Canons of the First Council of Toledo (complete)
Latin text: PL 84 (Latin text: Migne PL 84, digital text by OpenGreekAndLatin (CC BY-SA 4.0)).English: Claude (claude-opus-5-5), public domain (CC0).
Preamble
0PL 84:328–329
DECEM ET NOVEM EPISCOPORUM, ACTUM ARCADII ET HONORII TEMPORIBUS, SUB DIE VII IDUUM SEPTEMBRIUM, STILICONE CONSULE, AERA CCCCXXXV. Convenientibus episcopis in ecclesia Toleto id est, Patruinus, Marcellus, Aphrodisius, Alacianus, Jucundus, Severus, Leones, Hilarius, Olympius, Florus, Orticius, Asturius, Lampius, Serenus, Leporius, Eustochius, Aurelianus, Lampadius, Exuperantius de Gallaecia Lucensis conventus, municipii Celenis, omnes decem et novem isti sunt qui et in aliis gestis adversus Priscillian sectatores et haeresem, quam astruxerat, libellarem direxere sententiam: consedentibus presbyteris, astantibus diaconibus et caeteris qui intererant concilio congregatis, Patruinus episcopus dixit: Quoniam singuli coepimus in ecclesiis nostris facere diversa, et inde tanta scandala sunt, quae usque ad schisma perveniunt, si placet communi consilio decernamus quid ab omnibus episcopis in ordinandis clericis sit sequendum: mihi autem placet et constituta primitus concilii Nicaeni perpetuo esse servanda, nec ab his esse recedendum. Episcopi dixerunt: Hoc omnibus placet, ita ut si quis cognitis gestis concilii Nicaeni aliud quam statutum est facere praesumpserit, et non in eo perseverandum putaverit, tunc excommunicatus habeatur, nisi per correptionem fratrum emendaverit errorem.
[The council] of nineteen bishops, held in the times of Arcadius and Honorius, on the seventh day before the Ides of September, in the consulship of Stilicho, in the era 435. When the bishops had assembled in the church of Toledo, namely Patruinus, Marcellus, Aphrodisius, Alacianus, Jucundus, Severus, Leonas, Hilarius, Olympius, Florus, Orticius, Asturius, Lampius, Serenus, Leporius, Eustochius, Aurelianus, Lampadius, and Exuperantius of Gallaecia, of the conventus of Lugo, of the municipality of Celenae (these are all the nineteen who also, in other proceedings, issued a written sentence against the followers of Priscillian and the heresy he had built up), the presbyters sitting with them, the deacons standing by, and the others who were present at the council having assembled, Bishop Patruinus said: Since each of us has begun to do different things in our churches, and from this have come such great scandals that they reach even to schism, if it pleases, let us decide by common counsel what is to be followed by all the bishops in ordaining clergy. And it pleases me that, first of all, the decrees of the council of Nicaea are to be kept forever and not departed from. The bishops said: This pleases all, so that, if anyone, knowing the acts of the council of Nicaea, presumes to do other than what was decreed, and does not think that he should persevere in it, he is then to be held excommunicated, unless he corrects his error through the rebuke of the brothers.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Opening of the first council of Toledo: nineteen bishops resolve to keep the decrees of Nicaea in ordaining clergy.
- The date is 7 September 400 (Stilicho was consul in 400); the Spanish era 435 given in the heading would correspond to 397, so the numeral is probably corrupt. Patruinus was bishop of Mérida. Priscillian, bishop of Ávila, was executed at Trier in 385; his followers remained numerous in Spain.
- No public-domain English translation exists; the translation was re-read against the Latin.
Notes on the original text
- Digital text corrected (variant reading from Migne's apparatus printed in the text): Toleto (Ae., Toletana) → Toleto; correptionem (Ae., correctionem) → correptionem.
Extrabiblical texts: Conc. Nic. (Creed and Canons of the Council of Nicaea (325); allusion)
Topics: Church office, Heresy
Cite (SBL): Conc. Tolet. I pref. (PL 84:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-0). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 1
1PL 84:329
Placuit, ut diacones vel integri vel casti sint et continentis vitae, etiam si uxores habeant, in ministerio constituantur, ita tamen ut si qui etiam ante Interdictum, quod per Lusitanos episcopos constitutum est, incontinenter cum uxoribus suis vixerint, presbyterii honore non cumulentur: si quis vero ex presbyteris ante interdictum filios susceperit, de presbyterio ad episcopatum non admittatur.
It has pleased that deacons, if they are either unmarried and pure or chaste and of continent life, even if they have wives, are to be placed in the ministry; yet so that, if any, even before the prohibition decreed by the Lusitanian bishops, have lived incontinently with their wives, they are not to be raised to the honor of the presbyterate; and if any of the presbyters has had children before the prohibition, he is not to be admitted from the presbyterate to the episcopate.
Notes and citation
Summary: Married deacons who live continently may serve, but deacons and presbyters who had relations with their wives (even before the Lusitanian prohibition) may not be promoted.
- “The prohibition decreed by the Lusitanian bishops”: a rule, now lost, requiring married clergy in higher orders to abstain from relations with their wives. The edition's heading reads “Concerning presbyters and deacons, if they have begotten children after ordination”. The text is translated as it stands.
Notes on the original text
- Digital text corrected (variant reading from Migne's apparatus printed in the text): (T. 1, permittatur) → .
Topics: Church office, Marriage
Cite (SBL): Conc. Tolet. I 1 (PL 84:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 2
2PL 84:329
Item placuit, ut de poenitente non admittatur ad clerum, nisi tantum necessitas aut usus exegerit inter ostiarios deputetur vel inter lectores, ita ut Evangelia et Apostolum non legat: si qui autem ante ordinati sunt subdiacones, inter subdiacones habeantur, ita ut manum non imponant aut sacra non contingant. Ex poenitente vero dicimus de eo, qui post baptismum aut pro homicidio, aut pro diversis criminibus gravissimisque peccatis publicam poenitentiam gerens, sub cilicio divino fuerit reconciliatus altario.
Likewise it has pleased that no one from among the penitents is to be admitted to the clergy, unless necessity or need requires it, in which case he may be assigned among the door-keepers or among the readers, yet so that he does not read the Gospels and the Apostle; and if any were ordained subdeacons before, they are to be held among the subdeacons, yet so that they do not lay on hands or touch the sacred things. And by “penitent” we mean one who after baptism, doing public penance in sackcloth for murder or for various crimes and most grave sins, has been reconciled at the divine altar.
Notes and citation
Summary: Those who have done public penance are not to be ordained, except in need as door-keepers or readers.
Notes on the original text
- Digital text corrected (variant reading from Migne's apparatus printed in the text): gerens (Ae., agens) → gerens.
Topics: Church office
Cite (SBL): Conc. Tolet. I 2 (PL 84:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 3
3PL 84:329
Item constituit sancta synodus, ut lector fidelis, si viduam alterius uxorem acceperit, amplius nihil sit, sed semper lector habeatur aut forte subdiaconus.
Likewise the holy synod decreed that a faithful reader, if he has taken as wife the widow of another, is to be nothing more, but is always to be held a reader, or perhaps a subdeacon.
Notes and citation
Summary: A reader who marries a widow may rise no higher than reader or subdeacon.
Notes on the original text
- Digital text corrected (OCR slip): amplius nibil sit → amplius nihil sit.
Topics: Church office, Marriage
Cite (SBL): Conc. Tolet. I 3 (PL 84:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 4
4PL 84:329
Subdiaconus autem defuncta uxore si aliam duxerit, et ab officio in quo ordinatus fuerat removeatur, et habeatur inter ostiarios vel inter lectores, ita ut Evangelium et Apostolum non legat, propterea ne qui ecclesiae servierit publicis officiis servire videatur: qui vero tertiam, quod nec dicendum aut audiendum est, acceperit, abstentus biennio, postea inter laicos reconciliatus per poenitentiam communicet.
But a subdeacon who, after his wife's death, has married another is to be removed from the office to which he was ordained and held among the door-keepers or among the readers, yet so that he does not read the Gospel and the Apostle, lest one who has served the church be seen to serve public offices; and he who has taken a third wife, a thing not to be spoken or heard of, is to be suspended for two years and afterwards communicate among the laity, reconciled through penance.
Notes and citation
Summary: A subdeacon who remarries after his wife's death is reduced to door-keeper or reader; one who marries a third time is suspended for two years and then restored only as a layman.
- “Lest one who has served the church be seen to serve public offices”: the reasoning is obscure; it may mean that he should not perform the public reading.
Topics: Church office, Remarriage, Divorce and remarriage
Cite (SBL): Conc. Tolet. I 4 (PL 84:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 5
5PL 84:329–330
Presbyter vel diaconus, vel subdiaconus, vel quilibet ecclesiae deputatus clericus, si intra civitatem fuerit vel in loco in quo est ecclesia, aut castellum, aut vicus aut villa, et ad ecclesiam ad sacrificium quotidianum non venerit, clericus non habeatur, si castigatus per satisfactionem veniam ab episcopo noluerit promereri.
A presbyter, or deacon, or subdeacon, or any cleric assigned to a church, if he is within the city or in a place in which there is a church, or a fort, or a village, or a country estate, and does not come to church for the daily sacrifice, is not to be held a cleric, if, having been rebuked, he will not earn pardon from the bishop by making satisfaction.
Notes and citation
Summary: Clergy who neglect the daily eucharist at their church cease to be counted clergy unless they make amends.
Topics: Church office, Eucharist
Cite (SBL): Conc. Tolet. I 5 (PL 84:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 6
6PL 84:330
Item ne qua puella Dei aut familiaritatem habeat cum confessore aut cum quolibet laico, sive sanguinis alieni, aut convivium sola, nisi ubi sit seniorum frequentia, aut honestorum, aut viduarum honestarumque, ubi honeste confessor quilibet cum plurimorum testimonio convivio interesse possit: cum lectoribus autem in ipsorum domibus non admittendas penitus nec videndas, nisi forte consanguinea soror sit, vel uterina.
Likewise, no girl of God is to have familiarity with a confessor or with any layman not of her blood, or to go to a meal alone, except where there is a gathering of elders or of honorable persons or of honorable widows, where any confessor may honorably attend the meal with the witness of many; and with readers they are by no means to be admitted to their houses nor to be seen, unless she is perhaps a sister by blood or by the same mother.
Notes and citation
Summary: Virgins dedicated to God are not to keep company with confessors or unrelated laymen, or visit readers' houses, except in respectable company.
- “Girl of God”: a virgin dedicated to God. “Confessor” here probably means a man in the ascetic life or a church singer; the sense in this canon is uncertain.
Topics: Ethics
Cite (SBL): Conc. Tolet. I 6 (PL 84:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 7
7PL 84:330
Placuit, ut si cuicunque clericorum uxores peccaverint, ne forte licentiam peccandi plus habeant, accipiant mariti earum hanc potestatem praeter necem custodiendi, ligandi in domo sua, ad jejunia salutaria non mortifera cogentes, ita ut invicem sibi clerici pauperes auxilium ferant, si servitia forte non habeant; cum uxoribus autem ipsis quae peccaverint nec cibum sumant, nisi forte ad timorem Dei acta poenitentia revertantur.
It has pleased that, if the wives of any of the clergy have sinned, lest they perhaps have more licence to sin, their husbands are to receive this power, short of killing them: to guard them, to bind them in their house, compelling them to wholesome, not deadly, fasts; the poor clergy are to help one another if perhaps they have no servants; but with these wives who have sinned they are not even to take food, unless perhaps, having done penance, they return to the fear of God.
Notes and citation
Summary: Clerics whose wives have sinned may confine and discipline them, short of killing them, and are not to eat with them until they repent.
- Translated as written; the canon grants clerics power to confine and discipline wives who have sinned.
Topics: Marriage, Church office
Cite (SBL): Conc. Tolet. I 7 (PL 84:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 8
8PL 84:330
Si quis post baptismum militaverit et chlamydem sumpserit aut cingulum, etiam si gravia non admiserit, si ad clerum admissus fuerit, diaconii dignitatem non accipiat.
If anyone after baptism has served as a soldier and has taken the cloak or the belt, even if he has not committed grave sins, if he has been admitted to the clergy, he is not to receive the dignity of the diaconate.
Notes and citation
Summary: One who served in the army or the imperial service after baptism may not become a deacon.
- The cloak (chlamys) and belt (cingulum) were insignia of military and civil service.
Topics: Church office
Cite (SBL): Conc. Tolet. I 8 (PL 84:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 9
9PL 84:330
Nulla professa vel vidua, absente episcopo vel presbytero, in domo sua antiphonas cum confessore vel servo suo faciat: lucernarium vero nisi in ecclesia non legatur, aut si legitur in villa, praesente episcopo, vel presbytero, vel diacono legatur.
No professed woman or widow, in the absence of a bishop or presbyter, is to say the antiphons in her house with a confessor or her servant; and the lamp-lighting office is not to be read except in church, or, if it is read on a country estate, it is to be read in the presence of a bishop, or presbyter, or deacon.
Notes and citation
Summary: Women vowed to God or widows may not hold services at home without clergy, and the evening office is to be held only in church or with clergy present.
- “The lamp-lighting office” (lucernarium): the evening prayer at the lighting of the lamps.
Topics: Prayer
Cite (SBL): Conc. Tolet. I 9 (PL 84:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 10
10PL 84:330
Clericos, si obligati sunt vel pro aequatione, vel genere alicujus domus, non ordinandos, nisi probatae vitae fuerint et patronorum consensus accesserit.
Clerics, if they are bound either by contract or by birth to some household, are not to be ordained unless they are of proven life and the consent of their patrons has been added.
Notes and citation
Summary: Men bound to a household by contract or birth may be ordained only if of proven life and with their patrons' consent.
- “By contract” renders pro aequatione, whose exact sense is uncertain. The edition's heading speaks of the consent of the master or patron.
Topics: Church office
Cite (SBL): Conc. Tolet. I 10 (PL 84:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 11
11PL 84:330
Si quis de potentibus clericum aut quemlibet pauperiorem aut religiosum exspoliaverit, et mandaverit ad ipsum episcopus ut eum audiat et is contempserit, invicem mox scripta percurrant per omnes provinciae episcopos et quoscunque adire potuerint, ut excommunicatus habeatur donec audiatur ut reddat aliena.
If any of the powerful has despoiled a cleric or any poorer person or religious, and the bishop has sent word to him to hear him, and he has disregarded it, letters are at once to circulate among all the bishops of the province and any others they can reach, so that he is held excommunicated until he gives a hearing and restores what belongs to others.
Notes and citation
Summary: A powerful man who robs a cleric or poor person and ignores the bishop's summons is excommunicated throughout the province until he makes restitution.
Topics: Ethics
Cite (SBL): Conc. Tolet. I 11 (PL 84:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 12
12PL 84:330–331
Item, ut liberum ulli clerico non sit discedere de episcopo suo et alteri episcopo communicare, nisi forte ei, quem episcopus alius libenter habeat de haereticorum schismate discedentem et ad fidem catholicam revertentem. Si quis autem De catholicis discesserit, et in communione eorum vel palam occulte, qui vel excommunicati sunt, vel per sententiam jam notati, fuerint inventi, habeant illorum ad quos ire voluerunt etiam in damnatione consortium.
Likewise, that no cleric is free to leave his own bishop and communicate with another bishop, unless perhaps one whom another bishop gladly receives as he leaves the schism of heretics and returns to the catholic faith. And if anyone has departed from the catholics and has been found in communion, openly or secretly, with those who are either excommunicated or already marked by sentence, let them have fellowship even in condemnation with those to whom they chose to go.
Notes and citation
Summary: Clergy may not leave their bishop for another, and those who join the excommunicated share their condemnation.
Notes on the original text
- Digital text corrected (OCR slip): vel pec sententiam → vel per sententiam; ad ques ire → ad quos ire; etiam ia damnatione → etiam in damnatione.
Topics: Church office
Cite (SBL): Conc. Tolet. I 12 (PL 84:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 13
13PL 84:331
De his qui intrant in ecclesiam et deprehenduntur nunquam communicare, admoneantur ut si non communicant ad poenitentiam accedant; si communicant non semper abstineant; si non fecerint, abstineant.
Concerning those who enter the church and are found never to communicate: let them be admonished that, if they do not communicate, they are to come to penance; if they do communicate, they are not always to abstain; and if they do not do so, they are to be excluded.
Notes and citation
Summary: Those who attend church but never receive communion are to be admonished either to do penance or to communicate, on pain of exclusion.
Topics: Eucharist
Cite (SBL): Conc. Tolet. I 13 (PL 84:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 14
14PL 84:331
Si quis autem a sacerdote eucharistiam non sumpserit, velut sacrilegus propellatur.
But if anyone has not consumed the eucharist received from the priest, let him be driven out as sacrilegious.
Notes and citation
Summary: Anyone who receives the eucharist without consuming it is expelled as sacrilegious.
Notes on the original text
- Digital text corrected (stray stop in the OCR): eucharistiam. non → eucharistiam non.
Topics: Eucharist
Cite (SBL): Conc. Tolet. I 14 (PL 84:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 15
15PL 84:331
Quisquis laicus abstinetur, ad hunc vel ad domum ejus clericorum vel religiosorum nullus accedat: similiter et clericus si abstinetur a clericis evitetur; si quis cum illo colloqui aut convivare fuerit deprehensus, etiam ipse abstineatur: sed hoc pertineat ad eos clericos qui ejus sunt episcopi, et ad omnes qui commoniti fuerint de eo qui abstinetur, sive laico quolibet, sive clerico.
When any layman is excommunicated, no one of the clergy or of the religious is to visit him or his house; likewise a cleric, if he is excommunicated, is to be avoided by the clergy; if anyone is found speaking with him or dining with him, he too is to be excommunicated. But this applies to the clergy who belong to his bishop, and to all who have been warned about the one excommunicated, whether he is a layman or a cleric.
Notes and citation
Summary: Clergy and religious must shun the excommunicated, on pain of excommunication themselves.
Topics: Church office
Cite (SBL): Conc. Tolet. I 15 (PL 84:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 16
16PL 84:331
Devotam peccantem non recipiendam in ecclesiam, nisi peccare desierit et desinens egerit aptam poenitentiam decem annis: recipiat communionem: prius autem quam in ecclesia admittatur ad orationem, ad nullius convivium Christianae mulieris accedat; quod si admissa fuerit etiam haec quae eam receperit Habeatur: corruptorem etiam par poena constringat. Quae autem maritum acceperit, non admittatur ad poenitentiam, nisi adhuc vivente ipso marito caste vivere coeperit, aut, postquam ipse discesserit.
A dedicated woman who sins is not to be received into the church unless she has ceased to sin and, having ceased, has done fitting penance for ten years; then she may receive communion. But before she is admitted to prayer in the church, she is not to come to the meal of any Christian woman; and if she has been admitted, the woman who received her is also to be held [excluded]; and an equal penalty is to bind her seducer. But she who has taken a husband is not to be admitted to penance unless she has begun to live chastely while her husband is still alive, or after he has departed.
Notes and citation
Summary: A dedicated virgin who sins does ten years' penance; if she has married, she is admitted to penance only if she lives chastely or after her husband is gone.
- A word seems to be missing after “held”; the sense requires “excluded” or the like. “After he has departed” (postquam ipse discesserit) may mean after his death or after he has left her.
Notes on the original text
- Digital text corrected (OCR slip): Christiane mulieris → Christianae mulieris.
Topics: Marriage
Cite (SBL): Conc. Tolet. I 16 (PL 84:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 17
17PL 84:331
Si quis habens uxorem fidelis concubinam habeat, non communicet: caeterum is qui non habet uxorem Et pro uxore concubinam habeat, a communione non repellatur; tantum aut unius mulieris, aut uxoris, aut concubinae, ut ei placuerit, sit conjunctione contentus: alias vero vivens abjiciatur donec desinat, et per poenitentiam revertatur.
If a believer who has a wife has a concubine, he is not to communicate; but one who does not have a wife and has a concubine in place of a wife is not to be repelled from communion; only let him be content with union with one woman, whether wife or concubine, as he pleases; otherwise, as long as he lives so, he is to be cast out until he ceases and returns through penance.
Notes and citation
Summary: A married man with a concubine is excluded from communion, but an unmarried man faithful to one concubine is not.
- “Concubine” (concubina) here means a woman living with a man in a stable union without the legal forms of marriage.
Notes on the original text
- Digital text corrected (OCR slip): habens exorem → habens uxorem; alias vero virens → alias vero vivens.
Cite (SBL): Conc. Tolet. I 17 (PL 84:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 18
18PL 84:331–332
Si qua vidua episcopi, aut presbyteri, aut diaconi maritum acceperit, nullus clericus, nulla religiosa cum ea convivium sumat; nunquam communicet, morienti tantum ei sacramenta subveniant,
If any widow of a bishop, or presbyter, or deacon has taken a husband, no cleric and no religious woman is to take a meal with her; she is never to communicate; only when she is dying are the sacraments to come to her aid.
Notes and citation
Summary: The widow of a bishop, presbyter or deacon who remarries is shunned and receives communion only at death.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (c read as e); words run together in the OCR): diaconimaritum → diaconi maritum; nullus clericos → nullus clericus; eum ea convivium → cum ea convivium.
Topics: Remarriage, Divorce and remarriage
Cite (SBL): Conc. Tolet. I 18 (PL 84:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 19
19PL 84:332
Episcopi, sive presbyteri, sive diaconi, filia si devota fuerit et peccaverit et maritum duxerit, si eam pater, vel mater in affectum receperint, a communione habeantur alieni: pater vero causas in concilio se noverit praestaturum; mulier autem nec admittatur ad communionem, nisi marito defuncto egerit poenitentiam; si autem vivente eo recesserit et poenituerit et petierit communionem, in ultimo die vitae deficiens accipiat communionem.
If the daughter of a bishop, or presbyter, or deacon, being dedicated, has sinned and taken a husband, if her father or mother receive her into their affection, they are to be held strangers to communion; and the father is to know that he will have to answer in a council; but the woman is not to be admitted to communion unless, after her husband's death, she has done penance; but if she has left him while he lives, and done penance, and asked for communion, she may receive communion when dying, on the last day of life.
Notes and citation
Summary: A dedicated daughter of clergy who marries is excluded until her husband dies and she does penance; parents who receive her are excluded too.
Notes on the original text
- Digital text corrected (OCR slip): ia affectum → in affectum; neo admittatur → nec admittatur; communionem* → communionem..
Topics: Marriage
Cite (SBL): Conc. Tolet. I 19 (PL 84:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 20
20PL 84:332–333
Quamvis pene ubique custodiatur ut absque episcopo chrisma nemo conficiat, tamen quia in aliquibus locis vel provinciis presbyteri dicuntur chrisma conficere, placuit ex hac die nullum alium nisi episcopum chrisma conficere et per dioeceses destinare, ita ut de singulis ecclesiis ad episcopum ante diem Paschae diaconi destinentur aut subdiaconi, ut confectum chrisma ab episcopo destinatum ad diem Paschae possit occurrere. Episcopum sane certum est omni tempore licere chrisma conficere, sine conscientia autem episcopi nihil penitus faciendum: statutum vero est diaconem non chrismare sed presbyterem absente episcopo, praesente vero si ab ipso fuerit praeceptum. Hujusmodi constitutionem meminerit semper archidiaconus vel praesentibus, vel absentibus episcopis, suggerendam, ut eam aut episcopi custodiant aut presbyteri non relinquunt. Patruinus episcopus subscripsi. Marcellus episcopus subscripsi. Aphrodisius episcopus subscripsi. Licinianus episcopus subscripsi. Jucundus episcopus subscripsi. Severus episcopus subscripsi. Leonas episcopus subscripsi. Hilarius episcopus subscripsi. Olympius episcopus subscripsi. Orticius episcopus subscripsi. Asturius episcopus subscripsi. Lampius episcopus. subscripsi. Serenus episcopus subscripsi. Florus episcopus subscripsi. Leporius episcopus subscripsi. Eustochius episcopus subscripsi. Aurelianus episcopus subscripsi. Lampadius episcopus subscripsi. Exuperantius episcopus subscripsi Regulae fidei catholicae contra omnes haereses et quam maxime contra Priscillianos, quas episcopi Tarraconenses, Carthaginenses, Lusitani et Baetici fecerunt, et cum praecepto papae Urbis Leonis ad Palconium episcopum Galleciae transmiserunt. Ipsi etiam et supra scripta viginti canonum capitula statuerunt in concilio Toletano. Credimus in unum verum Deum Patrem, et Filium et Spiritum sanctum, visibilium et invisibilium factorem, per quem creata sunt omnia in coelo et in terra: tunc unum Deum et hanc unam esse divinae substantiae Trinitatem: Patrem autem non esse ipsum Filium, sed habere Filium qui Pater non sit: Filium non esse Patrem, sed Filium Dei de Patris esse natura: Spiritum quoque Paraclitum esse, qui nec Pater sit ipse, nec Filius, sed a Patre Filioque procedens. Est ergo ingenitus Pater, genitus Filius, non genitus Paraclitus, sed a Patre Filioque procedens. Pater est cujus vox haec est audita de coelis: Hic est Filius meus in quo mihi complacui; ipsum audite, Filium est qui ait: Ego a Patre exivi et a Deo veni in hunc mundum, paraclitus Spiritus est de quo Filius ait: Nisi abiero ego ad Patrem, Paraclitus non veniet ad vos. Hanc Trinitatem personis distinctam, substantiam unitam virtute et potestate et majestate indivisibilem, indifferentem: praeter hanc nullam credimus divinam esse naturam, vel angeli vel spiritus, vel virtutis alicujus quae Deus esse credatur Hunc igitur Filium Dei Deum natum a Patre ante omne omnino principium sanctificasse uterum Mariae virginis, atque ex ea verum hominem sine virili generatum semine suscepisse, duabus duntaxat naturis, id est deitatis et carnis, in unam convenientibus omnino personam, id est Dominum nostrum Jesum Christum: nec imaginarium corpus aut phantasmatis alicujus in eo fuisse, sed solidum atque verum: hunc et esurisse, et sitisse, et doluisse, et flevisse, et omnes corporis injurias pertulisse: postremo a Judaeis crucifixum et sepultum, et tertia die resurrexisse: conversatum postmodum cum discipulis suis, quadragesima post resurrectionem die ad coelum ascendisse: hunc Filium hominis etiam Dei Filium dici: filium autem Dei Deum hominis filium Appellari. Resurrectionem vero futuram humanae credimus carni: animam autem hominis non divinam esse substantiam aut Dei partem, sed creaturam dicimus divina voluntate creatam.
Although it is observed almost everywhere that no one makes the chrism without the bishop, yet, since in some places or provinces presbyters are said to make the chrism, it has pleased that from this day no one but the bishop is to make the chrism and send it through the dioceses, in such a way that from each church deacons or subdeacons are sent to the bishop before the day of Pascha, so that the chrism made by the bishop and sent may arrive by the day of Pascha. It is certain, indeed, that the bishop may make the chrism at any time; but nothing at all is to be done without the bishop's knowledge. It is decreed, moreover, that a deacon is not to anoint with chrism, but a presbyter, in the bishop's absence, or in his presence if he has been commanded by him. The archdeacon is always to remember to bring a decree of this kind to notice, whether the bishops are present or absent, so that either the bishops keep it or the presbyters do not abandon it. I, Patruinus, bishop, have subscribed. I, Marcellus, bishop, have subscribed. I, Aphrodisius, bishop, have subscribed. I, Licinianus, bishop, have subscribed. I, Jucundus, bishop, have subscribed. I, Severus, bishop, have subscribed. I, Leonas, bishop, have subscribed. I, Hilarius, bishop, have subscribed. I, Olympius, bishop, have subscribed. I, Orticius, bishop, have subscribed. I, Asturius, bishop, have subscribed. I, Lampius, bishop, have subscribed. I, Serenus, bishop, have subscribed. I, Florus, bishop, have subscribed. I, Leporius, bishop, have subscribed. I, Eustochius, bishop, have subscribed. I, Aurelianus, bishop, have subscribed. I, Lampadius, bishop, have subscribed. I, Exuperantius, bishop, have subscribed.
Rules of the catholic faith against all heresies, and especially against the Priscillianists, which the bishops of Tarraconensis, Carthaginiensis, Lusitania, and Baetica made, and, with the instruction of Pope Leo of the City, sent to Balconius, bishop of Gallaecia. They also decreed the twenty chapters of canons written above at the council of Toledo.
We believe in one true God, Father, and Son, and Holy Spirit, maker of things visible and invisible, through whom all things in heaven and on earth were created; that this is one God, and that this is the one Trinity of the divine substance; that the Father is not himself the Son, but has a Son who is not the Father; that the Son is not the Father, but is the Son of God from the nature of the Father; that the Spirit too is the Paraclete, who is himself neither the Father nor the Son, but proceeds from the Father and the Son. The Father, therefore, is unbegotten, the Son begotten, the Paraclete not begotten but proceeding from the Father and the Son. It is the Father whose voice was heard from heaven: “This is my Son, in whom I am well pleased; listen to him.” It is the Son who says, “I came forth from the Father and have come from God into this world.” It is the Paraclete Spirit of whom the Son says, “Unless I go away to the Father, the Paraclete will not come to you.” This Trinity is distinct in persons, one in substance, indivisible and without difference in power, might, and majesty; besides it we believe there is no divine nature, whether of angel, or of spirit, or of any power that may be believed to be God. This Son of God, then, God, born of the Father before every beginning whatever, sanctified the womb of the virgin Mary and took from her true man, begotten without male seed, two natures, namely of Godhead and of flesh, coming together wholly into one person, that is, our Lord Jesus Christ; and there was not in him an imaginary body or one of some phantom, but a solid and true one; he hungered, and thirsted, and grieved, and wept, and bore all the injuries of the body; finally he was crucified by the Jews and buried, and rose on the third day; afterwards he spent time with his disciples, and on the fortieth day after the resurrection ascended to heaven. This Son of man is also called Son of God, and the Son of God, God, is called son of man. We believe that there will be a resurrection of human flesh; and we say that the soul of man is not a divine substance or a part of God, but a creature created by the divine will.
Matt 17:5 (quotation, high confidence) · John 16:28 (quotation, high confidence) · John 16:7 (quotation, high confidence)
Notes and citation
Summary: Bishops may not let presbyters make the chrism; the subscriptions follow, then the heading and creed of the later Rule of Faith against the Priscillianists.
- The subscription list has Licinianus and Leonas where the opening list has Alacianus and Leones.
- The Rule of Faith that follows is later than the council of 400: its heading names Pope Leo (440–461) and Balconius of Braga, and it is usually dated about 447. It is transmitted with the canons of Toledo. Its anathemas follow as 21.1–21.18. Its phrase “from the Father and the Son” (Filioque) is an early Western witness to that wording.
- The quotations are Matt 17:5, John 16:28, and John 16:7 (in a free form).
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (the sense and canon 21.11 require partem, “part”); OCR slip (word truncated); stray stop in the OCR; word split in the OCR): epi scopo → episcopo; conticere → conficere; destinatum ad. diem → destinatum ad diem; constitutio nem → constitutionem; subscripsi* Orticius → subscripsi. Orticius; Credimus un unum → Credimus in unum; de Patris esse natu: → de Patris esse natura:; veni m hunc mundum → veni in hunc mundum; abiero eco → abiero ego; deitatis et camis → deitatis et carnis; tertia dia → tertia die; aut Dei panem → aut Dei partem.
Topics: Church office, Trinity, Christology, Heresy
Cite (SBL): Conc. Tolet. I 20 (PL 84:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
Chapter 21
21.1PL 84:333
Si quis autem dixerit aut crediderit a Deo omnipotente mundum hunc factum non fuisse, atque ejus Omnia instrumenta, anathema sit.
If anyone says or believes that this world and all its furnishings were not made by God almighty, let him be anathema.
Notes and citation
Summary: Anathema on those who deny that God made the world.
Topics: Heresy
Cite (SBL): Conc. Tolet. I 21.1 (PL 84:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.2PL 84:334
Si quis dixerit atque crediderit Deum Patrem eumdem esse Filium vel Paraclitum, anathema sit.
If anyone says and believes that God the Father is the same as the Son or the Paraclete, let him be anathema.
Notes and citation
Summary: Anathema on those who identify the Father with the Son or the Spirit.
Cite (SBL): Conc. Tolet. I 21.2 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.3PL 84:334
Si quis dixerit vel crediderit Dei Filium eumdem esse Patrem vel Paraclitum, anathema sit.
If anyone says or believes that the Son of God is the same as the Father or the Paraclete, let him be anathema.
Notes and citation
Summary: Anathema on those who identify the Son with the Father or the Spirit.
Notes on the original text
- Digital text corrected (OCR slip): coxerit → dixerit.
Cite (SBL): Conc. Tolet. I 21.3 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.4PL 84:334
Si quis dixerit vel crediderit Paraclitum vel Patrem esse vel Filium, anathema sit.
If anyone says or believes that the Paraclete is either the Father or the Son, let him be anathema.
Notes and citation
Summary: Anathema on those who identify the Spirit with the Father or the Son.
Cite (SBL): Conc. Tolet. I 21.4 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.5PL 84:334
Si quis dixerit vel crediderit carnem tantum sine anima a Filio Dei fuisse susceptam, anathema sit.
If anyone says or believes that flesh alone, without a soul, was taken up by the Son of God, let him be anathema.
Notes and citation
Summary: Anathema on those who deny Christ a human soul.
Topics: Christology, Heresy
Cite (SBL): Conc. Tolet. I 21.5 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.6PL 84:334
Si quis dixerit vel crediderit Christum innascibilem esse, anathema sit.
If anyone says or believes that Christ cannot be born, let him be anathema.
Notes and citation
Summary: Anathema on those who say Christ could not be born.
- “Cannot be born” renders innascibilem, a denial of Christ's real birth (as in the creed's “begotten” and “born of the virgin”).
Topics: Christology, Heresy
Cite (SBL): Conc. Tolet. I 21.6 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.7PL 84:334
Si quis dixerit vel crediderit deitatem Christi convertibilem fuisse, vel passibilem, anathema sit.
If anyone says or believes that the Godhead of Christ was changeable or passible, let him be anathema.
Notes and citation
Summary: Anathema on those who say Christ's divinity could change or suffer.
Notes on the original text
- Digital text corrected (OCR capitalization slip): anathema Sit → anathema sit.
Topics: Christology, Heresy
Cite (SBL): Conc. Tolet. I 21.7 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.8PL 84:334
Si quis dixerit vel crediderit alterum Deum esse priscae legis, alterum Evangeliorum, anathema sit.
If anyone says or believes that the God of the ancient law is one and the God of the Gospels another, let him be anathema.
Notes and citation
Summary: Anathema on those who separate the God of the Old Testament from the God of the Gospels.
Topics: Heresy, Scripture and canon
Cite (SBL): Conc. Tolet. I 21.8 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.9PL 84:334
Si quis dixerit vel crediderit ab altero Deo mundum factum fuisse, et non ab eo de quo scriptura est : In principio fecit Deus coelum et terram, anathema sit.
If anyone says or believes that the world was made by another God, and not by him of whom it is written, “In the beginning God made heaven and earth,” let him be anathema.
Gen 1:1 (quotation, high confidence)
Notes and citation
Summary: Anathema on those who say the world was made by another God than the God of Genesis.
Topics: Heresy
Cite (SBL): Conc. Tolet. I 21.9 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.10PL 84:334
Si quis dixerit vel crediderit corpora humana non resurgere post mortem, anathema sit.
If anyone says or believes that human bodies do not rise after death, let him be anathema.
Notes and citation
Summary: Anathema on those who deny the resurrection of the body.
Topics: Eschatology, Heresy
Cite (SBL): Conc. Tolet. I 21.10 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.11PL 84:334
Si quis dixerit vel crediderit animam humanam Dei portionem vel Dei esse substantiam, anathema sit.
If anyone says or believes that the human soul is a portion of God or the substance of God, let him be anathema.
Notes and citation
Summary: Anathema on those who say the human soul is part of God.
Topics: Heresy
Cite (SBL): Conc. Tolet. I 21.11 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.12PL 84:334
Si quis dixerit vel crediderit alias scripturas, praeter quas Ecclesia catholica recipit, in auctoritate habendas vel esse venerandas, anathema sit.
If anyone says or believes that other scriptures, besides those which the catholic church receives, are to be held in authority or venerated, let him be anathema.
Notes and citation
Summary: Anathema on those who give authority to scriptures not received by the catholic church.
- The Priscillianists were accused of using apocryphal writings.
Topics: Scripture and canon, Heresy
Cite (SBL): Conc. Tolet. I 21.12 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.13PL 84:334
Si quis dixerit vel crediderit deitatis et carnis unam esse in Christo naturam, anathema sit.
If anyone says or believes that there is one nature of Godhead and flesh in Christ, let him be anathema.
Notes and citation
Summary: Anathema on those who say Christ's divinity and flesh are one nature.
Topics: Christology, Heresy
Cite (SBL): Conc. Tolet. I 21.13 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.14PL 84:334
Si quis dixerit vel crediderit esse aliquid quod se extra divinam Trinitatem possit extendere, anathema sit.
If anyone says or believes that there is anything that can extend itself beyond the divine Trinity, let him be anathema.
Notes and citation
Summary: Anathema on those who say something divine exists beyond the Trinity.
- The sense is obscure; it probably rejects divine beings or emanations outside the Trinity (compare the creed's “besides it we believe there is no divine nature”).
Cite (SBL): Conc. Tolet. I 21.14 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.15PL 84:334
Si quis astrologiae vel mathesi existimat esse credendum, anathema sit.
If anyone thinks that astrology or the casting of horoscopes is to be believed, let him be anathema.
Notes and citation
Summary: Anathema on belief in astrology.
Topics: Heresy
Cite (SBL): Conc. Tolet. I 21.15 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.16PL 84:334
Si quis dixerit vel crediderit conjugia hominum, quae secundum legem divinam licita habentur, exsecrabilia esse, anathema sit.
If anyone says or believes that the marriages of human beings, which are held lawful according to the divine law, are accursed, let him be anathema.
Notes and citation
Summary: Anathema on those who condemn lawful marriage.
Cite (SBL): Conc. Tolet. I 21.16 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.17PL 84:334
Si quis dixerit vel crediderit carnes avium seu pecudum, quae ad escam datae sunt, non tantum pro castigatione corporum abstinendas, sed exsecrandas esse, anathema sit.
If anyone says or believes that the flesh of birds or cattle, which has been given for food, is to be abstained from not only for the chastening of bodies but as accursed, let him be anathema.
1 Tim 4:3 (echo, medium confidence)
Notes and citation
Summary: Anathema on those who condemn meat as accursed rather than abstaining from it for discipline.
Cite (SBL): Conc. Tolet. I 21.17 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).
21.18PL 84:334
Si quis in his erroribus Priscilliani sectam sequitur vel profitetur, ut aliud in salutari baptismo contra sedem sancti Petri faciat, anathema sit.
If anyone in these errors follows or professes the sect of Priscillian, so as to do otherwise in saving baptism, against the see of Saint Peter, let him be anathema.
Notes and citation
Summary: Anathema on followers of Priscillian, including those who practice baptism contrary to the see of Peter.
- The Latin of this last anathema is garbled; the sense is uncertain.
Notes on the original text
- Digital text corrected (stray letter in the OCR): baptismo c contra → baptismo contra.
Cite (SBL): Conc. Tolet. I 21.18 (PL 84:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-toledo-400/0/#p-21-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Hispana text in Migne PL 84, OCR slips corrected by logged corrections; re-read against the Latin (no public-domain English).