and Victor were beaten. ### Translation notes - Carthage, 408 (Bassus and Philippus consuls). A run of garbled letters in the digitization is removed. The deaths of Severus and Macarius and the beating of the bishops refer to violence at the time, possibly the pagan riots at Calama (408); the identification is uncertain. ### Citation (SBL) Cod. can. eccl. Afr. 107.0 (Bruns 1:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-107-0). ## Notice before canon 108 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-108-0 - Source: Bruns 1:188 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Notice of the council of 410 sending an embassy against the Donatists. ### Latin text Concilium contra Donatistas. Post consulatum gloriosissimorum imperatorum Honorii VIII. et Theodosii IV. augustorum, XVIII. Kalendas Julias, Carthagine in basilica regionis secundae. In hoc concilio legationem susceperunt contra Donatistas Florentinus, Possidius, Praesidius et Benenatus episcopi, eo tempore quo lex data est, ut libera voluntate quis cultum christianitatis exciperet. ### English translation (Claude) Council against the Donatists. After the consulship of the most glorious emperors Honorius, for the eighth time, and Theodosius, for the fourth time, Augusti, on the eighteenth day before the Kalends of July, at Carthage, in the basilica of the second region. At this council the bishops Florentius, Possidius, Praesidius, and Benenatus undertook an embassy against the Donatists, at the time when a law was given that anyone might take up the worship of Christianity by free will. ### Translation notes - Carthage, 14 June 410. "A law … by free will": the edict of toleration of 409–410, soon revoked; the African bishops sought its withdrawal. ### Citation (SBL) Cod. can. eccl. Afr. 108.0 (Bruns 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-108-0). ## Canon 109 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-109 - Source: Bruns 1:188 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Anathema on whoever says that Adam would have died even without sin. ### Latin text Ut quicumque dixerit Adam primum hominem mortalem factum, ita ut sive peccaret sive non peccaret moreretur in corpore, hoc est de corpore exiret non peccati merito sed necessitate naturae, anathema sit. ### English translation (Claude) That whoever says that Adam, the first man, was made mortal, so that whether he sinned or did not sin he would die in body, that is, would leave the body not by the merit of sin but by the necessity of nature, let him be anathema. ### Scripture references - Rom 5:12: allusion, medium confidence - Gen 2:17: echo, medium confidence ### Translation notes - Against the Pelagian teaching that death is natural, not a penalty of sin (compare Rom 5:12). ### Citation (SBL) Cod. can. eccl. Afr. 109 (Bruns 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-109). ## Notice before canon 109 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-109-0 - Source: Bruns 1:188 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Notice of the general council of Carthage of 1 May 418 against the Pelagians. ### Latin text Gloriosissimis imperatoribus Honorio XII. et Theodosio VIII. consulibus, Kal. Majas, Carthagine in secretario basilicae Fausti, cum Aurelius episcopus in universali concilio consedisset adstantibus diaconis, placuit omnibus episcopis, quorum nomina et subscriptiones inditae sunt, in sancta synodo Carthaginensis ecclesiae constitutis: ### English translation (Claude) In the consulship of the most glorious emperors Honorius, for the twelfth time, and Theodosius, for the eighth time, on the Kalends of May, at Carthage, in the sacristy of the Basilica of Faustus, when Bishop Aurelius had taken his seat in the general council, the deacons standing by, it was decided by all the bishops whose names and subscriptions are entered, assembled in the holy synod of the church of Carthage: ### Translation notes - Carthage, 1 May 418. Bruns heads it (item 108, a rubric only) "Council against the heresy of Pelagius and Caelestius". ### Citation (SBL) Cod. can. eccl. Afr. 109.0 (Bruns 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-109-0). ## Canon 110 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-110 - Source: Bruns 1:188 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Anathema on whoever denies infant baptism or denies that infants are baptized for the remission of an original sin inherited from Adam. ### Latin text Item placuit, ut quicumque parvulos recentes ab uteris matrum baptizandos negat, aut dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod lavacro regenerationis expietur, unde fit consequens, ut in eis forma baptismatis in remissionem peccatorum non vera sed falsa intelligatur: anathema sit; quoniam non aliter intelligendum est quod ait apostolus: Per unum hominem peccatum intravit in mundum, et ita in omnes homines pertransiit, in quo omnes peccaverunt, nisi quemadmodum ecclesia catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei etiam parvuli, qui nihil peccatorum in seipsis adhuc committere potuerunt, ideo in peccatorum remissionem veraciter baptizantur, ut in eis regeneratione mundetur quod generatione traxerunt. ### English translation (Claude) Also it was decided that whoever denies that little children newly from their mothers' wombs are to be baptized, or says that they are indeed baptized for the remission of sins but draw nothing of original sin from Adam to be expiated by the washing of regeneration, from which it follows that in them the form of baptism "for the remission of sins" is understood not as true but as false: let him be anathema. For what the Apostle says, "Through one man sin entered into the world, and so passed through to all men, in whom all sinned," is not to be understood otherwise than as the catholic church spread everywhere has always understood it. For on account of this rule of faith, even little children, who have not yet been able to commit any sins in themselves, are truly baptized for the remission of sins, so that what they drew by generation may be cleansed in them by regeneration. ### Scripture references - Rom 5:12: quotation, high confidence - Titus 3:5: allusion, high confidence ### Translation notes - Against the Pelagians. The quotation is Rom 5:12 in the Latin form "in quo omnes peccaverunt" ("in whom all sinned"), on which the argument rests; translated as quoted. "The washing of regeneration": Titus 3:5. ### Citation (SBL) Cod. can. eccl. Afr. 110 (Bruns 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-110). ## Canon 111 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-111 - Source: Bruns 1:189 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Anathema on whoever says that grace only forgives past sins and does not also help us not to sin. ### Latin text Item placuit, ut quicumque dixerit gratiam dei, qua justificatur homo per Jesum Christum dominum nostrum, ad solam remissionem peccatorum valere quae jam commissa sunt, non etiam ad adjutorium ut non committantur, anathema sit. ### English translation (Claude) Also it was decided that whoever says that the grace of God, by which a man is justified through Jesus Christ our Lord, avails only for the remission of sins already committed, and not also for help that they may not be committed, let him be anathema. ### Translation notes - The words before "Also it was decided" in the staged text are the end of Bruns's heading ("That the grace of God gives not only remission of sins but also help not to sin") and are removed. ### Citation (SBL) Cod. can. eccl. Afr. 111 (Bruns 1:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-111). ## Canon 112 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-112 - Source: Bruns 1:189 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Anathema on whoever says that grace only teaches us what to do and does not also give the love and power to do it. ### Latin text Item quisquis dixerit eandem gratiam dei per Jesum Christum dominum nostrum propter hoc tantum nos adjuvare ad non peccandum, quia per ipsam nobis revelatur et aperitur intelligentia mandatorum, ut sciamus quid appetere, quid vitare debeamus, etiam facere diligamus, non autem per illam nobis praestari, ut quod faciendum cognoverimus agere valeamus; anathema sit. Cum enim dicat apostolus: Scientia inflat, caritas vero aedificat, valde impium est, ut credamus, ad eam quae inflat nos habere gratiam Christi, et ad eam quae aedificat non habere, cum sit utrumque donum dei, et scire quid facere debeamus et diligere ut faciamus; ut aedificante caritate scientia nos non possit inflare. Sicut autem de deo scriptum est: Qui docet hominem scientiam, ita etiam scriptum est: Caritas ex deo est. ### English translation (Claude) Also, whoever says that the same grace of God through Jesus Christ our Lord helps us not to sin only in that through it the understanding of the commandments is revealed and opened to us, so that we know what we ought to seek and what to avoid, … and that it is not granted to us through it that we may be able to do what we have learned should be done, let him be anathema. For since the Apostle says, "Knowledge puffs up, but love builds up," it is very impious to believe that we have the grace of Christ for that which puffs up and not for that which builds up, since both are the gift of God, both to know what we ought to do and to love so as to do it, so that, love building up, knowledge cannot puff us up. And as it is written of God, "Who teaches man knowledge," so it is also written, "Love is from God." ### Scripture references - 1 Cor 8:1: quotation, high confidence - Ps 94:10 (93:10 LXX): quotation, high confidence - 1 John 4:7: quotation, high confidence ### Translation notes - Quotations: 1 Cor 8:1; Ps 94:10 (LXX 93:10); 1 John 4:7. A phrase in the middle ("etiam facere diligamus") does not fit the sentence as printed and is marked "…". The words before "Also" in the staged text are the end of Bruns's heading and are removed. ### Citation (SBL) Cod. can. eccl. Afr. 112 (Bruns 1:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-112). ## Canon 113 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-113 - Source: Bruns 1:190 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Anathema on whoever says that grace only makes obedience easier, as if the commandments could be kept without it. ### Latin text Item placuit, ut quicumque dixerit ideo nobis gratiam justificationis dari, ut quod facere per liberum jubemur arbitrium, facilius possimus implere per gratiam; tamquam etsi gratia non daretur, non quidem facile, sed tamen possimus etiam sine illa implere divina mandata, anathema sit. De fructibus enim mandatorum dominus loquebatur, ubi non ait: Sine me difficilius potestis facere, sed ait: Sine me nihil potestis facere. ### English translation (Claude) Also it was decided that whoever says that the grace of justification is given to us so that what we are commanded to do by free will we may be able to fulfil more easily by grace, as though, even if grace were not given, we could fulfil the divine commandments without it, though not easily, let him be anathema. For the Lord was speaking of the fruits of the commandments when he did not say, "Without me you can do it with more difficulty," but said, "Without me you can do nothing." ### Scripture references - John 15:5: quotation, high confidence ### Translation notes - Quotation: John 15:5. ### Citation (SBL) Cod. can. eccl. Afr. 113 (Bruns 1:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-113). ## Canon 114 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-114 - Source: Bruns 1:190 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Anathema on whoever says that the saints confess sin in 1 John 1:8 only out of humility, not truly. ### Latin text Item placuit, quod ait sanctus Joannes apostolus: Si dixerimus, quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est; quisquis sic accipiendum putaverit, ut dicat, propter humilitatem oportere dici nos habere peccatum, non quia vere ita est, anathema sit. Sequitur enim apostolus et adjungit: Si autem confessi fuerimus peccata nostra, fidelis est et justus, qui remittat nobis peccata et mundet nos ab omni iniquitate, ubi satis apparet, hoc non tantum humiliter, sed etiam veraciter dici. Poterat enim apostolus dicere: Si dixerimus, non habemus peccatum, nos ipsos extollimus, et humilitas in nobis non est; sed cum ait: Nos ipsos decipimus et veritas in nobis non est, satis ostendit eum, qui dixerit se non habere peccatum, non verum loqui sed falsum. ### English translation (Claude) Also it was decided: what the holy apostle John says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us": whoever thinks this is to be taken so as to say that out of humility we ought to say that we have sin, not because it is truly so, let him be anathema. For the Apostle goes on and adds, "But if we confess our sins, he is faithful and just, who forgives us our sins and cleanses us from all iniquity"; where it is clear enough that this is said not only humbly but also truly. For the Apostle could have said, "If we say we have no sin, we exalt ourselves, and humility is not in us"; but when he says, "We deceive ourselves, and the truth is not in us," he shows clearly enough that whoever says he has no sin speaks not the truth but a falsehood. ### Scripture references - 1 John 1:8: quotation, high confidence - 1 John 1:9: quotation, high confidence ### Translation notes - Quotations: 1 John 1:8–9. The words before "Also" in the staged text are the end of Bruns's heading (quoting 1 John 1:8) and are removed. ### Citation (SBL) Cod. can. eccl. Afr. 114 (Bruns 1:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-114). ## Canon 115 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-115 - Source: Bruns 1:190 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Anathema on whoever says that the saints pray "Forgive us our debts" only for others and not for themselves. ### Latin text Item placuit, ut quicumque dixerit in oratione dominica ideo dicere sanctos: Dimitte nobis debita nostra, ut non pro se ipsis hoc dicant, quia non est eis jam necessaria haec petitio, sed pro aliis qui sunt in suo populo peccatores; et ideo non dicere unumquemque sanctorum: Dimitte mihi debita mea, sed: Dimitte nobis debita nostra; ut hoc pro aliis potius, quam pro se justus petere intelligatur; anathema sit. Sanctus enim et justus erat apostolus Jacobus, cum dicebat: In multis enim offendimus omnes. Nam quare additum est omnes, nisi ut ista sententia conveniret et psalmo, ubi legitur: Ne intres in judicium cum servo tuo, quoniam non justificabitur in conspectu tuo omnis vivens; et in oratione sapientissimi Salomonis: Non est homo, qui non peccabit; et in libro sancti Jobi: In manu omnis hominis signat, ut sciat omnis homo infirmitatem suam; unde etiam Daniel sanctus et justus cum in oratione pluraliter diceret: Peccavimus, iniquitatem fecimus, et cetera quae ibi veraciter et humiliter confitetur: ne putaretur, quemadmodum quidam sentiunt, hoc non de suis, sed de populi sui potius dixisse peccatis, postea dixit: Cum orarem et confiterer peccata mea et peccata populi mei domino deo meo; noluit dicere peccata nostra, sed peccata populi sui dixit et sua, quoniam futuros istos, qui tam male intellegerent, tamquam propheta praevidit. ### English translation (Claude) Also it was decided that whoever says that in the Lord's Prayer the saints say, "Forgive us our debts," not for themselves, because this petition is no longer necessary for them, but for others who are sinners among their people, and that therefore each of the saints does not say, "Forgive me my debts," but "Forgive us our debts," so that the righteous man is understood to ask this for others rather than for himself: let him be anathema. For the apostle James was holy and righteous when he said, "For in many things we all offend." For why was "all" added, unless so that this saying might agree also with the psalm, where we read, "Do not enter into judgment with your servant, for no one living shall be justified in your sight"; and in the prayer of the most wise Solomon, "There is no man who will not sin"; and in the book of holy Job, "He seals the hand of every man, that every man may know his weakness"? Hence also Daniel, holy and righteous, when in prayer he said in the plural, "We have sinned, we have done iniquity," and the rest that he there truly and humbly confesses, lest it be thought, as some think, that he said this not of his own sins but rather of the sins of his people, afterwards said, "When I was praying and confessing my sins and the sins of my people to the Lord my God"; he would not say "our sins", but said the sins of his people and his own, since as a prophet he foresaw those who would come and understand so badly. ### Scripture references - Matt 6:12: quotation, high confidence - Jas 3:2: quotation, high confidence - Ps 143:2 (142:2 LXX): quotation, high confidence - 1 Kgs 8:46: quotation, high confidence - Job 37:7: quotation, high confidence - Dan 9:5: quotation, high confidence - Dan 9:20: quotation, high confidence ### Translation notes - Quotations: Matt 6:12; Jas 3:2; Ps 143:2 (LXX 142:2); 1 Kgs 8:46 (3 Kgdms 8:46 LXX); Job 37:7 (in the Latin form "he seals the hand of every man"); Dan 9:5, 20. ### Citation (SBL) Cod. can. eccl. Afr. 115 (Bruns 1:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-115). ## Canon 116 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-116 - Source: Bruns 1:191 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Anathema on whoever says that the saints pray "Forgive us our debts" out of humility and not truly. ### Latin text Item placuit, ut quicumque ipsa verba dominicae orationis, ubi dicimus: Dimitte nobis debita nostra, ita volunt a sanctis dici, ut humiliter non veraciter haec dicatur, anathema sit. Quis enim ferat orantem et non hominibus sed ipso domino mentientem, qui labiis sibi dicit dimitti velle, et corde dicit, quae sibi dimittantur, debita non habere. ### English translation (Claude) Also it was decided that whoever wishes that the very words of the Lord's Prayer, where we say, "Forgive us our debts," are said by the saints in such a way that this is said humbly and not truly, let him be anathema. For who would bear one who prays and lies, not to men but to the Lord himself, who says with his lips that he wishes to be forgiven, and says in his heart that he has no debts to be forgiven? ### Scripture references - Matt 6:12: quotation, high confidence - Isa 29:13: echo, low confidence ### Translation notes - The words before "Also" in the staged text are the end of Bruns's heading and are removed. ### Citation (SBL) Cod. can. eccl. Afr. 116 (Bruns 1:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-116). ## Canon 117 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-117 - Source: Bruns 1:191 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Where both catholic and Donatist congregations existed under different sees, a reunited place keeps its existing allegiance, whenever the union was made. ### Latin text Item placuit, quoniam quidem ante aliquot annos in ecclesia plenario concilio constitutum est, ut quaecumque ecclesiae in dioecesi constitutae ante leges de Donatistis latas catholicae factae sunt, ad eas cathedras pertineant per quarum episcopos factum est, ut catholicae unitati communicarent; post leges autem quaecumque communicaverint, illuc pertineant, quo pertinebant, cum essent in parte Donati. Sed quia multae controversiae postea inter episcopos de dioecesibus ortae sunt et oriuntur, quibus tunc minus videtur esse prospectum: nunc isto concilio sancto placuit, ut ubicumque catholica fuit et pars Donati, et ad diversas cathedras pertinebant, quocumque tempore illic unitas facta est vel facta fuerit, sive ante leges sive post leges, ad faerat pertinebat. ### English translation (Claude) Also it was decided: since some years ago it was decreed in the church at a plenary council that whatever churches established in a diocese became catholic before the laws issued about the Donatists should belong to those sees through whose bishops it came about that they entered into communion with catholic unity; but whatever entered into communion after the laws should belong where they belonged when they were in the party of Donatus. But since many controversies have arisen since then, and are arising, among the bishops about dioceses, for which it seems too little provision was made then, it has now been decided by this holy council that wherever there was both a catholic and a Donatist party, and they belonged to different sees, at whatever time unity was made there or shall be made, whether before the laws or after the laws, [the churches] should belong to [the see] to which [the catholic church there] belonged. ### Translation notes - The end of the sentence is corrupt in the edition ("ad faerat pertinebat"); translated by sense with the bracketed words supplied, as the Greek version of the Code also understands it. The earlier plenary council is the one summarized in item 99. ### Citation (SBL) Cod. can. eccl. Afr. 117 (Bruns 1:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-117). ## Canon 118 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-118 - Source: Bruns 1:191 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Where a converted Donatist bishop and a catholic bishop have congregations in the same places, they divide them equally: the senior divides and the junior chooses; a single place goes to the nearer see or by the people's choice. ### Latin text Ita sane, ut si episcopus ex Donatistis ad catholicam unitatem conversus est, aequaliter inter se dividant ea, quae sic fuerint inventae, ubi ambae partes fuerunt; id est, ut alia eam, cathedram pertineant, ad quam catholica quae jam ibt loca ad illàm, alia ad illum pertimeant; ita ut ille dividat, qui amplius temporis in episcopatu habet, et minor eligat. Quod si forte unus fuerit locus, ad eum pertineat, cui vicinior invenitur. Quod si ambabus cathedris aequaliter vicinus est, ad eum pertineat, quem plebs elegerit. Quod si forte antiqui catholici suum episcopum voluerint, et illi suum qui ex Donati parte conversi sunt; plurimorum voluntas paucioribus praeferatur, sin autem partes aequales sunt, majoris temporis episcopo deputetur. Si autem ita plurima loca inveniuntur, in quibus ambae partes fuerunt, ut non possint loca dividi, velut si impari numero fuerint, distributis eis locis qui parem habent numerum, quicumque locus remanserit, hoc in eo servetur quod superius dictum est, cum de uno tractaretur loco, ### English translation (Claude) This indeed, so that if a bishop has been converted from the Donatists to catholic unity, they should divide equally between them the places so found, where both parties were: that is, that some places belong to the one see and others to the other …; so that the one who has more time in the episcopate divides, and the junior chooses. But if perhaps there is a single place, let it belong to the one to whom it is found nearer. But if it is equally near to both sees, let it belong to the one whom the people choose. But if perhaps the old catholics want their bishop, and those who were converted from the party of Donatus want theirs, let the will of the greater number be preferred to the fewer; but if the parties are equal, let it be assigned to the bishop of longer standing. But if so many places are found where both parties were that they cannot be divided, as if they are of uneven number, when the places that make an even number have been distributed, whatever place remains, let what was said above be observed in it, when a single place was treated. ### Translation notes - The clause describing the division is corrupt in the edition ("ut alia eam, cathedram pertineant, ad quam catholica quae jam ibt loca ad illàm, alia ad illum pertimeant"); translated by sense and marked "…". The words before "This indeed" in the staged text are the end of Bruns's heading and are removed. ### Citation (SBL) Cod. can. eccl. Afr. 118 (Bruns 1:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-118). ## Canon 119 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-119 - Source: Bruns 1:192 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A place converted and held for three years without challenge stays with the bishop who holds it, with three years from appointment or conversion allowed for claims. ### Latin text Item placuit, ut etiamsi quisquam post leges aliquem locum ad catholicam unitatem converterit eumque per triennium nemine repetente retinuerit, ulterius ab eo non repetatur. Si tamen per ipsum triennium fuit episcopus, qui posset repetere, et tacuit, praejudicium patietur. Si autem non fuit, non praejudicetur matrici, sed liceat, cum locus acceperit episcopum quem non habebat, ex ipso die intra triennium repetere, Itemque si fuerit episcopus ad catholicam ex Donati parte conversus, non ei praejudicet praefinitum tempus, sed ex quo die conversus est habeat per triennium potestatem repetendi loca, quae ad ipsam pertinebant cathedram. ### English translation (Claude) Also it was decided that even if anyone after the laws has converted some place to catholic unity and has held it for three years without anyone reclaiming it, it is not to be reclaimed from him afterwards. If, however, during that same three years there was a bishop who could have reclaimed it and kept silent, he shall suffer the loss. But if there was none, let the mother church suffer no loss, but let it be lawful, when the place has received a bishop it did not have, to reclaim it within three years from that very day. And likewise, if a bishop has been converted to the catholic church from the party of Donatus, let the fixed time not prejudice him, but from the day he was converted let him have for three years the power to reclaim the places that belonged to that same see. ### Translation notes - The words before "Also" in the staged text ("[whoever] has possessed it for three years, let no one reclaim it") are the end of Bruns's heading and are removed. ### Citation (SBL) Cod. can. eccl. Afr. 119 (Bruns 1:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-119). ## Canon 120 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-120 - Source: Bruns 1:192 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A bishop who seizes congregations he claims instead of taking the case to episcopal judges loses his case. ### Latin text Item placuit, ut quicumque episcopi plebes, quas ad suam cathedram existiment pertinere, non ita repetunt, ut causas suas episcopis judicantibus agant, sed alio retinente irruerint, sive volentibus sive nolentibus plebibus, causae suae detrimentum patiantur. Et quicumque jam hoc fecerunt, si nondum est inter episcopos finita contentio, sed adhuc inde contendunt, ille inde discedat, quem constiterit praetermissis judiciis ecclesiasticis irruisse; nec sibi quisquam blandiatur, si a primate ut retineat literas impetrarit, sed sive habeat literas sive non habeat, conveniat eum qui tenet et ejus literas accipiat, ut eum appareat pacifice tenuisse ecclesiam ad se pertinentem. Si autem ille aliquam quaestionem retulerit, per episcopos judices causa finiatur, sive quos eis primates dederint, sive quos ipsi vicinos ex consensu delegerint. ### English translation (Claude) Also it was decided that whatever bishops do not reclaim the peoples they think belong to their see by pleading their cases before bishops as judges, but break in while another holds them, whether the peoples are willing or unwilling, shall suffer the loss of their case. And whoever have already done this, if the dispute between the bishops is not yet ended but they are still contending over it, let the one withdraw who is shown to have broken in, passing over the church's courts. Nor let anyone flatter himself if he has obtained letters from the primate to retain it; but whether he has letters or not, let him summon the one who holds it and receive his letters, so that it may appear that he held peacefully the church belonging to him. But if the other raises any question, let the case be ended by bishops as judges, either those whom the primates give them, or neighbours whom they themselves choose by agreement. ### Citation (SBL) Cod. can. eccl. Afr. 120 (Bruns 1:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-120). ## Canon 121 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-121 - Source: Bruns 1:192 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A bishop who neglects to win his Donatist places within six months of a warning loses them; no appeal lies from judges chosen by consent; a bishop negligent against heretics is excluded from communion. ### Latin text Item placuit, ut quicumque negligunt loca ad suam cathedram pertinentia in catholicam unitatem lucrari, conveniantur a diligentibus vicinis episcopis, ut id agere non morentur; quod si intra sex menses a die conventionis non effecerint, qui potuerit ea lucrari, ad ipsum pertineant: ita sane, ut si ille ad quem pertinuisse videbantur probare potuerit magis illius electam negligentiam ab haereticis, ut impune ibi sint, et suam diligentiam fuisse praeventam, ut eo modo ejus cura sollicitior vitaretur; cum hoc judices episcopi cognoverint, suae cathedrae loca restituant. Sane si episcopi, inter quos causa versatur, diversarum provinciarum sunt, ille primas det judices, in cujus provincia est locus, de quo contenditur; si autem ex communi placito vicinos judices elegerint, aut unus eligatur aut tres: ut si tres elegerint, omnium sententiam sequantur, aut duorum. [122] A judicibus autem, quos communis consensus elegerit, non liceat provocare; et quisquis provocatus repertus fuerit per contumaciam nolle obtemperare judicibus, cum hoc primae sedis episcopo fuerit probatum, det literas, ut nullus ei communicet episcoporum donec obtemperet. [123] Si in matricibus cathedris episcopus negligens fuerit adversus haereticos, conveniatur a vicinis episcopis diligentibus, et ei sua negligentia demonstretur ut se excusare non possit. Quod si ex die quo convenitur intra sex menses, si in ejus provincia executio fuerit, et non eos ad unitatem catholicam convertendos curaverit, non ei communicetur donec adimpleat. Si autem executor ad loca non venerit, non adscribatur episcopo. ### English translation (Claude) Also it was decided that whoever neglect to win for catholic unity the places belonging to their see are to be summoned by diligent neighbouring bishops, so that they do not delay to do it; and if within six months from the day of the summons they have not done it, the places are to belong to whoever is able to win them; provided indeed that if the one to whom they seemed to belong can prove that rather the other's chosen neglect toward the heretics was arranged so that they might remain there unpunished, and that his own diligence had been forestalled, so that in this way his more careful attention might be avoided: when the bishop judges have examined this, let them restore the places to his see. If indeed the bishops between whom the case lies are of different provinces, let the primate in whose province the disputed place lies give judges; but if by common agreement they choose neighbouring judges, let either one or three be chosen; so that if they choose three, they follow the sentence of all, or of two. [122] From the judges whom common consent has chosen it is not permitted to appeal; and whoever is found, when appealed against, through contumacy unwilling to obey the judges, when this has been proved to the bishop of the first see, let him give letters that none of the bishops communicate with him until he obeys. [123] If in the mother sees a bishop has been negligent against the heretics, let him be summoned by diligent neighbouring bishops, and his negligence shown to him so that he cannot excuse himself. But if within six months from the day he is summoned, if there has been execution in his province, he has not taken care to convert them to catholic unity, let no one communicate with him until he fulfils it. But if the executor has not come to the places, let it not be imputed to the bishop. ### Translation notes - The sentence about the proof of collusion is obscure in the Latin; translated by sense. - Items 122 and 123 begin inside this staged ref; their numerals and headings ("That the sentence of chosen judges is not to be despised"; "That a bishop who neglects his diocese be deprived of communion") are removed and the starts are marked [122] and [123]. "Execution": the enforcement of the imperial laws by an official (executor). ### Citation (SBL) Cod. can. eccl. Afr. 121 (Bruns 1:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-121). ## Canon 124 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-124 - Source: Bruns 1:193 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A bishop who falsely claims that Donatists had entered into communion with him loses his see. ### Latin text Si autem probatum fuerit, eum de communione illorum fuisse mentitum, dicendo eos communicasse, quos eo sciente non communicasse constiterit, etiam episcopatum amittat. ### English translation (Claude) But if it is proved that he lied about their communion, saying that they had communicated when it is established that, to his knowledge, they had not communicated, let him lose his episcopate too. ### Translation notes - Bruns's heading reads "On bishops who [falsely say] that Donatists have communicated"; the opening of the item seems to be lost, and the text as printed begins with this sentence. ### Citation (SBL) Cod. can. eccl. Afr. 124 (Bruns 1:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-124). ## Canon 125 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-125 - Source: Bruns 1:193 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Clerics may appeal from their bishops to neighbouring bishops, then to African councils or primates, but anyone appealing overseas is excommunicated in Africa. ### Latin text Item placuit, ut presbyteri, diaconi vel ceteri inferiores clerici in causis quas habuerint, si de judiciis episcoporum suorum questi fuerint, vicini episcopi eos audiant et inter eos quidquid est finiant, adhibiti ab eis ex consensu episcoporum suorum. Quod si et ab eis provocandum putaverint, non provocent nisi ad Africana concilia vel ad primates provinciarum suarum; ad transmarina autem qui putaverit appellandum, a nullo intra Africam in communionem suscipiatur. ### English translation (Claude) Also it was decided that presbyters, deacons, or other lower clerics, in the cases they have, if they complain of the judgments of their own bishops, are to be heard by the neighbouring bishops, called in by them with the consent of their own bishops, and these are to settle whatever is between them. But if they think they should appeal from them too, let them not appeal except to African councils or to the primates of their provinces; but whoever thinks he should appeal overseas is not to be received into communion by anyone within Africa. ### Translation notes - Directed against appeals to Rome (compare the case of Apiarius, item 138). ### Citation (SBL) Cod. can. eccl. Afr. 125 (Bruns 1:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-125). ## Canon 126 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-126 - Source: Bruns 1:194 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: In danger of abduction or of death, a bishop may veil a virgin under twenty-five despite the age rule. ### Latin text Item placuit, ut quicumque episcoporum necessitate periclitantis pudicitiae virginalis, cum vel petitor potens vel raptor aliquis formidatur, vel si etiam aliquo mortis periculoso scrupulo compuncta fuerit, ne non velata moriatur, aut exigentibus parentibus aut his ad quorum curam pertinet velaverit virginem seu velavit intra viginti quinque annos aetatis, non ei obsit concilium, quod de isto annorum numero constitutum est. ### English translation (Claude) Also it was decided that if any bishop, by necessity, when a virgin's chastity is in danger, when either a powerful suitor or some abductor is feared, or if she has been pricked by some dangerous anxiety of death, lest she die unveiled, at the demand of her parents or of those whose care she is in, veils or has veiled a virgin under twenty-five years of age, the council which was decreed about that number of years shall not count against him. ### Translation notes - The age rule is Breviary of Hippo canon 1 (Carthage 397). "Veil": consecrate as a virgin. ### Citation (SBL) Cod. can. eccl. Afr. 126 (Bruns 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-126). ## Canon 127 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-127 - Source: Bruns 1:194 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A committee of three judges from each province, with Aurelius, is chosen to finish the council's business. ### Latin text Item placuit, ne diutius universi episcopi qui ad concilium congregati sunt tenerentur, ab universo concilio judices ternos de singulis provinciis eligi. Et electi sunt de provincia Carthaginensi Vincentius, Fortunatianus et Clarus; de provincia Numidia Alypius, Augustinus et Restitutus; de provincia Byzacena cum sancto sene Donatiano primate Cresconius, Jocundus et Aemilianus; de Mauritania Sitiphensi Severianus, Asiaticus et Donatus; de provincia Tripolitana Plautius, qui ex more legatus unus est missus; qui omnes cum sancto sene Aurelio universa cognoscant, e quo petiit universum concilium, ut cunctis sive gestis quae confecta jam sunt, seu epistolis ipse subscribat. Et subscripserunt: Aurelius episcopus ecclesiae Carthaginensis huic decreto consensi et praelecto subscripsi. Similiter et ceteri subscripserunt. Item huic concilio interfuit ecclesiae Romanae legatio. ### English translation (Claude) Also it was decided, so that all the bishops gathered for the council might not be detained longer, that judges be chosen by the whole council, three from each province. And there were chosen from the province of Carthage Vincent, Fortunatianus, and Clarus; from the province of Numidia Alypius, Augustine, and Restitutus; from the province of Byzacena, with the holy old man Donatian the primate, Cresconius, Jocundus, and Aemilianus; from Mauretania Sitifensis Severianus, Asiaticus, and Donatus; from the province of Tripolitania Plautius, who by custom was sent as the one legate; that all these, with the holy old man Aurelius, may examine everything; from whom the whole council asked that he himself subscribe all the proceedings already drawn up, or letters. And they subscribed: I, Aurelius, bishop of the church of Carthage, have consented to this decree and, after it was read, have subscribed. Likewise the others also subscribed. Also, a legation of the Roman church was present at this council. ### Citation (SBL) Cod. can. eccl. Afr. 127 (Bruns 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-127). ## Canon 128 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-128 - Source: Bruns 1:195 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: No one under excommunication may bring an accusation. ### Latin text Placuit omnibus: quoniam superioribus conciliorum decretis de personis, quae admittendae sunt ad accusationem clericorum, jam constitutum est, et quae personae non admitterentur non expressum est, idcirco definimus eum rite ad accusationem non admitti, qui posteaquam excommunicatus fuerit, in ipsa adhuc excommunicatione constitutus, sive sit clericus sive laicus, accusare voluerit. ### English translation (Claude) It was decided by all: since by the earlier decrees of councils it has already been decreed concerning the persons who are to be admitted to accuse clerics, but it was not expressed which persons are not to be admitted, we therefore define that one is rightly not admitted to accusation who, after being excommunicated and while still under that excommunication, whether he is a cleric or a layman, wishes to accuse. ### Citation (SBL) Cod. can. eccl. Afr. 128 (Bruns 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-128). ## Notice before canon 128 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-128-0 - Source: Bruns 1:194 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Notice of the session of 30 May 419 held by the judges chosen from each province, with the Roman legate Faustinus. ### Latin text Post consulatum gloriosissimorum imperatorum Honorii XII. et Theodosii VIII. augustorum, III. Kalendas Junias, Carthagine in secretario basilicae restitutae, cum Aurelius episcopus una cum Faustino ecclesiae Potentinae provinciae Italiae Piceni, legato Romanae ecclesiae, Vincentio Culusitana, Fortunatiano Neapolitano, Mariano Uzipparensi, Adeodato Simidico, Pentadio Carpitano, Rufiniano Muzucensi, Praetextato Sicilibensi, Quodvultdeo Vetensi, Candido Abbiritano, Galloniano Uticensi legatis provinciae proconsularis; Alypio Tagastensi, Augustino Hipponensium Regiorum et Possidio Calamensi legatis provinciae Numidiae; Maximiano Aquensi, Jocundo Suffetulensi et Hilariano Horreocellorum legatis provinciae Byzacenae; Novato Sitiphensi et Leone Moctensi legatis provinciae Mauritaniae Sitiphensis; Ninello Rusurrensi, Laurentio Icositano et Numeriano Rusguniensi legatis provinciae Mauritaniae Caesariensis, ab universali concilio judicibus delectis, adstantibus diaconis consedisset, et quibusdam peractis multi episcopi ceterorum peragendorum moras se conquererentur sustinere non posse, et ad proprias ecclesias festinarent; placuit universo concilio, ut ab omnibus eligerentur de singulis quibusque provinciis, qui propter alia peragenda residerent. Et factum est ut hi adessent, quorum subscriptiones eos adfuisse testantur. ### English translation (Claude) After the consulship of the most glorious emperors Honorius, for the twelfth time, and Theodosius, for the eighth time, Augusti, on the third day before the Kalends of June, at Carthage, in the sacristy of the Basilica Restituta, when Bishop Aurelius had taken his seat together with Faustinus of the church of Potentia in the province of Picenum in Italy, legate of the Roman church; Vincent of Culusi, Fortunatianus of Neapolis, Marianus of Uzippari, Adeodatus of Simidica, Pentadius of Carpi, Rufinianus of Muzuca, Praetextatus of Sicilibba, Quodvultdeus of Veta, Candidus of Abbir, and Gallonianus of Utica, legates of the proconsular province; Alypius of Thagaste, Augustine of Hippo Regius, and Possidius of Calama, legates of the province of Numidia; Maximianus of Aquae, Jocundus of Sufetula, and Hilarianus of Horrea Coelia, legates of the province of Byzacena; Novatus of Sitifis and Leo of Mocta, legates of the province of Mauretania Sitifensis; Ninellus of Rusucurru, Laurentius of Icosium, and Numerianus of Rusguniae, legates of the province of Mauretania Caesariensis, judges chosen by the general council, the deacons standing by; and when some business had been done, and many bishops complained that they could not bear the delays of what remained to be done and were hastening to their own churches, it was decided by the whole council that some be chosen by all from each province to remain for the rest of the business. And it came about that those were present whose subscriptions testify that they were present. ### Translation notes - Carthage, 30 May 419 (after the twelfth consulship of Honorius and the eighth of Theodosius). The forms of the place names follow the usual identifications; several are uncertain. ### Citation (SBL) Cod. can. eccl. Afr. 128.0 (Bruns 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-128-0). ## Canon 129 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-129 - Source: Bruns 1:195 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Slaves, freedmen of the accused, the infamous, heretics, pagans, and Jews may not accuse clerics except in their own causes. ### Latin text Item placuit, ut omnes servi vel proprii liberti ad accusationem non admittantur, vel omnes, quos ad accusanda publica crimina leges publicae non admittunt, omnes etiam infamiae maculis aspersi, id est histriones ac turpitudinibus subjectae personae, haeretici etiam sive pagani sive Judaei; sed tamen omnibus, quibus accusatio denegatur, in causis propriis accusandi licentia non neganda. ### English translation (Claude) Also it was decided that all slaves or one's own freedmen are not to be admitted to accusation, nor all whom the public laws do not admit to accuse public crimes, and also all who are stained with the marks of infamy, that is, actors and persons subject to disgraceful practices, and also heretics, or pagans, or Jews; but nevertheless, to all to whom accusation is denied, the freedom to accuse in their own cases is not to be denied. ### Translation notes - Translated as written. ### Citation (SBL) Cod. can. eccl. Afr. 129 (Bruns 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-129). ## Canon 130 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-130 - Source: Bruns 1:195 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: An accuser who fails to prove his first charge against a cleric may not proceed to others. ### Latin text Item placuit ut quotiescumque clericis ab accusatoribus multa crimina objiciuntur, et unum ex ipsis, de quo prius egerint, probare non valuerint, ad cetera jam non admittantur. ### English translation (Claude) Also it was decided that whenever many crimes are charged against clerics by accusers, and they cannot prove the one of them which they brought first, they are not to be admitted to the rest. ### Citation (SBL) Cod. can. eccl. Afr. 130 (Bruns 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-130). ## Canon 131 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-131 - Source: Bruns 1:195 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Those barred from accusing, members of the accuser's household, and children under fourteen may not be witnesses. ### Latin text Testes autem ad testimonium non admittendos, qui nec ad accusationem admitti praecepti sunt, vel etiam quos ipse accusator de sua domo produxerit. Ad testimonium autem intra annos quatuordecim aetatis suae non admittantur. ### English translation (Claude) Witnesses, moreover, are not to be admitted to testify who have been ordered not to be admitted to accusation, or those whom the accuser himself has produced from his own household. Nor are those under fourteen years of age to be admitted to testify. ### Citation (SBL) Cod. can. eccl. Afr. 131 (Bruns 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-131). ## Canon 132 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-132 - Source: Bruns 1:195 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A bishop's unsupported report of a private confession is not enough to condemn one who denies it. ### Latin text Item placuit, ut si quando episcopus dicit aliquem sibi soli proprium crimen fuisse confessum atque ille neget et poenitere noluerit; non putet ad injuriam suam episcopus pertinere, quod illi soli non creditur, etsi scrupulo propriae conscientiae se dicit neganti nolle communicare. ### English translation (Claude) Also it was decided that if ever a bishop says that someone has confessed a crime of his to him alone, and that person denies it and will not do penance, the bishop is not to think it an injury to himself that he alone is not believed, even if he says that, from the scruple of his own conscience, he will not communicate with the one who denies it. ### Translation notes - The words before "Also" in the staged text are the end of Bruns's heading ("[If a bishop] says a crime was confessed to him alone") and are removed. ### Citation (SBL) Cod. can. eccl. Afr. 132 (Bruns 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-132). ## Canon 133 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/133/#p-133 - Source: Bruns 1:196 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A bishop who excommunicates on evidence he cannot prove is himself excluded from communion while he persists; Aurelius closes the session. ### Latin text Quamdiu excommunicato non communicaverit suus episcopus, eidem episcopo ab aliis non communicetur episcopis, ut magis caveat episcopus, ne dicat in quemquam quod aliis documentis convincere non potest. Aurelius episcopus dixit: Juxta statuta totius concilii congregati et meae mediocritatis sententiam, placet facere rerum omnium conclusionem, universi tituli designati et digesti hujus diei tractatum ecclesiae gesta suscipiant; quae vero adhuc expressa non sunt, die sequenti per fratres nostros Faustinum episcopum, Philippum et Asellum presbyteros venerabili fratri et episcopo nostro Bonifacio rescribemus. Et subscripserunt. ### English translation (Claude) As long as his own bishop does not communicate with the one he has excommunicated, the other bishops are not to communicate with that same bishop, so that a bishop may be more careful not to say against anyone what he cannot prove by other evidence. Bishop Aurelius said: "According to the decrees of the whole council assembled and the sentence of my lowliness, it pleases us to make a conclusion of all matters: let the proceedings of the church receive all the headings set down and arranged in this day's treatment; but what has not yet been expressed we will write back on the following day through our brothers Bishop Faustinus and the presbyters Philip and Asellus to our venerable brother and fellow bishop Boniface." And they subscribed. ### Translation notes - Boniface I, bishop of Rome (418–422). ### Citation (SBL) Cod. can. eccl. Afr. 133 (Bruns 1:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/133/#p-133). ## Canon 138 (Bruns) - URL: https://sophiascriptura.com/fathers/council-carthage-419-codex/133/#p-138 - Source: Bruns 1:200 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The African council's letter to Pope Celestine on the case of Apiarius: it reports his confession, asks Rome not to receive those excommunicated in Africa or to entertain appeals overseas, and denies that the Nicene canons allow Roman legates in such cases. ### Latin text Domino dilectissimo et honorabili fratri Coelestino Aurelius, Palatinus, Antonius, Totus, Servusdei, Terentius, Fortunatus, Martinus, Januarius, Optatus, Celtius, Donatus, Theasius, Vincentius, Fortunatianus, et ceteri, qui in universali Africano concilio Carthaginis adfuimus. Optaremus ut quemadmodum sanctitas tua de adventu Apiarii laetatos vos fuisse missis per compresbyterum nostrum Leonem literis intimavit, ita nos quoque de ejus purgatione haec scripta cum laetitia mitteremus. Esset profecto et nostra et vestra modo alacritas certior, nec festinata nec praepropera videretur quae adhuc tam de audiendo quam de audito praecesserat. Adveniente sane ad nos sancto fratre et coépiscopo nostro Faustino, concilium congregavimus et credidimus ideo cum illo missum, quoniam sicut per ejus operam presbyterio antea redditus fuerat, ita nunc posset de tantis criminibus a Tabracenis objectis eo laborante purgari, cujus tanta ac tam immania flagitia decursum nostri concilii examen invenit, ut et memorati patrocinium potius quam judicium, ac defensoris magis operam quam disceptatoris justitiam superarent. Nam primum quantum obstiterit omni congregationi diversas injurias ingerendo, quasi ecclesiae Romanae asserens privilegia, volens eum a nobis in communionem suscipi, quem tua sanctitas credens appellasse, quod probare non potuit, communioni reddiderat; quod minime tamen licuit, quod etiam gestorum e lectione melius cognosces, Triduano tamen laboriosissimo agitato judicio, cum diversa eidem objecta afflictissimi quaereremus, vel moras coépiscopi nostri Faustini vel tergiversationes ipsius Apiarii, quibus nefandas turpitudines occulere conabatur, deus judex justus, fortis et longanimis magno compendio resecavit. Tetriore quippe ac putidiore obstinatione compressa, qua tantum libidinum coenum impudentia negationis volebat obruere, deo nostro ejus conscientiam coarctante et occulta, quae in illius corde tanquam in volutabro criminum jam damnabat, etiam hominibus publicante, repente in confessionem cunctorum objectorum flagitiorum dolosus negator erupit, et tandem de omnibus incredibilibus opprobriis ultroneus se ipse convicit, atque ipsam quoque nostram spem, qua eum et credebamus et optabamus de tam pudendis maculis posse purgari, convertit in gemitus, nisi quoniam istam nostram moestitiam uno tantum solatio mitigavit, quod et nos labore diuturnioris quaestionis absolvit et suis vulneribus qualemcunque medelam, etsi invite ac sua conscientia reluctante confessione providit, domine frater. Praefato itaque debitae salutationis officio, impendio deprecamur, ut deinceps ad vestras aures hinc venientes non facilius admittatis, nec e nobis excommunicatos in communionem ultra velitis excipere, quia hoc etiam Nicaeno concilio definitum facile advertet venerabilitas tua; nam etsi de inferioribus clericis vel laicis videtur ibi praecaveri, quanto magis hoc de episcopis voluit observari, ne in sua provincia communione suspensi a tua sanctitate vel festinato vel praepopere vel indebite videantur communioni restitui? Presbyterorum quoque et sequentium clericorum improba refugia, sicuti te dignum est, repellat sanctitas tua, quia et nulla patrum definitione hoc ecclesiae derogatum est Africanae, et decreta Nicaena sive inferioris gradus clericos sive ipsos episcopos suis metropolitanis apertissime commiserunt. Prudentissime enim justissimeque providerunt, quaecumque negotia in suis locis ubi orta sunt finienda, nec unicuique providentiae gratiam sancti spiritus defuturam, qua aequitas a Christi sacerdotibus et prudenter videatur et constantissime teneatur; maxime quia unicuique concessum est, si judicio offensus fuerit cognitorum, ad concilia suae provinciae vel etiam universale provocare; nisi forte quisquam est, qui credat unicuilibet posse deum nostrum examinis inspirare justitiam, et innumerabilibus congregatis in concilium sacerdotibus denegare. Aut quomodo ipsum transmarinum judicium ratum erit, ad quod testium necessariae personae vel propter sexus vel propter senectutis infirmitatem multis aliis intercurrentibus impedimentis adduci non poterunt? Nam ut aliqui tamquam a tuae sanctitatis latere mittantur, nulla invenimus patrum synodo constitutum. Quia illud quod pridem per eundem coépiscopum nostrum Faustinum tamquam ex parte Nicaeni concilii exinde transmisistis, in conciliis verioribus, quae accipiuntur Nicaeni a sancto Cyrillo coépiscopo nostro Alexandrinae ecclesiae et a venerabili Attico Constantinopolitano antistite ex authentico missis, quae etiam ante hoc per Innocentium presbyterum et Marcellum subdiaconum, per quos ad nos ab eis directa sunt, venerabilis memoriae Bonifacio episcopo praedecessori vestro a nobis transmissa sunt, in quibus tale aliquid non potuimus reperire. Executores etiam clericos vestros quibuscumque petentibus nolite mittere, nolite concedere, ne fumosum typhum saeculi in ecclesiam Christi, quae lucem simplicitatis et humilitatis diem deum videre cupientibus praefert, videamur inducere. Nam de fratre nostro Faustino, amoto jam pro suis nefandis nequitiis de christi ecclesia dolendo Apiario, securi sumus, quod eum probitate ac moderatione tuae sanctitatis, salva fraterna caritate, ulterius Africa minime sustinere patiatur. Et alia manu: Dominus noster sanctitatem vestram aevo longiore orantem pro nobis custodiat, domine frater. ### English translation (Claude) To our most beloved and honourable lord brother Celestine, Aurelius, Palatinus, Antonius, Totus, Servusdei, Terentius, Fortunatus, Martin, Januarius, Optatus, Celticius, Donatus, Theasius, Vincent, Fortunatianus, and the others who were present at the general African council of Carthage. We could wish that, as your holiness made known to us by the letter sent through our fellow presbyter Leo that you were glad at the arrival of Apiarius, so we too might send these writings with joy about his clearing. Then surely both our and your eagerness would be more assured, and that which had gone before, both about hearing and about what was heard, would not seem hasty or premature. When our holy brother and fellow bishop Faustinus came to us, we gathered a council and believed that he had been sent with him for this purpose: that, as through his effort he had earlier been restored to the presbyterate, so now he might be cleared, through his labour, of the great crimes charged by the people of Thabraca. But the course of our council's examination found his outrages so great and so monstrous that they overcame even the patronage rather than the judgment of the said Faustinus, and the effort of a defender rather than the justice of an arbiter. For first, how much he resisted the whole assembly, heaping various injuries on it, as if asserting the privileges of the Roman church, and wishing him to be received by us into communion whom your holiness, believing that he had appealed, which he could not prove, had restored to communion; which nevertheless was not at all lawful, as you will better learn from reading the proceedings. Yet after a most laborious trial lasting three days, when in great distress we were examining the various charges against him, God, the just judge, strong and patient, cut short with great dispatch both the delays of our fellow bishop Faustinus and the evasions of Apiarius himself, by which he was trying to hide his abominable vileness. For when his fouler and more putrid obstinacy, by which he wished to bury so great a filth of lusts under the shamelessness of denial, had been overcome, our God constraining his conscience and publishing even to men the hidden things which he was already condemning in his heart as in a wallow of crimes, the crafty denier suddenly burst out into a confession of all the outrages charged, and at last of his own accord convicted himself of all the incredible disgraces, and turned into groans even our hope, by which we both believed and wished that he could be cleared of such shameful stains; except that he softened this our sorrow by one consolation only, that he both freed us from the labour of a longer inquiry and provided some kind of remedy for his own wounds, although by an unwilling confession, his conscience resisting, lord brother. Having first paid, then, the duty of due greeting, we earnestly entreat that henceforth you do not too readily admit to your ears those coming from here, and that you will no longer receive into communion those excommunicated by us, because your venerableness will easily see that this too was defined by the Council of Nicaea. For if it seems that provision is made there concerning the lower clergy or the laity, how much more did it wish this to be observed concerning bishops, lest those suspended from communion in their own province should seem to be restored to communion by your holiness hastily, or prematurely, or improperly? Let your holiness also, as is worthy of you, repel the wicked refuges of presbyters and of the clergy below them, because by no definition of the fathers has this been taken away from the African church, and the decrees of Nicaea most plainly committed both the clergy of lower rank and the bishops themselves to their own metropolitans. For they most wisely and most justly provided that all matters should be ended in the places where they arose, and that the grace of the Holy Spirit would not be lacking to each province, by which equity may be both wisely seen and most firmly held by the priests of Christ; especially since it is granted to each one, if he is aggrieved by the judgment of those who heard the case, to appeal to the councils of his own province or even to a general council; unless perhaps there is anyone who believes that our God can inspire justice of examination in any one person, and deny it to innumerable priests gathered in council. Or how will a judgment overseas itself be valid, to which the necessary persons of the witnesses cannot be brought, whether because of their sex, or the infirmity of old age, or many other intervening hindrances? For that any should be sent as if from the side of your holiness, we find decreed by no synod of the fathers. For what you sent us some time ago through the same fellow bishop of ours, Faustinus, as if from the Council of Nicaea, we could not find anything of the kind in the more genuine copies of the councils which are received as Nicene, sent from the authentic text by holy Cyril, our fellow bishop of the church of Alexandria, and by the venerable Atticus, bishop of Constantinople, which we had also sent before this to Boniface of venerable memory, your predecessor, through the presbyter Innocent and the subdeacon Marcellus, by whom they had been sent to us by them. Do not send, do not grant your clerics as executors to whoever asks for them, lest we seem to bring the smoky pride of the world into the church of Christ, which offers the light of simplicity and the day of humility to those who desire to see God. For concerning our brother Faustinus, now that Apiarius has been removed from the church of Christ for his abominable wickedness, which is to be lamented, we are confident that, by the uprightness and moderation of your holiness, saving brotherly love, Africa will no longer have to endure him. And in another hand: May our Lord keep your holiness for a long age, praying for us, lord brother. ### Scripture references - Ps 7:11 (7:12 LXX): allusion, medium confidence - Matt 5:8: echo, low confidence ### Extrabiblical texts - Conc. Nic. 5 (Creed and Canons of the Council of Nicaea (325)): allusion, medium confidence - Conc. Sard. 3 (Canons of the Council of Sardica (Greek)): allusion, medium confidence ### Translation notes - The letter "Optaremus" to Celestine I (ca. 424–426), on the presbyter Apiarius of Sicca, whom Rome had restored to communion. The canons that Rome cited as Nicene (on appeals to Rome) were in fact canons of Sardica (canons 3–5 in the Greek numbering), as the African bishops found from the copies sent from Alexandria and Constantinople. - "The day of humility" renders "humilitatis diem deum" as printed ("the day of humility to those who desire to see God"); the phrase is uncertain. "Those who desire to see God" recalls Matt 5:8. The polemic is the council's own; translated as written. ### Citation (SBL) Cod. can. eccl. Afr. 138 (Bruns 1:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/133/#p-138).