# Letters - Author: [Siricius, bishop of Rome](https://sophiascriptura.com/fathers/authors/siricius/) - Latin title: *Epistulae* - Date: 385 (certain) - Source: J.-P. Migne, ed., Patrologiae cursus completus, series Latina, vol. 67 (Paris, 1865), cols. 231-237; the same letter stands in PL 13:1131-1147 with Coustant's apparatus (Latin text: Migne, Patrologia Latina 67, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/siricius-epistulae/ - Passages: 59 ## Letter 1 to Himerius of Tarragona, inscription and introduction - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-0 - Source: PL 67:231c–231 d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Siricius, newly bishop of Rome, answers the report Himerius of Tarragona had sent to Damasus, claiming to bear the burdens of all as Peter's heir. ### Latin text Siricius Himerio episcopo Tarraconensi salutem. Directa ad decessorem nostrum sanctæ recordationis Damasum fraternitatis tuæ relatio, me jam in sedem ipsius constitutum , quia sic Dominus ordinavit, invenit : quam cum in conventu fratrum sollicitius legeremus, tanta invenimus quæ reprehensione et correctione sint digna , quanta optaremus laudanda cognoscere. Et quia necesse erat nos in ejus labores, curasque succedere, cui per Dei gratiam successimus in honorem : facto, ut oportebat, primitus meae provectionis indicio, ad singula, prout Dominus aspirare dignatus est, consultationi tuæ responsum competens non negamus. Quia pro officii nostri consideratione non est nobis dissimulare, non est tacere libertas : quibus major cunctis Christianae religionis zelus incumbit, portamus onera omnium qui gravantur. Quinimo hæc portat in nobis beatus apostolus Petrus, qui nos in omnibus, ut confidimus, administrationis suæ protegit et tuetur haeredes. ### English translation (Claude) Siricius to Himerius, bishop of Tarragona, greeting. The report of your brotherliness addressed to our predecessor Damasus, of holy memory, found me already established in his see, because the Lord so ordained. When we read it with great care in an assembly of the brothers, we found as many things deserving rebuke and correction as we would have wished to learn were praiseworthy. And because it was necessary for us to succeed to the labours and cares of him whom by the grace of God we succeeded in honour, having first given notice, as was fitting, of my promotion, we do not refuse to give your inquiry a fitting answer on each point, as the Lord has deigned to inspire. For in view of our office we have no freedom to dissemble or to keep silent, on whom a greater zeal for the Christian religion lies than on all; we bear the burdens of all who are weighed down. Indeed, the blessed apostle Peter bears these things in us, who, as we trust, protects and guards us in all things as heirs of his administration. ### Scripture references - Gal 6:2: echo, low confidence ### Translation notes - This is Siricius's decretal to Himerius (10 February 385). Allusion: Gal 6:2 (bearing burdens). The digital text has many OCR slips; the clearest are corrected, the rest translated by sense. A stray page number was removed. ### Citation (SBL) Siricius, Ep. 1.0 (PL 67:231c–231 d; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-0). ## Letter 1 to Himerius of Tarragona, chapter 1 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-1 - Source: PL 67:231d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Converts baptized by Arians are not to be rebaptized but received by the bishop's laying on of hands. ### Latin text Prima itaque paginæ tuæ fronte signasti baptizatos ab impiis Arianis plurimos ad fidem catholicam festinare, et quosdam de fratribus nostris eosdem denuo baptizare velle, quod non licet, cum hoc fieri et Apostolus vetet (Eph. IV), et canones contradicant, et post cassatum Ariminense concilium missa ad provincias, a venerandæ memoriæ prædecessore meo Liberio, generalia decreta prohibeant, quos nos cum Novatianis aliisque hæreticis, sicut est in synodo constitutum (In concil. Nicæno, c. 8), per invocationem solam septiformis Spiritus episcopalis manus impositione, catholicorum conventui sociamus, quod etiam totus Oriens Occidensque custodit, a quo tramite vos quoque posthac minime convenit deviare : si non vultis a nostro collegio synodali sententia separari. ### English translation (Claude) In the very first part of your letter, then, you indicated that very many who had been baptized by the impious Arians are hastening to the Catholic faith, and that some of our brothers wish to baptize them again. This is not lawful, since the Apostle forbids it to be done, the canons oppose it, and the general decrees sent to the provinces by my predecessor Liberius, of venerable memory, after the council of Ariminum was annulled, prohibit it. Such persons we join to the assembly of Catholics, together with the Novatianists and other heretics, as was laid down in the synod, through the invocation of the sevenfold Spirit alone, by the laying on of the bishop's hand; this the whole East and West also keeps, and from this path it is by no means fitting for you to deviate hereafter, if you do not wish to be separated from our fellowship by synodal sentence. ### Scripture references - Eph 4:5: allusion, medium confidence - Isa 11:2: echo, low confidence ### Extrabiblical texts - Conc. Nic. 8 (Creed and Canons of the Council of Nicaea (325)): allusion, medium confidence ### Translation notes - Allusion: Eph 4:5 (“one baptism”, Migne's reference). The synod is Nicaea, canon 8 (on the Novatianists), as Migne notes. The “sevenfold Spirit” echoes Isa 11:2. OCR slips corrected. ### Citation (SBL) Siricius, Ep. 1.1 (PL 67:231d; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-1). ## Letter 1 to Himerius of Tarragona, chapter 2 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-2 - Source: PL 67:231d–233 c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solemn baptism is to be given only at Easter and Pentecost to prepared candidates, but infants and those in danger are to be baptized at once. ### Latin text Sequitur de diversis baptizandorum temporibus, prout unicuique libitum fuerit, improbabilis et emendanda confusio, quæ a nostris consacerdotibus (quod commoti dicimus) non ratione auctoritatis alicujus, sed sola temeritate præsumitur, ut passim ac libere natalitiis Christi, seu apparitionis, nec non et Apostolorum, seu Martyrum festivitatibus innumeræ, ut asseris, plebes baptismi mysterium consequantur, cum hoc sibi privilegium et apud nos, et apud omnes Ecclesias dominicum specialiter cum Pentecoste sua Pascha defendat, quibus solis per annum diebus ad fidem confluentibus generalia baptismatis tradi convenit sacramenta. His duntaxat electis, qui ante quadraginta, vel eo amplius dies nomen dederint, et exorcismis, quotidianisque orationibus atque jejuniis fuerint expiati, quatenus apostolica illa impleatur præceptio, ut expurgato fermento veteri, nova incipiat esse conspersio (I Cor. v). Sicut ergo Paschalem reverentiam in nullo dicimus esse minuendam, ita infantibus, qui necdum loqui poterunt per ætatem, vel his quibus in qualibet necessitate opus fuerit sacri unda baptismatis, omni volumus celeritate succurri: ne ad nostrarum perniciem tendat animarum, si negato desiderantibus fonte salutari exiens unusquisque de sæculo et regnum perdat, et vitam. Quicunque etiam discrimen naufragii, hostilitatis incursum, obsidionis ambiguum, vel cujuslibet corporalis ægritudinis desperationem inciderint, et sibi unico credulitatis auxilio poposcerint subveniri : eodem, quo poscunt, momento temporis expetitæ regenerationis praemia consequantur. Hactenus erratum in hac parte sufficiat, nunc praefatam regulam omnes teneant sacerdotes, qui nolunt ab apostolice petræ, super quam Christus universalem construxit Ecclesiam, soliditate divelli (Matth. x). ### English translation (Claude) There follows the unacceptable confusion, needing correction, about the different times for baptizing, as it has pleased each one. This is presumed by our fellow bishops (we say it with emotion) not on the ground of any authority but by rashness alone: so that indiscriminately and freely, on the feasts of the Nativity of Christ or of the Epiphany, and also of the Apostles or the Martyrs, innumerable people, as you assert, receive the mystery of baptism; whereas both with us and with all the churches the Lord's Pascha, together with its Pentecost, specially claims this privilege for itself. On these days alone in the year it is fitting for the general sacraments of baptism to be given to those who flock to the faith; and only to those chosen who have given in their names forty days or more beforehand and have been purified by exorcisms and daily prayers and fasts, so that the apostolic precept may be fulfilled, that the old leaven being purged out, a new lump may begin. Just as, then, we say that the reverence due to Pascha is in no way to be diminished, so we wish that infants, who cannot yet speak because of their age, or those who in any necessity have need of the sacred water of baptism, be helped with all speed, lest it tend to the ruin of our souls if, the saving font being denied to those who desire it, each one leaving this world lose both the kingdom and life. Whoever, too, has fallen into the danger of shipwreck, the attack of an enemy, the uncertainty of a siege, or despair in any bodily sickness, and asks to be helped by the one aid of faith, let them obtain the reward of the regeneration they seek at the very moment they ask. Let it suffice that there has been error on this point until now; now let all bishops hold the rule stated above who do not wish to be torn from the solidity of the apostolic rock on which Christ built the universal church. ### Scripture references - 1 Cor 5:7: allusion, high confidence - Matt 16:18: allusion, high confidence ### Translation notes - Allusions: 1 Cor 5:7 (the old leaven); Matt 16:18 (the rock; Migne prints “Matth. x”). Sacerdotes/consacerdotes are rendered “bishops”. OCR slips corrected. ### Citation (SBL) Siricius, Ep. 1.2 (PL 67:231d–233 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-2). ## Letter 1 to Himerius of Tarragona, chapter 3 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-3 - Source: PL 67:233c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apostates who sacrificed to idols are excluded from communion, must do penance for life, and are reconciled only at death. ### Latin text Adjectum est etiam, quosdam Christianos ad apostasiam (quod dici nefas est) transeuntes, et idolorum cultu ac sacrificiorum contaminatione profanatos, quos a Christi corpore et sanguine, quo dudum redempti fuerant renascendo, jubemus abscindi. Et si resipiscentes forte aliquando fuerint ad lamenta conversi, his, quandiu vivunt agenda pœnitentia est, et in ultimo fine suo reconciliationis gratia tribuenda, quia, docente Domino, nolumus mortem peccatoris, sed tantum ut convertatur, et vivat (Ezech. XVIII). ### English translation (Claude) It has been added too that some Christians, passing over to apostasy (which is wicked to say), have been profaned by the worship of idols and the pollution of sacrifices. These we order to be cut off from the body and blood of Christ, by which they had once been redeemed in being reborn. And if, coming to their senses, they should perhaps at some time be turned to lamentation, they must do penance as long as they live, and the grace of reconciliation is to be granted them at their very end; because, as the Lord teaches, we do not wish the death of the sinner, but only that he turn and live. ### Scripture references - Ezek 18:23: allusion, high confidence - Ezek 33:11: allusion, medium confidence ### Translation notes - Allusion: Ezek 18:23, 32 (and 33:11). OCR slips corrected. ### Citation (SBL) Siricius, Ep. 1.3 (PL 67:233c; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-3). ## Letter 1 to Himerius of Tarragona, chapter 4 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-4 - Source: PL 67:233c–233 d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Siricius forbids a man to marry a girl betrothed to another, since violating the betrothal blessing is like sacrilege. ### Latin text De conjugalium autem violatione requisisti, si desponsatam alii puellam alter in matrimonium possit accipere? Hoc ne fiat, modis omnibus inhibemus, quia illa benedictio quam nupturæ sacerdos imponit, apud fideles cuiusdam sacrilegii instar est, si ulla transgressione violetur. ### English translation (Claude) You asked further about the violation of marriage: whether a man may take in marriage a girl betrothed to another. We forbid this to be done in every way, because that blessing which the priest lays on a bride is, among the faithful, like a kind of sacrilege if it is violated by any transgression. ### Translation notes - Desponsata: a girl betrothed (engaged) to another man; the blessing referred to is the priest's blessing at the betrothal or wedding. OCR slip corrected. ### Citation (SBL) Siricius, Ep. 1.4 (PL 67:233c–233 d; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-4). ## Letter 1 to Himerius of Tarragona, chapter 5 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-5 - Source: PL 67:233d–233 b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Penitents who return to military service, the shows, new marriages, or sexual relations are barred from communion except as viaticum at death. ### Latin text De his vero non incongrue dilectio tua apostoLicam sedem credidit consulendam, qui acta pœnitentia, tanquam canes ac sues ad vomitus pristinos et volutabra redeuntes, et militiæ cingulum, et ludicias voluptates, et nova conjugia, et inhibitos denuo appetivere concubitus, quorum professam incontinentium generati post absolutionem filii prodiderunt. De quibus, quia jam suffugium non habent pænitendi, id duximus decernendum, ut sola intra ecclesiam fidelibus oratione jungantur , sacræ mysteriorum celebritati , quamvis non mereantur, intersint : a dominicae autem mensae convivio segregentur, ut hac saltem destructione correpti, et ipsi in se sua errata castigent, et aliis exemplum tribuant, quatenus ab obscenis cupiditatibus retrahantur. Quibus tamen , quoniam carnali fragilitate ceciderunt, viatico munere, cum ad Dominum coeperint proficisci, per communionis gratiam volumus subveniri. Quam formam et circa mulieres quæ se post pœnitentiam talibus pollutionibus devinxerunt, servandam esse censemus. ### English translation (Claude) Your love has, not inappropriately, thought that the apostolic see should be consulted about those who, after doing penance, like dogs and swine returning to their former vomit and wallowing places, have again sought the belt of military service, the pleasures of the shows, new marriages, and forbidden intercourse, whose professed incontinence the sons born after their absolution have revealed. Concerning these, since they no longer have the refuge of penance, we have thought it should be decreed that they be joined with the faithful within the church only in prayer, and be present at the sacred celebration of the mysteries, though they do not deserve it, but be separated from the banquet of the Lord's table; so that, rebuked at least by this deprivation, they may both punish their own errors in themselves and give an example to others, that they may be drawn back from obscene desires. Yet to these, since they have fallen through the frailty of the flesh, we wish that help be given by the gift of the viaticum, through the grace of communion, when they begin to set out to the Lord. We judge that the same form is to be kept concerning women who after penance have bound themselves to such pollutions. ### Scripture references - 2 Pet 2:22: allusion, high confidence - Prov 26:11: echo, medium confidence ### Translation notes - Under the penitential discipline, those who had done public penance were bound to continence and to abstain from military service and marriage; “new marriages” (nova conjugia) here are marriages contracted after penance. Allusion: 2 Pet 2:22 (Prov 26:11). Several OCR slips corrected; others translated by sense. ### Citation (SBL) Siricius, Ep. 1.5 (PL 67:233d–233 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-5). ## Letter 1 to Himerius of Tarragona, chapter 6 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-6 - Source: PL 67:233b–233 c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Monks and nuns who have broken their vows and had children are to be expelled and do penance, receiving communion only at death. ### Latin text Praeterea monachorum quosdam atque monacharum, abjecto proposito sanctitatis, in tantam potestatis demersos esse lasciviam, ut prius clanculo, velut sub monasteriorum prætextu, illicita ac sacrilega se contagione miscuerint, postea vero in abruptum conscientiæ desperatione perducti de illicitis complexibus libere filios procrearint, quod et publicæ leges , et ecclesiastica jura condemnant: has igitur impudicas detestabilesque personas a monasteriorum cœtu, ecclesiarumque conventibus eliminandas esse mandamus, quatenus retrusæ in suis ergastulis tantum facinus continua lamentatione deflentes, purificatorio possint pœnitudinis igne decoquere, ut eis vel ad mortem saltem, solius misericordiæ intuitu per communionis gratiam possit indulgentia subvenire. ### English translation (Claude) Moreover, some monks and nuns, having cast off their purpose of holiness, have sunk into such wantonness of licence that at first they mingled secretly, as if under the pretext of the monasteries, in unlawful and sacrilegious union, and afterwards, led into the abyss by despair of conscience, freely begot children from their unlawful embraces, which both the public laws and ecclesiastical rights condemn. We order, then, that these unchaste and detestable persons be expelled from the company of the monasteries and the assemblies of the churches, so that, shut up in their cells and bewailing so great a crime with continual lamentation, they may burn it away in the purifying fire of penitence, so that at least at death, out of regard for mercy alone, pardon may come to their help through the grace of communion. ### Translation notes - OCR slips corrected; “potestatis” is probably a slip for “protervitatis”, translated by sense. ### Citation (SBL) Siricius, Ep. 1.6 (PL 67:233b–233 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-6). ## Letter 1 to Himerius of Tarragona, chapter 7 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-7 - Source: PL 67:233c–235 d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Siricius condemns priests and deacons who beget children after ordination, arguing from the Levitical priests' temple service that clergy must be continent, and sets penalties. ### Latin text Veniamus nunc ad sacratissimos ordines clericorum, quos in venerandæ religionis injuriam ita per vestras provincias calcatos atque confusos charitate tua insinuante reperimus, ut Jeremiæ nobis voce dicendum sit: Quis dabit capiti meo aquam, et oculis meis fontem lacrymarum, et flebo populum hunc die ac nocte (Jer. IX) ? Si ergo beatus propheta ad lugenda populi peccata non sibi ait lacrymas posse sufficere. quanto nos possumus dolore percelli, cum eorum qui in nostro sunt corpore, compellimur facinora deplorare, quibus præcipue secundum beatum Paulum instantia quotidiana et sollicitudo omnium Ecclesiarum indesinenter incumbit (II Cor. XI)? Quis enim infirmatur, et non infirmor ? Quis scandalizatur, et ego non uror ? Plurimos enim sacerdotes Christi atque levitas post longa consecrationis suæ tempora tam de conjugibus propriis, quam etiam de turpi coitu sobolem didicimus procreasse: et crimen suum hac præscriptione defendere, qua in Veteri Testamento sacerdotibus ac ministris generandi facultas legitur attributa. Dicat mihi nunc, quisquis ille est sectator libidinum , præceptorque vitiorum, si æstimat quia in lege Mosis passim sacris ordinibus a Domino nostro laxata sunt frena luxuriae, cur eos quibus committebantur sancta sanctorum præmonet dicens : Sancti estote, quia et ego sanctus sum Dominus Deus vester (Levit. XX) ? Cur etiam procul a suis domibus anno vicis suæ in templo habitare jussi sunt sacerdotes (Luc. I)? hac videlicet ratione, ne vel cum uxoribus possent carnale exercere commercium, ut conscientiae integritate fulgentes acceptabile Deo munus offerrent. Quibus expleto deservitionis suæ tempore, uxorius usus solius successionis causa fuerat relaxatus : quia non ex alia, nisi ex tribu Levi, quisquam ad Dei ministerium fuerat præceptus admitti (Num. XVIII). Unde et Dominus Jesus, cum nos suo illustrasset adventu, in Evangelio protestatur quia legem venerit implere, non solvere (Matth. V). Et ideo Ecclesiam, cujus sponsus est speciosus forma (Ephes. v), castitatis voluit splendore radiare : ut in die judicii, cum rursus advenerit, sine macula et ruga eam possit, sicut per apostolum suum instituit, reperire. Quarum sanctionum omnes sacerdotes atque levitae insolubili lege constringimur, ut a die ordinationis nostrae sobrietati ac pudicitiæ et corda nostra mancipemus, et corpora : dummodo per omnia Deo nostro in his quæ quotidie offerimus sacrificiis placeamus. Qui autem in carne sunt, dicente electionis Vase (Rom. VIII), Deo placere non possunt : vos autem jam non estis in carne, sed in spiritu : si tamen spiritus Dei habitat in vobis ; et ubi poterit, nisi in corporibus, sicut legimus (Sap. I), sanctis Dei spiritus habitare? Et quia aliquanti, de quibus loquimur (ut tua sanctitas retulit), ignoratione lapsos esse se defient, his hac conditione misericordiam dicimus non negandam, ut sine ullo honoris augmento in hoc quo detecti sunt, quandiu vixerint, officio perseverent, si tamen posthac continentes se studuerint exhibere. Hi vero qui illiciti privilegii excusatione nituntur, et sibi asserunt veteri hoc lege concessum , noverint se ab omni ecclesiastico honore, quo indigne usi sunt, apostolicæ sedis auctoritate dejectos, nec unquam posse veneranda attrectari mysteria, a quibus se ipsi, dum obscenis cupiditatibus inhiant, privaverunt. Et quia exempla praesentia cavere nos præmonent in futurum, quilibet episcopus, presbyter atque diaconus (quod non optamus), si deinceps fuerit talis inventus, jam nunc sibi omnem per nos indulgentiæ aditum intelligat obseratum, quia ferro necesse est excidantur vulnera quæ fomentorum non senserint medicinam. ### English translation (Claude) Let us come now to the most sacred orders of the clergy, which, as your charity informs us, we find so trampled upon and confounded throughout your provinces, to the injury of our venerable religion, that we must say with the voice of Jeremiah: “Who will give water to my head, and to my eyes a fountain of tears, and I will weep for this people day and night?” If, then, the blessed prophet says that tears could not suffice him to mourn the sins of the people, with what grief can we be struck, when we are compelled to deplore the crimes of those who are in our own body, on whom above all, according to blessed Paul, the daily pressure and the care of all the churches unceasingly lie? “Who is weak, and I am not weak? Who is made to stumble, and I do not burn?” For we have learned that very many priests of Christ and Levites, long after their consecration, have begotten offspring both from their own wives and from shameful intercourse, and defend their crime by this plea: that in the Old Testament the power of begetting is read to have been granted to priests and ministers. Let whoever that follower of lusts and teacher of vices is tell me now: if he thinks that in the law of Moses the reins of luxury were loosed indiscriminately by our Lord for the sacred orders, why does he warn those to whom the holy of holies was entrusted, saying, “Be holy, because I too am holy, the Lord your God”? Why also were the priests commanded to live in the temple, far from their homes, in the year of their turn? For this reason, obviously: that they might not have carnal intercourse even with their wives, so that, shining with integrity of conscience, they might offer an acceptable gift to God. To them, when the time of their service was completed, the use of their wives had been relaxed solely for the sake of succession, because no one except from the tribe of Levi had been commanded to be admitted to the ministry of God. Hence also the Lord Jesus, when he had enlightened us by his coming, testifies in the Gospel that he came to fulfil the law, not to destroy it. And therefore he willed that the church, whose bridegroom he is, fair in form, should shine with the splendour of chastity, so that on the day of judgment, when he comes again, he may find her without spot or wrinkle, as he instituted through his apostle. By the indissoluble law of these ordinances all of us priests and Levites are bound, so that from the day of our ordination we give over both our hearts and our bodies to sobriety and chastity, provided that we please our God in all things in the sacrifices we offer daily. “But those who are in the flesh,” as the Vessel of election says, “cannot please God; but you are not now in the flesh but in the spirit, if indeed the Spirit of God dwells in you.” And where can the Spirit of God dwell except in holy bodies, as we read? And because some of those of whom we speak (as your holiness has reported) lament that they fell through ignorance, we say that mercy is not to be denied them on this condition: that without any advancement in honour they remain, as long as they live, in the office in which they were found, provided that hereafter they strive to show themselves continent. But those who rely on the excuse of an unlawful privilege, and assert that this was granted them by the old law, let them know that by the authority of the apostolic see they are cast down from every ecclesiastical honour which they have used unworthily, and can never handle the venerable mysteries, of which they deprived themselves while they gaped after obscene desires. And because present examples warn us to take precautions for the future, if any bishop, presbyter, or deacon (which we do not wish) is found such hereafter, let him understand now that every approach to indulgence through us is closed to him; for wounds that have not felt the medicine of poultices must be cut out with the knife. ### Scripture references - Jer 9:1: quotation, high confidence - 2 Cor 11:28–29: quotation, high confidence - Lev 20:7: quotation, high confidence - Luke 1:8–9: allusion, medium confidence - Luke 1:23: allusion, medium confidence - Num 18:1–7: allusion, medium confidence - Matt 5:17: allusion, high confidence - Ps 45:2 (44:3 Vulg.): allusion, medium confidence - Eph 5:27: allusion, high confidence - Rom 8:8–9: quotation, high confidence ### Extrabiblical texts - Wis 1:4 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - The clerics in question are married men having relations with their own wives after ordination, as well as with others; “priests and Levites” are presbyters and deacons. Quotations and allusions: Jer 9:1 (8:23 in Hebrew/Vulgate numbering is not used here); 2 Cor 11:28–29; Lev 20:7 (11:44); Luke 1:8–9, 23; Num 18 (the Levites); Matt 5:17; Ps 45:2 (fair in form; LXX/Vulgate 44:3); Eph 5:27; Rom 8:8–9; Wis 1:4 (the Spirit dwells not in a body enslaved to sin; Migne: “Sap. I”). Many OCR slips; the clearest are corrected and the rest translated by sense. ### Citation (SBL) Siricius, Ep. 1.7 (PL 67:233c–235 d; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-7). ## Letter 1 to Himerius of Tarragona, chapter 8 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-8 - Source: PL 67:235d–235 a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Siricius rebukes the Spanish metropolitans for ordaining men married several times, contrary to the law's and Paul's rule of one wife. ### Latin text Didicimus etiam licenter ac libere inexploratæ vitæ homines, quibus etiam fuerint numerosa conjugia, ad præfatas dignitates prout cuicunque libuerit aspirare , quod non tantum illis qui ad hæc immoderata ambitione perveniunt, quantum metropolitanis specialiter Pontificibus imputamus, qui dum inhibitis ausibus connivent, Dei nostri quantum in se est præcepta contemnunt. Et ut taceamus quod altius suspicamur, ubi illud est quod Deus noster data per Mosen lege constituit, dicens, Sacerdotes mei semel nubant (Levit. XXI) ? et alio loco, Sacerdos uxorem virginem accipiat, non viduam, non repudiatam, non meretricem (Ezech. XLIV). Quod secutus Apostolus (I Timoth. III) ex persecutore prædicator, unius uxoris virum tam sacerdotem quam diaconum fieri debere mandavit. Quæ omnia ita a vestrarum regionum despiciuntur episcopis, quasi in contrarium magis fuerint constituta. Et quia non est nobis de hujusmodi usurpationibus negligendum , ne nos indignantis Domini vox justa corripiat, quae dicit : Videbas furem, et currebas cum eo , et ponebas tuam cum adulteris portionem (Psalm. XLIX) , quid ab universis posthaec Ecclesiis sequendum sit, quid vitandum, generali pronuntiatione decernimus. ### English translation (Claude) We have learned also that men of unexamined life, who have even had numerous marriages, aspire licentiously and freely to the dignities mentioned, as it pleases each. We impute this not so much to those who reach these things by immoderate ambition as especially to the metropolitan bishops, who, while they connive at forbidden presumption, despise, as far as in them lies, the precepts of our God. And to say nothing of what we suspect more deeply, where is that which our God established in the law given through Moses, saying, “My priests are to marry once”? And in another place, “Let the priest take a virgin as wife, not a widow, not one divorced, not a harlot.” Following this, the Apostle, from persecutor become preacher, commanded that both a priest and a deacon must be made the husband of one wife. All these things are so despised by the bishops of your regions as if they had rather been established to the contrary. And because we must not neglect usurpations of this kind, lest the just voice of the indignant Lord rebuke us, which says, “You saw a thief and ran with him, and put your portion with adulterers,” we decree by a general pronouncement what is to be followed and what avoided by all the churches hereafter. ### Scripture references - Lev 21:13–14: quotation, high confidence - Lev 21:7: allusion, medium confidence - Ezek 44:22: quotation, high confidence - 1 Tim 3:2: allusion, high confidence - 1 Tim 3:12: allusion, high confidence - Ps 50:18 (49:18 Vulg.): quotation, high confidence ### Translation notes - “My priests are to marry once” is cited as the law of Moses (Migne: Lev 21) but is not in the canonical text; unidentified paraphrase. The second quotation combines Lev 21:7, 13–14 and Ezek 44:22. Quotations: 1 Tim 3:2, 12; Ps 50:18 (LXX/Vulgate 49:18). OCR slips corrected. ### Citation (SBL) Siricius, Ep. 1.8 (PL 67:235d–235 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-8). ## Letter 1 to Himerius of Tarragona, chapter 9 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-9 - Source: PL 67:235a–235 b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Siricius sets the stages and intervals of a clerical career from childhood lector to bishop, for a man married once to a virgin. ### Latin text Quicunque itaque se Ecclesiæ vovit obsequiis, a sua infantia ante pubertatis annos baptizari, et lectorum debet ministerio sociari, qui ab accessu adolescentiæ usque ad tricesimum ætatis annum , si probabiliter vixerit , una tantum, et ea quam virginem communi per sacerdotem benedictione perceperit, uxore contentus, acolythus et subdiaconus esse debebit, post quæ ad diaconii gradum, si se ipse, primitus continentia præcunte, dignum probarit, accedat. Ubi si ultra quinque annos laudabiliter ministraverit, congrue presbyterium consequetur, et exinde post decennium episcopalem cathedram poterit adipisci : si tamen per hæc tempora integritas vitæ ac fidei ejus fuerit approbata. ### English translation (Claude) Whoever, then, has vowed himself to the service of the church from his infancy ought to be baptized before the years of puberty and associated with the ministry of the lectors. If he has lived approvedly from the onset of adolescence up to the thirtieth year of his age, content with one wife only, and her a virgin whom he received with the common blessing through the priest, he should be an acolyte and subdeacon; after which let him come to the grade of the diaconate, if he has first proved himself worthy by continence going before. If he has ministered there laudably for more than five years, he will fittingly obtain the presbyterate, and thence after ten years he may attain the episcopal chair, provided that through these periods the integrity of his life and faith has been approved. ### Citation (SBL) Siricius, Ep. 1.9 (PL 67:235a–235 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-9). ## Letter 1 to Himerius of Tarragona, chapter 10 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-10 - Source: PL 67:235b–235 c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An adult convert may be ordained only if married once to a virgin, passing through the lower orders over set intervals. ### Latin text Qui vero jam ætate grandævus melioris propositi conversatione provocatus ex laico ad sacram militiam pervenire festinat, desiderii sui fructum non aliter obtinebit, nisi eo quo baptizatur tempore statim lectorum aut exorcistarum numero societur : si tamen eum unam habuisse vel habere, et hanc virginem accepisse constet uxorem. Qui dum initiatus fuerit, expleto biennio, per quinquennium aliud acolythus et subdiaconus fiat, et sic ad diaconatum, si per haec tempora dignus judicatus fuerit, provehatur. Exinde jam accessu temporum presbyterium vel episcopatum, si eum cleri ac plebis evocarit electio, non immerito sortietur. ### English translation (Claude) But one who, already advanced in age and called by the conduct of a better purpose, hastens from being a layman to come to the sacred service, will not obtain the fruit of his desire unless, at the very time he is baptized, he is at once joined to the number of the lectors or exorcists; provided that it is established that he has had or has one wife, and that he took her as a virgin. When he has been initiated, after two years have passed, let him become an acolyte and subdeacon for another five years, and so let him be promoted to the diaconate, if he has been judged worthy through these periods. Thence, with the passage of time, he will not undeservedly obtain the presbyterate or the episcopate, if the choice of the clergy and people calls him. ### Translation notes - “Sacram nuntiam” is read as “sacram militiam” (the sacred service), as in 1.15. ### Citation (SBL) Siricius, Ep. 1.10 (PL 67:235b–235 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-10). ## Letter 1 to Himerius of Tarragona, chapter 11 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-11 - Source: PL 67:235c–235 d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A cleric who marries a widow or a second wife loses his rank and is reduced to lay communion. ### Latin text Quisquis sane clericus aut viduam, aut certe secundam conjugem duxerit, omni ecclesiasticæ dignitatis privilegio mox nudetur, laica tantum sibi communione concessa, quam ita demum poterit possidere, si nihil postea , propter quod hanc perdat, admittat. ### English translation (Claude) Any cleric indeed who marries either a widow or a second wife is to be stripped at once of every privilege of ecclesiastical dignity, being granted lay communion only, which he may keep only if he commits nothing afterwards for which he would lose it. ### Citation (SBL) Siricius, Ep. 1.11 (PL 67:235c–235 d; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-11). ## Letter 1 to Himerius of Tarragona, chapter 12 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-12 - Source: PL 67:235d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clerics may have in their houses only the women Nicaea allowed, their close relatives. ### Latin text Feminas vero non alias esse patimur in domibus clericorum , nisi eas tantum quas propter solas necessitudinum causas habitare cum eisdem synodus Nicæna permisit. ### English translation (Claude) We do not allow women to be in the houses of clerics other than those only whom the Nicene synod permitted to live with them solely for reasons of kinship. ### Extrabiblical texts - Conc. Nic. 3 (Creed and Canons of the Council of Nicaea (325)): allusion, high confidence ### Translation notes - The reference is to Nicaea, canon 3. ### Citation (SBL) Siricius, Ep. 1.12 (PL 67:235d; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-12). ## Letter 1 to Himerius of Tarragona, chapter 13 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-13 - Source: PL 67:235d–237 a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worthy monks may be ordained, but must pass through each grade at the set intervals. ### Latin text Monachos quoque, quos tamen morum gravitas, et vitæ ac fidei institutio sancta commendat, clericorum officiis aggregari et optamus, et volumus : ita ut qui intra tricesimum ætatis annum sunt. in minoribus per gradus singulos crescente tempore promoveantur ordinibus, et sic ad diaconatus vel presbyterii insignia maturæ ætatis consecratione perveniant, nec statim saltu ad episcopatus culmen ascendant, nisi in his eadem quæ singulis dignitatibus superius præfiximus, tempora fuerint custodita. ### English translation (Claude) Monks too, provided that seriousness of character and a holy ordering of life and faith commend them, we both desire and wish to be added to the offices of the clergy; in such a way that those who are under the thirtieth year of age are promoted in the lesser orders through each grade as time goes on, and so arrive at the insignia of the diaconate or presbyterate by consecration at a mature age, and do not at once ascend by a leap to the summit of the episcopate, unless the same intervals which we have set above for each dignity have been kept in their case. ### Citation (SBL) Siricius, Ep. 1.13 (PL 67:235d–237 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-13). ## Letter 1 to Himerius of Tarragona, chapter 14 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-14 - Source: PL 67:237a–237 b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Former penitents may not be ordained; penitents, twice-married men, and husbands of widows ordained in ignorance are not to be promoted. ### Latin text Illud quoque nos par fuit providere ut, sicut pœnitentiam agere cuiquam non conceditur clericorum, ita et post pœnitudinem ac reconciliationem nulli unquam laico liceat honorem clericatus adipisci, quia quamvis sit omnium peccatorum contagione mundati, nulla tamen debent gerendorum sacramentorum instrumenta suscipere, qui dudum fuerint vasa vitiorum. Ut si per ignorantiam vel pœnitens, vel digamus, aut viduæ maritus clerici facti fuerint, non promoveantur. ### English translation (Claude) It was right for us also to provide this: that, just as no cleric is allowed to do penance, so also after penance and reconciliation no layman may ever be allowed to obtain the honour of the clergy; because, although he has been cleansed from the contagion of all sins, those who were once vessels of vices ought not to take up any instruments for administering the sacraments. So if, through ignorance, a penitent, or a twice-married man, or the husband of a widow has been made a cleric, let them not be promoted. ### Translation notes - “dOMamus” is read as “digamus” (twice married), as in 1.15. OCR slip corrected. ### Citation (SBL) Siricius, Ep. 1.14 (PL 67:237a–237 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-14). ## Letter 1 to Himerius of Tarragona, chapter 15 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-1-15 - Source: PL 67:237b–237 c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Penitents, twice-married men, and husbands of widows already ordained may keep their grade without promotion; Himerius is to circulate the decretal through Spain. ### Latin text Et quia his omnibus quæ in reprehensionem veniunt, sola excusatio ignorationis obtenditur , cui nos interim solius pietatis intuitu necesse est clementer ignoscere , quicunque poenitens, quicunque digamus , quicunque viduæ maritus ad sacram militiam indebite et incompetenter irrepsit, hac sibi conditione a nobis veniam intelligat relaxatam, ut in magno debeat computare beneficio, si adempta sibi omni spe promotionis, in hoc quo invenietur ordine, perpetua stabilitate permaneat : scituri posthac provinciarum omnium summi antistites, quod si ultra ad sacros ordines quemquam de talibus crediderint assumendum, et de suo et de corum statu quos contra canones et interdicta nostra provexerint, congruam ab apostolica sede promendam esse sententiam. Explicuimus, ut arbitror, frater charissime, universa quæ digesta sunt in querelam, et ad singulas causas , de quibus per filium nostrum Bassianum presbyterum ad Romanam Ecclesiam, ut pote ad caput tui corporis, retulisti, sufficientia , quantum opinor, responsa reddidimus : nunc fraternitatis tuæ animum ad servandos canones et teneuda decretalia constituta magis ac magis incitamus. Ut hæc quæ ad tua consulta rescripsimus, in omnium coepiscoporum nostrorum perferri facias notionem, et non solum eorum qui in tua sunt diœcesi constituti, sed etiam ad universos Carthaginienses ac Bæticos, Lusitanos atque Gallicos, vel eos qui vicinis tibi collimitant hinc inde provinciis hæc quæ a nobis sunt salubri ordinatione disposita, sub litterarum tuarum prosecutione mittantur. Et quanquam statuta sedis apostolicæ, vel canonum venerabilia definita nulli sacerdotum Domini ignorare sit liberum, ut illius tamen ct pro antiquitate sacerdotii tui dilectioni tuæ esse admodum potcrit gloriosum , si ea quæ ad tc speciali norninc generaliter scripta sunt, pcr unanimitatis tuæ sollicitudinem in universorum fratrum nostrorum notitiam perferantur, quatenus et quae a nobis non inconsultc, sed provide sub nimia cautela et deliberatione sunt et salubriter constituta, intemerata permaneant, et omnibus in posterum excusationibus aditus, qui jam nulli apud nos patere poterit, obstruatur. Data III idus Februarii, Arcadio et Bauto VV. cc. conss. (An. Christi 385.) ### English translation (Claude) And because for all these things that come under rebuke only the excuse of ignorance is put forward, which for the present we must mercifully acknowledge out of regard for compassion alone: any penitent, any twice-married man, any husband of a widow who has crept into the sacred service undeservedly and improperly, let him understand that pardon is granted him by us on this condition, that he should count it a great kindness if, every hope of promotion taken from him, he remains with lasting stability in the order in which he is found. And let the chief bishops of all the provinces know hereafter that if they think anyone of such men is to be taken into the sacred orders any more, a fitting sentence will be pronounced by the apostolic see both on their own standing and on that of those whom they have promoted against the canons and our prohibitions. We have set out, I think, dearest brother, everything that was laid out in complaint, and to each of the matters which you referred to the Roman church, as to the head of your body, through our son Bassianus the presbyter, we have given sufficient answers, as I believe. Now we urge the mind of your brotherliness more and more to keep the canons and to hold the decretal ordinances; so that you bring what we have written in reply to your inquiry to the notice of all our fellow bishops, and not only of those established in your diocese, but also that these things which we have arranged by a salutary ordinance be sent, accompanied by your letters, to all the Carthaginians and Baeticans, Lusitanians and Gallicians, and those who border on you in the neighbouring provinces on either side. And although no bishop of the Lord is free to be ignorant of the statutes of the apostolic see or the venerable definitions of the canons, yet it will be very glorious for your love, also in view of the antiquity of your episcopate, if the things that have been written to you by name but for all are brought through the care of your unanimity to the notice of all our brothers; so that what has been established by us not inconsiderately but providently, with great caution and deliberation, and for salvation, may remain inviolate, and access for all excuses in future, which can now lie open to no one with us, may be shut off. Given on the third day before the Ides of February, in the consulship of Arcadius and Bauto, most distinguished men (AD 385). ### Translation notes - “Carthaginians” are the people of the Spanish province of Carthaginiensis; “Gallicians” those of Gallaecia. Migne's date (AD 385) is kept in the text. Many OCR slips; the clearest corrected, others translated by sense (“clementer i; noscere” = “clementer ignoscere”). ### Citation (SBL) Siricius, Ep. 1.15 (PL 67:237b–237 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/1-15). ## Letter 4 to Anysius of Thessalonica, inscription - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-4-0 - Source: PL 13:1148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greeting of Siricius's letter to Anysius, bishop of Thessalonica. ### Latin text Dilectissimo fratri Anysio Siricius. ### English translation (Claude) Siricius to his dearest brother Anysius. ### Translation notes - Anysius was bishop of Thessalonica (ca. 383–410); this short letter gives him authority over episcopal ordinations in Illyricum. ### Citation (SBL) Siricius, Ep. 4.0 (PL 13:1148; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/4-0). ## Letter 4 to Anysius of Thessalonica, chapter 1 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-4-1 - Source: PL 13:1148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Siricius renews his order that no bishop be ordained in Illyricum without the consent of Anysius of Thessalonica, after rival ordinations had produced, in effect, three bishops in one church. ### Latin text Etiam dudum, frater charissime, per Candidianum episcopum, qui nos praecessit ad Dominum, hujusmodi litteras dederamus, ut nulla licentia esset sine consensu tuo in Illyrico episcopos ordinare praesumere : quae utrum ad te pervenerint, scire non potui. Multa enim gesta sunt illic per contentionem ab episcopis in ordinationibus faciendis, quod tua melius charitas novit. Et ideo sollicite agere te oportet, ne, ut factum est, certatim in una ecclesia dum ordinare praesumunt indignos, veluti tres episcopos fecisse videantur. Ad omnem enim hujusmodi audaciam comprimendam vigilare debet instantia tua, Spiritu in te sancte fervente : ut vel ipse, si potes, vel quos judicaveris episcopos idoneos cum litteris dirigas dato consensu, qui possit in ejus locum qui defunctus vel depositus fuerit, catholicum episcopum, et vita et moribus probatum, secundum Nicaenae synodi statuta, vel ecclesiae Romanae clericum de clero meritum ordinare. ### English translation (Claude) Some time ago, dearest brother, through Bishop Candidianus, who has gone before us to the Lord, we had sent a letter to this effect: that no one should have licence to presume to ordain bishops in Illyricum without your consent. Whether it reached you I have not been able to learn. For many things have been done there through contention by bishops in carrying out ordinations, as your charity knows better. And therefore you must act with care, lest, as has happened, while they vie with one another in presuming to ordain unworthy men in one church, they appear to have made, as it were, three bishops. Your diligence must watch to suppress every audacity of this kind, with the Holy Spirit burning in you: so that either you yourself, if you can, or bishops whom you judge fit, sent with letters once your consent has been given, may ordain in the place of one who has died or been deposed a catholic bishop approved in life and conduct, according to the statutes of the synod of Nicaea, or a deserving cleric of the Roman church from the clergy. ### Scripture references - Rom 12:11: echo, low confidence ### Extrabiblical texts - Conc. Nic. 4 (Creed and Canons of the Council of Nicaea (325)): allusion, medium confidence ### Translation notes - The closing clause ('vel ecclesiae Romanae clericum de clero meritum') is obscure in the digital text; it is rendered literally, and it may mean a cleric of the local church from its own clergy. The 'statutes of the synod of Nicaea' are probably canons 4 and 6 (ordination by the bishops of the province with the metropolitan's consent). - Allusion: Rom 12:11 ('fervent in spirit'). ### Citation (SBL) Siricius, Ep. 4.1 (PL 13:1148; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/4-1). ## Letter 5 to the bishops of Africa, inscription - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-5-0 - Source: PL 13:1155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greeting of the synodal letter of the Roman council of 386 to the bishops of Africa. ### Latin text Dilectissimis fratribus et coepiscopis per Africam, SIRICIUS . ### English translation (Claude) Siricius to his dearest brothers and fellow bishops throughout Africa. ### Translation notes - This letter reports the decisions of a council of eighty bishops held at Rome on 6 January 386; the African council of Telepte (418) read it again. ### Citation (SBL) Siricius, Ep. 5.0 (PL 13:1155; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/5-0). ## Letter 5 to the bishops of Africa, chapter 1 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-5-1 - Source: PL 13:1155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The council at Peter's tomb sends the African bishops a reminder of existing apostolic and patristic rules, neglected by some who follow popular will rather than God's judgment. ### Latin text Cum in unum plurimi fratres convenissemus ad sancti apostoli Petri reliquias, per quem et apostolatus et episcopatus in Christo coepit exordium, placuitque propter emergentes plurimas causas, quae in aliquantis non erant causae, sed crimina, de caetero sollicitudo esset unicuique in Ecclesia curam hujusmodi habere, sicut apostolus praedicat Paulus (Eph. V, 27), talem Deo Ecclesiam exhibendam, non habentem maculam aut rugam, ne per alicujus morbidae ovis afflatum, conscientia nostra contaminata videretur. Qua de re, meliori consilio id sedit. Propter eos maxime, qui in praesenti, valetudine corporis aut fessae aetatis causa, adesse minime potuerunt, quo perpetua istiusmodi forma servetur, litteras tales dare placuit, non quae nova praecepta aliqua imperent, sed quibus ea, quae per ignaviam desidiamque aliquorum neglecta sunt, observari cupiamus, quae tamen apostolica et patrum constitutione sunt constituta, sicut scriptum est : State, et tenete traditiones nostras sive per verbum, sive per epistolam (II Thess. II, 14). Illud certe vestram debet mentem, dilectissimi fratres, vehementius excutere, ut ab omni labe saeculi istius immunes ad Dei conspectum securique veniamus. Non enim erimus immunes, quia praesumus plebibus; cum scriptum sit, Cui multum creditum fuerit, plus ab eodem requiretur (Luc. XII, 43). Ergo quoniam non pro nobis tantum, sed pro populo credito cogimur praestare rationem, populum disciplina deifica humilem erudire debemus. Exstiterunt enim nonnulli, qui statuta majorum non tenentes, castitatem Ecclesiae praesumptione sua violarunt, voluntatem, populi sequentes, Deique judicium non timentes. ### English translation (Claude) When many of us brothers had come together at the relics of the holy apostle Peter, through whom both the apostolate and the episcopate in Christ took their beginning, it was resolved, because of the very many cases that were arising, which in some instances were not cases but crimes, that for the future each one in the church should take care of matters of this kind, as the apostle Paul preaches, that a church must be presented to God "having no spot or wrinkle," lest our conscience should seem defiled by the breath of some diseased sheep. On this matter the better counsel prevailed. Chiefly for the sake of those who could not be present on this occasion because of bodily ill health or tired age, so that a perpetual pattern of this kind may be kept, it was resolved to send such a letter: not one that commands any new precepts, but one by which we desire that those things be observed which have been neglected through the sloth and idleness of some, things which nevertheless were established by apostolic and patristic constitution, as it is written: "Stand firm and hold our traditions, whether by word or by letter." This certainly ought to stir your minds more strongly, dearest brothers, so that we may come free from every stain of this world, and without anxiety, into the sight of God. For we shall not be free from guilt because we preside over peoples, since it is written: "To whom much has been entrusted, more will be required of him." Since, then, we are compelled to render account not for ourselves only but for the people entrusted to us, we must instruct the people to be humble by a godly discipline. For there have been some who, not holding to the statutes of our forefathers, have violated the chastity of the church by their presumption, following the will of the people and not fearing the judgment of God. ### Scripture references - Eph 5:27: quotation, high confidence - 2 Thess 2:15 (2:14 Vulg.): quotation, high confidence - Luke 12:48: quotation, high confidence ### Translation notes - 'Through whom both the apostolate and the episcopate in Christ took their beginning' is Siricius's claim for Peter, translated exactly. Quotations: Eph 5:27; 2 Thess 2:15 (2:14 Vulg.); Luke 12:48 (the digital text's 'Luc. XII, 43' is a slip). ### Citation (SBL) Siricius, Ep. 5.1 (PL 13:1155; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/5-1). ## Letter 5 to the bishops of Africa, chapter 2 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-5-2 - Source: PL 13:1156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eight rules for all catholic bishops: no ordination without the primate's knowledge; no bishop ordained by a single bishop; no former soldiers after baptism, no clerics marrying widows, no laymen married to widows in the clergy; no poaching or receiving of other churches' clerics; Novatianist and Montensian converts received by laying on of hands. ### Latin text Ergo ne pari more silentio connivere atque adhibere consensum talibus videamur, unde gehennae poenas possimus incurrere, dicente Domino, Furem videbas, et currebas cum eo, et cum adulteris portionem tuam ponebas (Psal. XLIX, 18) : haec sunt, quae deinceps intuitu divini judicii omnes catholicos episcopos expedit custodire. I. Primum, ut extra conscientiam sedis apostolicae, hoc est primatis, nemo audeat ordinare. Integrum enim judicium est, quod plurimorum sententia confirmatur. II. Ne unus episcopus episcopum ordinare praesumat propter arrogantiam, ne furtivum beneficium praestitum videatur. Hoc enim in synodo Nicaena (Can. 4) constitutum est et definitum. III. Item, si quis post remissionem peccatorum, cingulum militiae saecularis habuerit, ad clerum admitti non debet. IV. Ut mulierem, id est, viduam clericus non ducat uxorem. V. Ut is, qui laicus viduam duxerit, non admittatur ad clerum. VI. Ut de aliena Ecclesia ordinare clericum nullus usurpet (Nicaen. concil. c. 7, Antioch. c. 22, Sardic. c. 18 et 19). VII. Ut abjectum clericum alia Ecclesia non admittat (Nicaen. concil. c. 5, Antioch. c. 6, Sardic. c. 16). VIII. Ut venientes a Novatianis vel Montensibus, per manus impositionem suscipiantur, praeter eos quos rebaptizant. ### English translation (Claude) So, lest we seem in like manner to connive by silence and give our consent to such men, whereby we could incur the punishments of Gehenna, as the Lord says, "You saw a thief and ran with him, and you put your portion with adulterers," these are the things which henceforth, in view of the divine judgment, it is expedient for all catholic bishops to keep. I. First, that no one dare to ordain without the knowledge of the apostolic see, that is, of the primate. For that judgment is sound which is confirmed by the sentence of many. II. That one bishop should not presume to ordain a bishop, because of arrogance, lest the favour seem to have been granted by stealth. For this was laid down and defined in the synod of Nicaea (canon 4). III. Likewise, if anyone after the remission of sins has worn the belt of secular military service, he ought not to be admitted to the clergy. IV. That a cleric should not take as wife a woman, that is, a widow. V. That one who as a layman has married a widow should not be admitted to the clergy. VI. That no one should usurp the ordaining of a cleric from another church (Council of Nicaea canon 7, Antioch canon 22, Sardica canons 18 and 19). VII. That another church should not admit a cleric who has been cast out (Council of Nicaea canon 5, Antioch canon 6, Sardica canon 16). VIII. That those coming from the Novatianists or the Montenses be received by the laying on of hands, except those whom they rebaptize. ### Scripture references - Ps 50:18 (49:18 Vulg.): quotation, high confidence ### Extrabiblical texts - Conc. Nic. 4 (Creed and Canons of the Council of Nicaea (325)): allusion, high confidence - Conc. Nic. 5 (Creed and Canons of the Council of Nicaea (325)): allusion, medium confidence - Conc. Nic. 8 (Creed and Canons of the Council of Nicaea (325)): allusion, medium confidence - Conc. Antioch. 22 (Canons of the Council of Antioch (in Encaeniis)): allusion, low confidence - Conc. Sard. (Lat.) 18 (Canons of the Council of Sardica (Latin)): allusion, low confidence ### Translation notes - 'The apostolic see, that is, of the primate' probably refers in the African context to the primate of each province; the wording is translated exactly. The Montenses were the Donatists of Rome. Rule IV ('mulierem, id est viduam') forbids a cleric to marry a widow. - The canon references in parentheses are in the digital text (Migne's). The reference to Antioch is to the council of 341 and to Sardica's canons by the Latin numbering. Quotation: Ps 50:18 (49:18 Vulg.). ### Citation (SBL) Siricius, Ep. 5.2 (PL 13:1156; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/5-2). ## Letter 5 to the bishops of Africa, chapter 3 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-5-3 - Source: PL 13:1160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The council urges that priests and deacons abstain from intercourse with their wives, since they must always be ready to offer the sacrifice or baptize; 'husband of one wife' (1 Tim 3:2) is read as looking to future continence. ### Latin text Praeterea quod dignum et pudicum et honestum est suademus , ut sacerdotes et levitae cum uxoribus suis non coeant; quia in ministerio, ministerii quotidianis necessitatibus, occupantur. Ad Corinthios namque sic Paulus scribit, dicens : Abstinete vos, ut vacetis orationi (I Cor. VII, 5). Si ergo laicis abstinentia imperatur, ut possint deprecantes audiri : quanto magis sacerdos utique omni momento paratus esse debet, munditiae puritate securus, ne aut sacrificium offerat, aut baptizare cogatur? Qui si contaminatus fuerit carnali concupiscentia, quid faciat? Excusabit? Quo pudore, qua mente usurpabit? Qua conscientia, quo merito hic exaudiri se credit, cum dictum sit : Omnia munda mundis, coinquinatis autem et infidelibus nihil mundum (Tit. I, 15)? Qua de re hortor, moneo, rogo, tollatur hoc opprobrium, quod potest jure etiam gentilitas accusare. Forte hoc creditur; quia scriptum est, Unius uxoris virum (I Tim. III, 2). Non permanentem in concupiscentia generandi dixit, sed propter continentiam futuram. Neque enim integros non admisit, qui ait : Vellem autem omnes homines sic esse, sicuti et ego (I Cor. VII, 7). Et apertius declarat dicens : Qui autem in carne sunt, Deo placere non possunt. Vos autem jam non estis in carne, sed in spiritu (Rom. VIII, 8). ### English translation (Claude) Besides this, we urge what is worthy and chaste and honourable: that priests and Levites should not have intercourse with their wives, because in the ministry they are occupied with the daily necessities of the ministry. For Paul writes thus to the Corinthians, saying: "Abstain, so that you may be free for prayer." If, then, abstinence is commanded to laymen so that they may be heard when they pray, how much more must a priest be ready at every moment, secure in the purity of cleanness, lest he have to offer the sacrifice or to baptize? If he has been defiled by carnal desire, what will he do? Will he excuse himself? With what shame, with what mind will he take it upon himself? With what conscience, by what merit does he believe that he will be heard here, when it has been said: "To the clean all things are clean, but to the defiled and unbelieving nothing is clean"? Therefore I exhort, I admonish, I ask: let this reproach be taken away, which even the Gentiles can rightly charge. Perhaps this is believed because it is written, "the husband of one wife." He did not say this of one persisting in the desire of begetting, but on account of the continence to come. For he who says, "I would that all men were as I myself am," did not refuse to admit those who were unmarried. And he declares it more plainly, saying: "Those who are in the flesh cannot please God. But you are no longer in the flesh, but in the spirit." ### Scripture references - 1 Cor 7:5: quotation, high confidence - Titus 1:15: quotation, high confidence - 1 Tim 3:2: quotation, high confidence - 1 Cor 7:7: quotation, high confidence - Rom 8:8–9: quotation, high confidence ### Translation notes - 'Priests and Levites' are presbyters and deacons. The rule of clerical continence and the reading of 1 Tim 3:2 are translated exactly. A source reference that the digital text prints inside the sentence (Aeneas of Paris, Against the Greeks, c. 102, a ninth-century work that quotes this letter) is an editor's note and is removed by a logged correction. - Quotations: 1 Cor 7:5; Titus 1:15; 1 Tim 3:2; 1 Cor 7:7; Rom 8:8–9. ### Citation (SBL) Siricius, Ep. 5.3 (PL 13:1160; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/5-3). ## Letter 5 to the bishops of Africa, chapter 4 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-5-4 - Source: PL 13:1161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keeping these rules will bring unity and the peace Christ left; anyone who departs from them is excluded from communion. ### Latin text Haec itaque, fratres, si plena vigilantia fuerint ab omnibus observata, cessabit ambitio, dissensio conquiescet, haereses et schismata non emergent, locum non accipiet diabolus saeviendi, manebit unanimitas, iniquitas superata calcabitur, charitas spiritali fervore flagrabit, pax praedicata labiis cum voluntate concordabit : pax utique Dei nostri, quam Salvator ipse jam proximus passioni servandam esse praecepit (Joan. XIV, 27), et haereditario nobis jure reliquit, dicens : Pacem meam do vobis, pacem meam relinquo vobis (Philip. II, 2 et 3) : et dictum Apostoli (I Thess. II, 4), ut unanimes, unum sentientes, permaneamus in Christo, nihil per contentionem nobis, neque per inanem gloriam vindicantes, nec hominibus, sed Deo nostro salvatori placeamus. His praeceptis omnibus si fideliter voluerimus obedire, (Philip. IV, 7) custodiet Dominus corpora nostra et animas nostras in diem, qua redditurus est unicuique secundum opera sua (Rom. II, 5). Si quis sane inflatus mente carnis suae, ab hac canonis ratione voluerit evagari, sciat se a nostra communione seclusum, et gehennae poenas habiturum. ### English translation (Claude) If these things, then, brothers, are observed by all with full vigilance, ambition will cease, dissension will be quieted, heresies and schisms will not arise, the devil will find no room to rage, unanimity will remain, iniquity will be overcome and trodden underfoot, love will blaze with spiritual fervour, the peace proclaimed by the lips will agree with the will: the peace, surely, of our God, which the Saviour himself, when already near to his passion, commanded to be kept, and left us by hereditary right, saying: "My peace I give you, my peace I leave you"; and the saying of the Apostle, that we should remain in Christ of one mind, thinking the same thing, claiming nothing for ourselves through contention or empty glory, and pleasing not men but God our Saviour. If we are willing faithfully to obey all these precepts, the Lord will guard our bodies and our souls unto the day on which he will render to each according to his works. But if anyone, puffed up by the mind of his flesh, wishes to stray from this rule of the canon, let him know that he is cut off from our communion and will have the punishments of Gehenna. ### Scripture references - John 14:27: quotation, high confidence - Phil 2:2–3: allusion, high confidence - 1 Thess 2:4: allusion, high confidence - Phil 4:7: allusion, medium confidence - Rom 2:6: allusion, high confidence - Col 2:18: echo, low confidence ### Translation notes - Quotations and allusions: John 14:27; Phil 2:2–3; 1 Thess 2:4; Phil 4:7; Rom 2:6 (the digital text's references are partly misplaced); Col 2:18. ### Citation (SBL) Siricius, Ep. 5.4 (PL 13:1161; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/5-4). ## Letter 5 to the bishops of Africa, chapter 5 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-5-5 - Source: PL 13:1162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A closing word on mercy, and the date: a council of eighty bishops at Rome, 6 January 386. ### Latin text Praeterea misericordia cum judicio esse debet. Talibus enim oportet labentibus manum porrigere, qui sic currentem non pertrahant in ruinam. Data Romae in concilio episcoporum 80 sub die 8 idus Januarias post consulatum Arcadii augusti et Bautonis v. c. cons. ### English translation (Claude) Moreover, mercy must go with judgment. For we ought to stretch out a hand to those who are falling, and such as do not drag the one running into ruin. Given at Rome in a council of eighty bishops, on the eighth day before the Ides of January, after the consulship of Arcadius Augustus and Bauto, men of the highest rank. ### Scripture references - Jas 2:13: echo, low confidence ### Translation notes - The second sentence is obscure in the digital text and is rendered literally. 'After the consulship of Arcadius and Bauto' (385) dates the council to 6 January 386. ### Citation (SBL) Siricius, Ep. 5.5 (PL 13:1162; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/5-5). ## Letter 6 to various bishops, inscription - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-6-0 - Source: PL 13:1164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greeting of Siricius's circular letter on ordinations. ### Latin text Siricius papa orthodoxis per diversas provincias. ### English translation (Claude) Pope Siricius to the orthodox throughout the various provinces. ### Citation (SBL) Siricius, Ep. 6.0 (PL 13:1164; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/6-0). ## Letter 6 to various bishops, chapter 1 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-6-1 - Source: PL 13:1164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Siricius explains that his responsibility for all the churches compels him to speak against innovations. ### Latin text Cogitantibus nobis metum divini judicii, fratres charissimi, et post hanc vitam unumquemque prout gesserit recepturum, quid veniat in querelam tacere non licuit, sed nobis loqui necessitas imperavit, dicente propheta, Exalta ut tuba vocem tuam (Esa. LVIII, 1). Et cui omnium ecclesiarum cura est, si dissimulem, audiam Domino dicente : Rejicitis mandatum Dei, ut traditiones vestras statuatis (Marc. VII, 9). Quid enim aliud est, rejicere mandatum Dei, quam privato judicio et humano consilio novis rebus constituendis liberius delectari? ### English translation (Claude) As we think on the fear of the divine judgment, dearest brothers, and that after this life each will receive according to what he has done, it was not lawful to keep silent about what comes up for complaint, but necessity commanded us to speak, as the prophet says: "Lift up your voice like a trumpet." And if I, who have the care of all the churches, should dissemble, I would hear the Lord saying: "You reject the commandment of God, so as to establish your traditions." For what else is it to reject the commandment of God than to delight more freely in establishing new things by private judgment and human counsel? ### Scripture references - 2 Cor 5:10: allusion, high confidence - Isa 58:1: quotation, high confidence - 2 Cor 11:28: allusion, high confidence - Mark 7:9: quotation, high confidence ### Translation notes - Quotations: 2 Cor 5:10; Isa 58:1; 2 Cor 11:28 ('the care of all the churches'); Mark 7:9. ### Citation (SBL) Siricius, Ep. 6.1 (PL 13:1164; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/6-1). ## Letter 6 to various bishops, chapter 2 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-6-2 - Source: PL 13:1164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some are introducing new practices against the canons; ordinations, above all of bishops, must follow examination of life and service, not favour. ### Latin text Perlatum itaque est ad conscientiam apostolicae sedis, contra ecclesiasticum canonem praesumi, et quae ita sunt a majoribus ordinata, ut ne vel levi susurro debeant violari, proprias quasdam novas observationes inducere, et praetermisso fundamento, supra arenam velle construere, dicente Domino : Non transferes terminos, quos constituerunt patres tui (Prov. XXII, 28). Quod et Sanctus quoque Apostolus novi et veteris Testamenti praedicator monet, in quo locutus est Christus : State, inquit, et tenete traditiones vestras, quas didicistis sive per verbum, sive per epistolam (II Thess. II, 14). Qua de re videt vestra sinceritas, in sacris ministeriis aut in ordinationibus nostris quantum sacerdotum magna cura et diligens sollicitudo debeat observare. Denique ad Timotheum loquitur : Manus cito nemini imposueris, neque communicaveris peccatis alienis (I Tim. V, 22). Quod propterea memoratur, ut examine habito, et probitate morum et ecclesiastico labore sit commendatior, qui vocatur in medium ut summum sacerdotium possit accipere, probatus judicio, non favore; susceptus veritate, non gratia; apostolico ordine fultus, non praecipiti voluntate. ### English translation (Claude) It has been reported, then, to the knowledge of the apostolic see, that against the church's canon some presume to introduce certain new observances of their own in matters that were so ordered by our forefathers that they ought not to be violated even by a light whisper, and, leaving aside the foundation, to wish to build on sand, though the Lord says: "You shall not move the boundaries which your fathers set." The holy Apostle too, the preacher of the New and Old Testaments, in whom Christ spoke, warns of this: "Stand firm," he says, "and hold the traditions which you have learned, whether by word or by letter." Therefore your sincerity sees how much great care and diligent concern priests ought to observe in the sacred ministries, or in our ordinations. Finally he says to Timothy: "Lay hands hastily on no one, nor share in other men's sins." This is recalled so that, after examination has been held, he who is called forward to receive the high priesthood may be the more commended by uprightness of conduct and by labour in the church: approved by judgment, not by favour; received by truth, not by influence; supported by apostolic order, not by headlong will. ### Scripture references - Matt 7:26: allusion, high confidence - Prov 22:28: quotation, high confidence - 2 Cor 13:3: allusion, medium confidence - 2 Thess 2:15 (2:14 Vulg.): quotation, high confidence - 1 Tim 5:22: quotation, high confidence ### Translation notes - 'Ordinationibus ventris' in the digital text is read as nostris ('our ordinations'). 'The high priesthood' (summum sacerdotium) is the episcopate. - Quotations: Matt 7:26; Prov 22:28; 2 Cor 13:3; 2 Thess 2:15 (2:14 Vulg.); 1 Tim 5:22. ### Citation (SBL) Siricius, Ep. 6.2 (PL 13:1164; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/6-2). ## Letter 6 to various bishops, chapter 3 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-6-3 - Source: PL 13:1164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Men who served in the army or the civil service, or who seek office through patrons, are not to be made bishops; candidates should be approved by people and bishop. ### Latin text De quo, charissima mihi, ante vestram sinceritatem hujusmodi litterae cucurrerunt multo fratrum et consacerdotum consensu, ut hac vestra subscriptione firmata ecclesiastici canonis dispositio quae apud Nicaeam tractata est, confirmata suo merito fundatissima permaneret : ut tales videlicet ad ecclesiasticum ordinem permitterentur accedere, quales apostolica auctoritas jubet, non quales dico, vel eos qui cingulo militiae saecularis astricti olim gloriati sunt. Qui postea quam pompa saeculari exsultaverunt, aut negotiis reipublicae optaverunt militare, aut curam mundi tractare, adhibita sibi quorumdam manu, et proximorum favore stipati, hi frequenter ingeruntur auribus meis, ut episcopi esse possint, qui per traditionem et Evangelicam disciplinam esse non possunt. Quantis hoc aliquoties certatum est viribus? Sed nihil tale potuit elici, quae ratio non compellit. Etiam de longinquo veniant ordinandi, ut digni possint et plebis et nostro judicio comprobari. ### English translation (Claude) On this matter, dearest ones, a letter of this kind came before your sincerity with the agreement of many brothers and fellow priests, so that, confirmed by your subscription, the regulation of the church's canon which was dealt with at Nicaea might remain confirmed and most firmly founded on its own merit: namely, that such men should be allowed to approach the church's order as apostolic authority commands, not such as I describe, or those who once gloried in being bound by the belt of secular military service. Men who, after they have exulted in worldly pomp, or have chosen to serve in the affairs of the state, or to handle the care of the world, having engaged the help of certain people and surrounded by the favour of their neighbours, are often thrust upon my ears so that they may be bishops, men who by tradition and the discipline of the gospel cannot be. With what strength has this been fought over on several occasions! But nothing of the kind could be extracted that reason does not compel. Let those to be ordained come even from far away, so that worthy men may be approved by the judgment both of the people and of ourselves. ### Scripture references - 1 Tim 3:6: echo, low confidence ### Extrabiblical texts - Conc. Nic. 2 (Creed and Canons of the Council of Nicaea (325)): allusion, medium confidence ### Translation notes - Nicaea canon 2 forbids the hasty ordination of men newly come from secular life. The sentence 'But nothing of the kind could be extracted…' is obscure in the digital text and is rendered literally. ### Citation (SBL) Siricius, Ep. 6.3 (PL 13:1164; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/6-3). ## Letter 6 to various bishops, chapter 4 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-6-4 - Source: PL 13:1165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wandering men claiming to be monks, whose life, baptism and faith are unknown, must not be ordained deacons, presbyters or bishops; they should be helped with travel money instead. ### Latin text Quantum illicitum sit illud , aestimari non potest, ut transeuntes (sive simulent, sive sint monachi, quod se appellant), quorum nec vitam possumus scire nec baptismum, quorum fidem incognitam habemus nec probatam, nolint sumptibus adjuvare, sed statim aut diaconos facere, aut presbyteros ordinare festinent, aut, quod est gravius, episcopos constituere non formident. Charius apud illos dari sumptum est transeunti, quam sacerdotium. Non retenti, inde in superbiam exaltantur, inde insuper ad perfidiam cito corruunt; quia fidem veram in ecclesiasticis toto orbe peregrini discere non asseruntur. ### English translation (Claude) How unlawful it is cannot be estimated, that some, instead of helping travellers (whether they pretend to be, or are, monks, as they call themselves), whose life we cannot know nor their baptism, whose faith is unknown and unproved to us, with their expenses, hasten at once either to make them deacons or to ordain them presbyters, or, what is more serious, do not fear to appoint them bishops. To them it seems a dearer thing to give a traveller expenses than the priesthood. Not being held back, they are lifted up into pride, and then quickly fall into faithlessness, because, as wanderers through the whole world, they are not taught the true faith in the churches. ### Scripture references - 1 Tim 3:6: allusion, medium confidence ### Translation notes - The last clause ('non asseruntur') is obscure in the digital text and is rendered by sense. ### Citation (SBL) Siricius, Ep. 6.4 (PL 13:1165; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/6-4). ## Letter 6 to various bishops, chapter 5 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/1-0/#p-6-5 - Source: PL 13:1166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neophytes and laymen are not to be ordained presbyters or deacons directly, as had been done under pressure from heretics; clergy should be chosen from those already serving. ### Latin text Certe etiam illud non fuit praetermittendum, ut quod semel aut secundo necessitas haereticorum intulit contra apostolica praecepta velut lege licitum coepisse praesumi, neophytum (I Tim, III, 6) vel laicum, qui nullo ecclesiastico functus fuerit officio, inconsiderate vel presbyterum vel diaconum ordinare : quasi meliores Apostolis sint, quorum audeant mutare praeceptum. Et qui non didicit, jam docere compellitur. Ita nullus reperitur idoneus clericorum? Nec inter diaconos, nec inter alios clericos invenitur, qui sacerdotio dignus habeatur; sed ad condemnationem Ecclesiae laicus postulatur? Quod ne fiat ultra, admoneo. Praedico, ut unam fidem habentes, unum etiam In traditione sentire debeamus, probantes nos unanimes atque concordes, pacifici in Christo et in observationibus apostolicis habere charitatem. Medio itaque Patre, et unigenito Filio ejus, et Spiritu sancto, et unius divinitatis Trinitate, convenio, ut in his fides catholica et disciplina nostra permaneat. Nec quisquam putet, tamquam ordinationes terrenas fieri, cum coeleste sit sacerdotium, ut fidelibus gloria maneat dignitatis ejusdem, et ante tribunal Christi ex hinc non habeat quod accuset. ### English translation (Claude) Certainly this too should not be passed over: that what necessity caused by heretics once or twice brought in against the apostolic precepts is beginning to be presumed lawful as if by law, namely, to ordain inconsiderately as presbyter or deacon a neophyte or a layman who has held no church office: as if they were better than the apostles, whose precept they dare to change. And he who has not learned is compelled already to teach. Is no one of the clergy found fit? Is no one found among the deacons or among the other clerics who is held worthy of the priesthood, but a layman is asked for, to the condemnation of the church? I admonish that this be done no more. I proclaim that, having one faith, we ought also to think one thing in tradition, proving ourselves to have love, of one mind and in concord, peaceful in Christ and in the apostolic observances. And so, with the Father and his only-begotten Son and the Holy Spirit, the Trinity of one divinity, as witness, I call on you to see that in these things the catholic faith and our discipline remain. Nor let anyone think that ordinations are made like earthly ones, since the priesthood is heavenly, so that the glory of the same dignity may remain to the faithful, and that, from now on, he may have nothing to accuse before the judgment seat of Christ. ### Scripture references - 1 Tim 3:6: allusion, high confidence - Eph 4:5: allusion, medium confidence - Phil 2:2: allusion, medium confidence - 2 Cor 5:10: allusion, medium confidence ### Translation notes - 'Medio itaque Patre…' (literally 'with the Father … in the midst') is a solemn oath formula, rendered 'as witness'. The last sentence is obscure in the digital text and is rendered literally. Allusions: 1 Tim 3:6; Eph 4:5; Phil 2:2; 2 Cor 5:10. ### Citation (SBL) Siricius, Ep. 6.5 (PL 13:1166; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/6-5). ## Letter 7 to various bishops, against Jovinian, chapter 1 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-7-1 - Source: PL 13:1168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Siricius opens his letter to the church of Milan: the devil, enemy of chastity and fasting, is at work through new preachers. ### Latin text Optarem semper, fratres charissimi, dilectionis et pacis vestrae sinceritati gaudia nuntiare, ita ut vicissim discurrentibus litteris, sospitatis vestrae juvarentur indicio. At vero quia non patitur nos quiete ab incursione sua vacare hostis antiquus ab initio mendax, inimicus veritatis, aemulus hominis, quem ut deciperet, se ante decepit; pudicitiae adversarius, luxuriae magister, crudelitatibus pascitur; abstinentia puniendus, odit jejunia, ministris suis praedicantibus dum dicit esse superflua, spem non habens de futuris. Apostoli sententia repercussus, dicentis : Manducemus et bibamus; cras enim moriemur (I Cor. XV, 32). ### English translation (Claude) I would wish always, dearest brothers, to announce joys to the sincerity of your love and peace, so that, as letters ran back and forth, you might be helped by news of our well-being. But since the ancient enemy does not allow us to be free from his assaults in quiet, he who is a liar from the beginning, the enemy of truth, the rival of man, whom he deceived himself first in order to deceive him; the adversary of chastity, the teacher of luxury, he feeds on cruelties; deserving to be punished by abstinence, he hates fasts, saying through his ministers who preach it that they are superfluous, having no hope of things to come. He is struck back by the sentence of the Apostle, who says: "Let us eat and drink, for tomorrow we die." ### Scripture references - John 8:44: allusion, high confidence - 1 Cor 15:32: quotation, high confidence ### Translation notes - Letter 7 is Siricius's letter to the church of Milan (ca. 393) condemning Jovinian, who denied that virginity and fasting were more meritorious than marriage and eating with thanksgiving. The sentence about the Apostle is elliptical: 1 Cor 15:32 quotes the words of those who have no hope of resurrection. - Quotations: John 8:44; 1 Cor 15:32. ### Citation (SBL) Siricius, Ep. 7.1 (PL 13:1168; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/7-1). ## Letter 7 to various bishops, against Jovinian, chapter 2 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-7-2 - Source: PL 13:1168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The new heresy had been spreading in the church like a cancer until God broke its snare. ### Latin text O infelix audacia! o desperatae mentis astutia! Jam incognitus sermo haereticorum intra Ecclesiam cancri more serpebat : ut occupans pectus, totum hominem praecipitaret in mortem. Et nisi Dominus Sabaoth laqueum, quem paraverat, dirupisset, scena tanti mali et hypocrisis publicata multorum simplicium corda traxerat in ruinam : quia facile ad deteriorem partem mens humana transducitur, volens per spatiosa volitare, quam arctae viae iter cum labore transire. ### English translation (Claude) O unhappy audacity! O cunning of a desperate mind! The hitherto unknown talk of the heretics was creeping within the church like a cancer, so that, seizing the breast, it might cast the whole man headlong into death. And had not the Lord of hosts broken the snare which he had prepared, the stage-play of so great an evil and the hypocrisy, made public, would have drawn the hearts of many simple people into ruin; because the human mind is easily led over to the worse part, wishing to flit about through wide spaces rather than to travel with labour the road of the narrow way. ### Scripture references - 2 Tim 2:17: allusion, high confidence - Ps 124:7 (123:7 Vulg.): allusion, medium confidence - Matt 7:13–14: allusion, high confidence ### Translation notes - Allusions: 2 Tim 2:17 ('like a cancer'); Ps 124:7 (123:7 Vulg.); Matt 7:13–14. ### Citation (SBL) Siricius, Ep. 7.2 (PL 13:1168; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/7-2). ## Letter 7 to various bishops, against Jovinian, chapter 3 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-7-3 - Source: PL 13:1168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jovinian's followers, under a Christian name, perverted the Scriptures' teaching on continence and published their views; a Roman presbytery condemned the writing, while the church accepts marriage and honours virginity more. ### Latin text Qua de re necessarium satis fuit, dilectissimi mihi, quae hic gesta sunt, ad vestram conscientiam cognoscenda mandare : ne ignorantia cujuspiam sacerdotis, pessimorum hominum Ecclesiam irrumpentium, sub religioso nomine, contagio violaret : sicut scriptum est Domino dicente : Multi venient ad vos in vestimentis ovium, intus autem sunt lupi rapaces; a fructibus eorum cognoscetis eos (Matth. VII, 15 et 16). Hi sunt videlicet, qui subtiliter Christianos sese jactant : ut sub velamento pii nominis gradientes, domum orationis ingressi, sermonem serpentinae disputationis effundant; ut sagittent in obscuro rectos corde (Psal. X, 3), atque a veritate catholica avertendo, ad suae doctrinae rabiem diabolico more transducant, atque ovium simplicitatem defraudent. Et quidem multarum haeresum malignitatem ab apostolis nunc usque didicimus, et experti probavimus : sed numquam tales canes Ecclesiae mysterium latratibus fatigaverunt, quales nunc subito hostes fidei erumpentes, doctrina perfidiae pullulata, cujus sint discipuli, verborum fructibus prodiderunt. Namque cum alii haeretici singula sibi genera quaestionum male intelligendo proposuerint convellere atque concerpere de divinis institutionibus; isti non habentes vestem nuptialem (Matth. XXII, 12), sauciantes Catholicos, novi ac veteris Testamenti, ut dixi, continentiam pervertentes, et spiritu diabolico interpretantes, illecebroso atque ficto sermone aliquantos Christianos coeperunt jam vastare, atque suae dementiae sociare, intra se continentes nequitiae suae virus. Verum electi blasphemias suas conscriptione temeraria publice prodiderunt, et desperatae mentis furore conciti, passim in favorem gentilium publicarunt. Sed a fidelissimis Christianis, viris genere optimis, religione praeclaris, ad meam humilitatem subito scriptura horrifica videtur esse delata : ut sacerdotali judicio detecta divinae legi contraria, spiritali sententia deleretur. Nos sane nuptiarum vota non aspernantes accipimus, quibus velamine intersumus; sed virgines, quas nuptiae creant. Deo devotas majore honorificentia muneramus. Facto igitur presbyterio, constitit doctrinae nostrae, id est Christianae legi, esse contrariam. ### English translation (Claude) On this matter it was quite necessary, my dearest ones, to send what has been done here to your knowledge, lest through the ignorance of any priest the contagion of the worst of men, breaking into the church under a religious name, should violate it; as it is written, the Lord saying: "Many will come to you in sheep's clothing, but inwardly they are ravening wolves; by their fruits you will know them." These are the men, namely, who subtly boast themselves Christians, so that, walking under the veil of a devout name, having entered the house of prayer, they may pour out the speech of serpentine disputation, "to shoot in the dark at the upright of heart," and, turning them away from the catholic truth, lead them over in the devil's manner to the madness of their own teaching, and cheat the simplicity of the sheep. We have indeed learned from the apostles until now, and found by experience, the malignity of many heresies; but never have such dogs wearied the mystery of the church with their barking as these enemies of the faith who have now suddenly broken out, and, a doctrine of faithlessness having sprouted, have revealed by the fruits of their words whose disciples they are. For whereas other heretics, by misunderstanding, have set themselves to tear up and pluck at single kinds of questions in the divine institutions, these men, not having the wedding garment, wounding catholics, perverting, as I said, the continence of the New and Old Testaments and interpreting it by a diabolical spirit, have begun with enticing and feigned speech to lay waste some Christians already and to make them partners of their madness, while keeping within themselves the poison of their wickedness. But, being found out, they made their blasphemies public by a rash writing, and, driven by the fury of a desperate mind, published them everywhere to win the favour of the pagans. But by most faithful Christians, men of the best family and distinguished in religion, a horrifying writing was suddenly brought to my humility, so that, having been detected by priestly judgment as contrary to the divine law, it might be blotted out by a spiritual sentence. We indeed do not spurn but accept the vows of marriage, at which we are present with the veil; but virgins, whom marriages produce, devoted to God, we honour with greater esteem. A presbytery having therefore been held, it was established that their teaching was contrary to ours, that is, to the Christian law. ### Scripture references - Matt 7:15–16: quotation, high confidence - Ps 11:2 (10:3 Vulg.): quotation, high confidence - Matt 22:12: allusion, high confidence - Phil 3:2: echo, low confidence ### Translation notes - Siricius's statement 'we accept the vows of marriage, at which we are present with the veil' (the bridal veil blessed by the church), 'but virgins … we honour with greater esteem' is translated exactly. 'Verum electi' in the digital text is read as 'verum detecti' ('being found out'), by sense. - Quotations: Matt 7:15–16; Ps 11:2 (10:3 Vulg.); Matt 22:12. ### Citation (SBL) Siricius, Ep. 7.3 (PL 13:1168; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/7-3). ## Letter 7 to various bishops, against Jovinian, chapter 4 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-7-4 - Source: PL 13:1171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Roman clergy unanimously excommunicated Jovinian and eight of his followers; Siricius sends the decision to Milan by three presbyters. ### Latin text Unde Apostoli secuti praeceptum (Gal. I, 9), quia aliter quam quod accepimus annuntiabant, omnium nostrum tam presbyterorum et diaconorum, quam etiam totius cleri, unam scitote fuisse sententiam, ut Jovinianus, Auxentius, Genialis, Germinator, Felix, Plotinus, Martianus, Januarius et Ingeniosus, qui incentores novae haeresis et blasphemiae inventi sunt, divina sententia et nostro judicio in perpetuum damnati extra Ecclesiam remanerent. Quod custodituram sanctitatem vestram non ambigens, haec scripta direxi per fratres et compresbyteros meos Crescentem, Leopardum et Alexandrum, qui religiosum officium fidei possint spiritu adimplere ferventi. ### English translation (Claude) Hence, following the Apostle's precept, since they were preaching otherwise than what we have received, know that the sentence of all of us, presbyters and deacons as well as the whole clergy, was one: that Jovinian, Auxentius, Genialis, Germinator, Felix, Plotinus, Martianus, Januarius and Ingeniosus, who were found to be the instigators of the new heresy and blasphemy, condemned for ever by the divine sentence and by our judgment, should remain outside the church. Not doubting that your holiness will keep this, I have sent this writing through my brothers and fellow presbyters Crescens, Leopardus and Alexander, who can fulfil with fervent spirit the devout office of faith. ### Scripture references - Gal 1:8–9: allusion, high confidence ### Translation notes - Ambrose and the bishops at Milan answered this letter, confirming the condemnation (Ambrose, Letter 42). Quotation: Gal 1:9. ### Citation (SBL) Siricius, Ep. 7.4 (PL 13:1171; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/7-4). ## Letter 9 to Anysius of Thessalonica and the Illyrian bishops (on Bonosus), chapter 1 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-9-1 - Source: PL 13:1176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The writer declines to judge Bonosus himself, since the council of Capua (391) referred the case to the bishops of Macedonia with the bishop of Thessalonica, who act in the council's place. ### Latin text Accepi litteras vestras de Bonoso episcopo, quibus vel pro veritate, vel pro modestia, nostram sententiam sciscitari voluistis. Sed cum hujusmodi fuerit concilii Capuensis judicium, ut finitimi Bonoso atque ejus accusatoribus judices tribuerentur, et praecipue Macedones, qui cum episcopo Thessalonicensi de ejus factis vel cognoscerent : advertimus quod nobis judicandi forma competere non posset. Nam si integra esset hodie synodus, recte de iis, quae comprehendit vestrorum scriptorum series, decerneremus. Vestrum est igitur, qui hoc recepistis judicium, sententiam ferre de omnibus, nec refugiendi vel elabendi vel accusatoribus vel accusato copiam dare. Vicem enim synodi recepistis, quos ad examinandum synodus elegit. ### English translation (Claude) I have received your letter about Bishop Bonosus, in which you wished to ask our sentence, whether for the sake of truth or of modesty. But since the judgment of the council of Capua was of this kind, that the neighbouring bishops should be given as judges to Bonosus and his accusers, and above all the Macedonians, who with the bishop of Thessalonica were to examine his deeds, we have noted that the form of judging could not belong to us. For if the synod were still sitting today, we would rightly decide about the things which the content of your letter covers. It is for you, then, who have received this judgment, to pass sentence on everything, and not to give either the accusers or the accused the chance of escaping or slipping away. For you have received the place of the synod, you whom the synod chose to examine the case. ### Translation notes - Bonosus, bishop of Naissus (or Sardica), taught that Mary had other children after Jesus. This letter is transmitted among Siricius's letters but is often ascribed to Ambrose (it refers to 'our brother Ambrose' in 9.2, which tells against Ambrose's authorship but not decisively); the attribution is uncertain. ### Citation (SBL) Siricius, Ep. 9.1 (PL 13:1176; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/9-1). ## Letter 9 to Anysius of Thessalonica and the Illyrian bishops (on Bonosus), chapter 2 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-9-2 - Source: PL 13:1177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When Bonosus asked Ambrose whether he might re-enter his church, he was told to do nothing against the Macedonian bishops' sentence; they, not the writer, must judge. ### Latin text Denique cum Bonosus episcopus post judicium vestrum misisset ad fratrem nostrum Ambrosium, qui ejus sententiam consuleret, interdictam sibi ecclesiam irrumpere atque ingredi; responsum est ei, quod nihil temerandum foret, sed omnia modeste, patienter, ordine gerenda, neque contra sententiam vestram tentandum aliquid; ut quod videretur vobis justitiae convenire, statueretis, quibus hanc synodus dederat auctoritatem. Ideo primum est, ut ii judicent, quibus judicandi facultas est data : vos enim totius, ut scripsimus, synodi vice decernitis; nos quasi ex synodi auctoritate judicare non convenit. ### English translation (Claude) Finally, when Bishop Bonosus, after your judgment, had sent to our brother Ambrose to consult his opinion whether he might break into and enter the church that had been forbidden him, he was answered that nothing should be rashly done, but all things carried out modestly, patiently, and in order, and that nothing should be attempted against your sentence; so that you might decide what seemed to you to accord with justice, you to whom the synod had given this authority. Therefore the first thing is that those should judge to whom the power of judging has been given; for you, as we have written, decide in the place of the whole synod; it does not befit us to judge as though by the synod's authority. ### Scripture references - 1 Cor 14:40: echo, low confidence ### Citation (SBL) Siricius, Ep. 9.2 (PL 13:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/9-2). ## Letter 9 to Anysius of Thessalonica and the Illyrian bishops (on Bonosus), chapter 3 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-9-3 - Source: PL 13:1177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bonosus was rightly condemned for saying Mary bore other children; her perpetual virginity belongs to the faith in Christ's virgin birth. ### Latin text Sane non possumus negare de Mariae filiis jure reprehensum, meritoque vestram sanctitatem abhorruisse, quod ex eodem utero virginali, ex quo secundum carnem Christus natus est, alius partus effusus sit. Neque enim elegisset Dominus Jesus nasci per virginem, si eam judicasset tam incontinentem fore, ut illud genitale Dominici corporis, illam aulam Regis aeterni, concubitus humani semine coinquinaret. Qui enim hoc astruit, nihil aliud nisi perfidiam Judaeorum astruit, qui dicunt eum non potuisse nasci ex virgine. Nam si hanc accipiant a sacerdotibus auctoritatem, ut videatur Maria partus fudisse plurimos, majore studio veritatem fidei expugnare contendent. ### English translation (Claude) We certainly cannot deny that he was rightly reproved concerning the sons of Mary, and that your holiness rightly shrank in horror from the claim that from the same virginal womb from which Christ was born according to the flesh another offspring was poured forth. For the Lord Jesus would not have chosen to be born through a virgin had he judged that she would be so incontinent as to defile with the seed of human intercourse that birthplace of the Lord's body, that hall of the eternal King. For he who asserts this asserts nothing other than the faithlessness of the Jews, who say that he could not have been born of a virgin. For if they receive this authority from priests, that Mary is seen to have brought forth many children, they will strive with greater zeal to attack the truth of the faith. ### Scripture references - Matt 13:55–56: echo, low confidence ### Translation notes - The perpetual virginity of Mary is asserted here as Siricius (or the writer) states it; translated exactly. ### Citation (SBL) Siricius, Ep. 9.3 (PL 13:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/9-3). ## Letter 9 to Anysius of Thessalonica and the Illyrian bishops (on Bonosus), chapter 4 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-9-4 - Source: PL 13:1177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's entrusting of Mary to John from the cross testifies to her lasting virginity: Jesus would not have separated her from Joseph if she was to bear Joseph's children. ### Latin text Et ubi est illud quod scriptum est, dicente Domino ad matrem de Joanne Evangelista, Mulier, ecce filius tuus : et rursus ad Joannem de Maria, Ecce mater tua (Joan. XIX, 26, 27)? Quid sibi istud vult, quod cum in cruce Dominus positus peccatum mundi tolleret, pronuntiavit etiam de integritate materna? Aut quid aliud dicitur, nisi ut claudat sua ora perfidia, et obmutescat, ne matrem Domini aliquo audeat temerare convicio? Testis est ergo idem arbiter, idem materni pudoris assertor, quod desponsata fuerit viro tantummodo Joseph, nulla tamen conjugalis coitus consuetudine tori jura cognoverit (Matth. I, 18). Neque enim eam suscepturam ex Joseph filios a viri consortio separare voluisset. Sed si hoc parum est, addidit testimonium Evangelista, dicens quod suscepit eam discipulus in sua(Ibid., 30). Numquid ergo divortium fecit? numquid a viro abduxit atque abstulit? Ergo qui hoc legit in Evangelio, quomodo quasi naufragus titubat et fluctuat? Hoc ergo testamentum filii est de matris integritate, haec Mariae locuples integri pudoris haereditas, hic totius finis consummationis. Denique hoc dixit, et emisit spiritum consummans omne mysterium bono fine pietatis. ### English translation (Claude) And where is that which is written, when the Lord said to his mother of John the evangelist, "Woman, behold your son," and again to John of Mary, "Behold your mother"? What does it mean that when the Lord, set on the cross, was taking away the sin of the world, he also made a pronouncement about his mother's integrity? Or what else is said, except that faithlessness should close its mouth and be dumb, so as not to dare to violate the Lord's mother with any insult? The same judge, then, the same defender of his mother's chastity, is witness that she was only betrothed to her husband Joseph, yet knew the rights of the marriage bed by no custom of conjugal intercourse. For he would not have wished to separate from her husband's company one who was going to receive sons from Joseph. But if this is too little, the evangelist added a testimony, saying that the disciple took her to his own. Did he, then, make a divorce? Did he take her away and remove her from her husband? How, then, does one who reads this in the Gospel stagger and waver like a shipwrecked man? This, then, is the son's testament about his mother's integrity; this is Mary's rich inheritance of whole chastity; this is the end of the whole consummation. Finally, he said this, and gave up his spirit, consummating every mystery with a good end of piety. ### Scripture references - John 19:26–27: quotation, high confidence - John 1:29: allusion, medium confidence - Matt 1:18: allusion, high confidence - John 19:30: allusion, high confidence ### Translation notes - The rhetorical question 'Did he, then, make a divorce?' argues that John's taking Mary into his home was no breaking of a marriage, since her marriage to Joseph was not consummated; translated exactly. A parallel reference that the digital text prints inside the question ('Vide Ambros. de Instit. virg. c. 7, n. 46') is an editor's note and is removed by a logged correction; the passage closely matches Ambrose, On the Instruction of a Virgin 7.46. - Quotations: John 19:26–27, 30; John 1:29; Matt 1:18. ### Citation (SBL) Siricius, Ep. 9.4 (PL 13:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/9-4). ## Letter 9 to Anysius of Thessalonica and the Illyrian bishops (on Bonosus), chapter 5 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-9-5 - Source: PL 13:1178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The writer also defers to the Macedonian bishops on the case of Senecio, given to Bishop Bassus as a colleague, and other matters. ### Latin text Legimus etiam et omnia percurrimus vel de eo, quod fratri nostro et coepiscopo Basso in consortium regendae Ecclesiae datus est Senecio, vel de caeteris unde vestrae normam exspectamus sententiae. ### English translation (Claude) We have also read and gone through everything, both about Senecio's having been given to our brother and fellow bishop Bassus as a partner in ruling the church, and about the other matters on which we await the rule of your sentence. ### Citation (SBL) Siricius, Ep. 9.5 (PL 13:1178; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/9-5). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 1 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-1 - Source: PL 13:1181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Opening of the Roman synod's replies to the bishops of Gaul: Christ commands us to ask, seek and knock for the truth, so the writer gladly answers their questions. ### Latin text Dominus inter caetera salutaria mandata, quibus discipulos suos apostolos ad spem vitae hortatur et commonet, sicut et nos evangelica verba docuerunt, hoc etiam mandat, ut solliciti ad veritatis scientiam pervenire laboremus. Et primo cognoscamus incognita non inani profectu, sed labore et sollicitudine, et quae nota necdum sunt, precibus investiganda. Notiora, quae vero difficilia sunt, instanter quaerenda praecepit : quae clausa sunt, fidei virtute pulsando, precibus petere sibi debere reserari. Sic enim scriptum est : Petite, et dabitur vobis; quaerite, et invenietis; pulsate, et aperietur vobis (Matt. VII, 7). Nemo certe qui non petit accipit, et qui non quaerit invenit; et qui non pulsaverit, eidem poterit aperiri. Qua de re quoniam quod ex fide petitur, praestatur; et quod erat obscurum, manifestum in sensum dum investigatur acquiritur; et quod erat clausum nobis, frequentius pulsando, id est rogando, revelatur . Omnis enim qui petit, accipit, et qui quaerit invenit, et pulsanti aperietur (Ibid.) : unde eadem repetere mihi quidem non est molestum, vobis enim necessarium est. ### English translation (Claude) The Lord, among the other saving commandments by which he exhorts and admonishes his disciples the apostles to the hope of life, as the words of the Gospel have taught us too, commands this also: that we should labour with care to come to the knowledge of the truth. And first, that we should come to know what is unknown not by empty progress but by labour and care, and that what is not yet known must be searched out by prayers. Things better known but difficult he commanded to be sought insistently; things that are shut, knocking by the power of faith, we ought to ask in prayer to have opened to us. For so it is written: "Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you." Certainly no one who does not ask receives, nor does one who does not seek find; nor can it be opened to one who has not knocked. On this matter, since what is asked in faith is granted, and what was obscure, while it is searched out, is gained as plain to the understanding, and what was shut to us is revealed by knocking more often, that is, by asking ("for everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened"), to repeat the same things is not burdensome to me, and for you it is necessary. ### Scripture references - Matt 7:7–8: quotation, high confidence - 1 Tim 2:4: allusion, medium confidence ### Translation notes - Letter 10, the 'Canons of the Romans to the Gallic bishops', is transmitted under Siricius's name but is also ascribed to Damasus; its date (ca. 374–400) and author are uncertain. It answers questions sent from Gaul. Two notes that the digital text prints inside the sentence (Migne's conjecture '(f. aperitur)') are editor's matter and are removed by logged corrections. - Quotations: Matt 7:7–8; 1 Tim 2:4. ### Citation (SBL) Siricius, Ep. 10.1 (PL 13:1181; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-1). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 2 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-2 - Source: PL 13:1182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some bishops have changed the fathers' tradition and fallen into heresy; the Gallic bishops' questions, first on chastity, will be answered in order. ### Latin text Scimus, fratres charissimi, multos episcopos per diversas ecclesias ad famam pessimam nominis sui humana praesumptione patrum traditionem mutare properasse, atque per hanc causam in haeresis tenebras cecidisse, dum gloriam hominum delectantur potius, quam Dei praemia habere, perquirere. Nunc igitur, quia non explorandi causa, sed fidei confirmandae gratia, sanctitudo vestra ex sedis apostolicae auctoritate sciscitari dignata est seu legis scientiam seu traditiones, volens a nobis manifestari liberius quaestionum propositarum expositionem, quam sincere quaeritis et desideranter : audite, quantum replebit divina dignatio, licet mediocri sermone, valido tamen sensu eloquar obtinenda, ad emendandas omnes quippe diversitates, quas discordare arrogantia sola praesumpsit, Scriptura divina dicente : Rejecistis mandatum Dei, ut traditiones vestras statuatis (Matth. V, 9). Si ergo integra cupitis fide veras observationes agnoscere, dignamini quae dico libenter advertere. Primo in loco pudoris mihi et pudicitiae causa proponitur. Deinde congestae quam multae quaestiones edentur. Singulis itaque propositionibus suo ordine reddendae sunt traditiones. ### English translation (Claude) We know, dearest brothers, that many bishops in various churches, to the very bad repute of their name, have hastened by human presumption to change the tradition of the fathers, and for this reason have fallen into the darkness of heresy, delighting in the glory of men rather than seeking to have the rewards of God. Now, then, since your holiness has deigned to ask, on the authority of the apostolic see, about the knowledge of the law or the traditions, not for the sake of testing but to confirm faith, wishing us to set out more freely the exposition of the questions proposed, which you seek sincerely and with longing: hear what, as far as the divine favour will fill me, I shall say, in plain speech but with firm sense, things to be held, in order to correct all the differences in which arrogance alone has presumed to disagree; as the divine Scripture says: "You have rejected the commandment of God so as to establish your traditions." If, then, you desire with whole faith to know the true observances, deign to attend willingly to what I say. In the first place the matter of modesty and chastity is set before me. Then, how many questions heaped together are put forward. To each proposition, therefore, the traditions must be returned in their order. ### Scripture references - John 12:43: allusion, medium confidence - Mark 7:9: quotation, high confidence ### Translation notes - An editor's conjecture in the digital text '(f. quibus)' is removed by a logged correction. Quotations: John 12:43; Mark 7:9 (marked Matt. V, 9 in the digital text). ### Citation (SBL) Siricius, Ep. 10.2 (PL 13:1182; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-2). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 3 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-3 - Source: PL 13:1182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A consecrated, veiled virgin who falls or marries is guilty of breaking her vow to Christ and must do penance for many years before pardon. ### Latin text Quaeritur de virginibus velatis et mutato proposito, quid exinde judicatum sit. Si virgo velata jam Christo, quae integritatem publico testimonio professa, a sacerdote prece fusa benedictionis velamen accepit, sive incestum commiserit furtim, seu volens crimen protegere, adultero mariti nomen imposuit, tollens membra Christi, faciens membra meretricis (I Cor. V, 15); ut quae sponsa Christi fuerat, conjux hominis diceretur : in hujusmodi muliere quot sunt causae, tot reatus; integritatis propositum mutatum, velamen amissum, fides prima depravata, atque in irritum devocata. Quali hic et quanta satisfactione opus est! quam magna poenitentia ejus quae interitum carnis incurrit! Non est parva culpa reliquisse Deum, et ivisse post hominem. Unde annis quam plurimis deflendum ei est, quo dignae fructu poenitentiae facto possit aliquando ad veniam pervenire, si tamen poenitens poenitenda faciat. ### English translation (Claude) It is asked about veiled virgins who have changed their purpose, what has been judged in this regard. If a virgin already veiled to Christ, who, having professed integrity by public testimony, received the veil of blessing from the priest with prayer poured out, either has committed incest secretly, or, wishing to cover her crime, has put the name of husband on an adulterer, taking the members of Christ and making them members of a harlot, so that she who had been the bride of Christ is called a man's wife: in a woman of this kind there are as many guilts as there are causes: the purpose of integrity changed, the veil lost, the first faith corrupted and made void. What kind and how great a satisfaction is needed here! How great a penance for one who has incurred the destruction of the flesh! It is no small fault to have left God and gone after a man. Hence she must weep for very many years, so that, having borne the fruit of a worthy penance, she may at some time come to pardon, provided that, as a penitent, she does what penitents must do. ### Scripture references - 1 Cor 6:15: quotation, high confidence - 2 Cor 11:2: echo, low confidence - Matt 3:8: allusion, medium confidence ### Translation notes - The marriage of a veiled virgin is treated as unfaithfulness to Christ her spouse ('incest', 'an adulterer called husband'); translated exactly. 'Penance' renders paenitentia as the church's discipline. Quotation: 1 Cor 6:15 (marked 5:15 in the digital text). ### Citation (SBL) Siricius, Ep. 10.3 (PL 13:1182; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-3). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 4 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-4 - Source: PL 13:1183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A girl who had resolved on virginity but was not yet veiled, and who marries without the blessing of the veil and the witness of family and clergy, is to do penance, as is the man; the Old Testament's stoning is now a spiritual exclusion. ### Latin text Item puella quae nondum velata est, sed proposuerat sic manere, licet non sit in Christo velata, tamen quia proposuit, et in conjugio velata non est, furtivae nuptiae appellantur, ex eo quod matrimonii coelestis praeceptum non servaverit, amore properante ad libidinis caecitatem. Et his poenitentiae agendae tempus constituendum est : quoniam seu rapta, seu volens, ad virum ire perverso ordine consensit, nec propinquorum, nec sacerdotum testimonio conrogato tales ad velamen solemnitatis ordinem casto pudore tenuerunt; sed contra veteris Testamenti praeceptum fecerunt. Quos lex lapidari praecepit (Deut. XXII, 24), et nunc cessante illa vindicta, spiritaliter feriuntur : ut Ecclesiam tamquam mortui introire non possint. Habent tamen poenitentiae agendae locum, cito non habent veniam; quoniam si secundum legem proclamasset puella, et diu contestata se continuisset, utique fuisset immunis a culpa. Utrisque ergo expedit sub eadem temporis constitutione a communione suspendi, dignam agere poenitentiam, fletu, humilitate, jejunio, misericordia redimere crimen admissum. ### English translation (Claude) Likewise, a girl who has not yet been veiled, but had purposed to remain so: although she has not been veiled in Christ, yet because she so purposed, and she has not been veiled in marriage either, her marriage is called clandestine, because she did not keep the precept of the heavenly marriage, love hastening to the blindness of lust. For these too a time of penance must be fixed: since, whether carried off or willing, she consented to go to a man in perverse order, and, without the testimony of relatives or priests having been sought, such persons did not keep with chaste modesty the order of the solemnity of the veil; but they acted against the precept of the Old Testament. Those whom the law commanded to be stoned are now, that punishment having ceased, struck spiritually, so that they cannot enter the church, as if dead. They have, however, a place for doing penance; they do not quickly have pardon; since if the girl had cried out according to the law, and, protesting for a long time, had held out, she would surely have been free from fault. It is expedient, then, for both to be suspended from communion under the same appointed time, to do worthy penance, and to redeem the crime committed by weeping, humility, fasting and mercy. ### Scripture references - Deut 22:23–27: allusion, high confidence ### Translation notes - 'Both' are the girl and the man who took her. The appeal to Deut 22:23–27 (the betrothed girl who cries out in the field is innocent) is translated as written. ### Citation (SBL) Siricius, Ep. 10.4 (PL 13:1183; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-4). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 5 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-5 - Source: PL 13:1184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bishops, presbyters and deacons, who baptize and consecrate the body of Christ, are bound by Scripture and the fathers to bodily continence; a married cleric who begets children cannot preach chastity. ### Latin text Et jam quidem frequenter de talibus sermo noster per plures manavit ecclesias, maxime de sacerdotibus, quorum meritum exigit, ut bonorum operum suorum sint plebibus forma. Sed quantum intelligo, cum Scriptura dicat : Loquere ad aures audientium, instruendo aures infundemus. Dum saepe eadem repetunt, quae neglectui habentur a singulis, vere hoc illud est quod dictum est ad adulterum sexum : Semper discentes, et numquam ad scientiam veritatis pervenientes (II Tim. III, 7). Quando enim non servatur quod admonetur utiliter, apostolica mandata quasi ignota contemnuntur : judicium tamen de his quae commiserunt non potest immutari. Id de sacerdotibus. Primo in loco statutum est de episcopis, presbyteris, et diaconibus, quos sacrificiis divinis necesse est interesse, per quorum manus et gratia baptismatis traditur, et corpus Christi conficitur; quos non solum nos, sed et Scriptura divina compellit esse castissimos, et patres quoque jusserunt continentiam corporalem servare debere; qua de re non praetereamus, sed dicamus et causam. Quo enim pudore viduae aut virgini ausus est episcopus vel presbyter integritatem vel continentiam praedicare, vel suadere castum cubile servare, si ipse saeculo magis institit filios generare, quam Deo? Adam, qui praeceptum non servavit, ejectus foras paradisum, caruit regno (Gen. III, 23); et praevaricatorem putas posse ad regna coelestia pervenire? Ob quam rem Paulus dicit : Vos jam non estis in carne, sed in spiritu (Rom. VIII, 9); et item : Et qui habent uxores, ita sint quasi non habeant (I Cor. VII, 29)? An qui populum sic hortatur, et levitis et sacerdotibus blandiens, licentiam praeberet opus exhibere carnale, idem ipse dicens : Et carnis curam ne feceritis in concupiscentiis (Rom. XIII, 14); et alibi : Vellem autem omnes sic esse sicut me ipsum (I Cor. VII, 7)? Qui militat Christo, qui in sede residet magistri, qui militiae disciplinam non potest custodire? ### English translation (Claude) And indeed our word on such matters has often spread through many churches, especially about priests, whose merit requires that they be a pattern of their good works to the peoples. But, as far as I understand, since Scripture says, "Speak to the ears of those who hear," we shall pour it into the ears by instruction, while they often repeat the same things, which are neglected by individuals; truly this is what was said of the adulterous sex: "Always learning and never coming to the knowledge of the truth." For when what is usefully admonished is not kept, the apostolic commands are despised as if unknown; yet the judgment on what they have committed cannot be changed. So much concerning priests. In the first place it has been laid down concerning bishops, presbyters and deacons, who must be present at the divine sacrifices, through whose hands both the grace of baptism is handed on and the body of Christ is consecrated: not only we but the divine Scripture compels them to be most chaste, and the fathers too commanded that they ought to keep bodily continence. On this matter let us not pass over but state the reason as well. With what shame does a bishop or presbyter dare to preach integrity or continence to a widow or a virgin, or urge her to keep a chaste bed, if he himself has been more intent on begetting children for the world than for God? Adam, who did not keep the commandment, was cast out of paradise and lost the kingdom; and do you think that a transgressor can come to the heavenly kingdom? For which reason Paul says: "You are no longer in the flesh, but in the spirit"; and again: "And let those who have wives be as though they had none." Would he who exhorts the people thus offer licence to Levites and priests, flattering them, to engage in the work of the flesh, he who himself says, "And make no provision for the flesh in its desires," and elsewhere, "I would that all were as I myself am"? He who serves as Christ's soldier, who sits in the teacher's seat, can he not keep the discipline of his service? ### Scripture references - 2 Tim 3:6–7: quotation, high confidence - Gen 3:23: allusion, high confidence - Rom 8:9: quotation, high confidence - 1 Cor 7:29: quotation, high confidence - Rom 13:14: quotation, high confidence - 1 Cor 7:7: quotation, high confidence - 2 Tim 2:3–4: allusion, medium confidence ### Extrabiblical texts - Sir 25:9 (Sirach): quotation, medium confidence ### Translation notes - The rule of continence for married clergy is translated exactly. 'The adulterous sex' ('adulterum sexum') refers to the 'silly women' of 2 Tim 3:6–7; the phrase is obscure in the digital text. An editor's note '(Supple sic)' ('supply "thus"') is removed by a logged correction, and 'thus' is translated. - Quotations: Sir 25:9 ('Speak to the ears of those who hear'); 2 Tim 3:7; Gen 3:23; Rom 8:9; 1 Cor 7:29; Rom 13:14; 1 Cor 7:7; 2 Tim 2:3–4. ### Citation (SBL) Siricius, Ep. 10.5 (PL 13:1184; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-5). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 6 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-6 - Source: PL 13:1185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Presbyters, deacons and bishops must be continent always, since they may at any moment have to baptize or offer the sacrifice; if even pagans and the old priests abstained, married clergy who continue relations are unworthy of the mysteries. ### Latin text De his itaque tribus gradibus, quos legimus in Scripturis, a ministris Dei munditia praecepta est observari, quibus necessitas semper in promptu est. Aut enim baptisma tradendum est, aut offerenda sunt sacrificia. Numquid immundus ausus erit contaminare quod sanctum est, quando quae sancta sunt, sanctis sancta sunt? Denique illi, qui in templo sacrificia offerebant, ut mundi essent, toto anno in templo, solo observationis merito, permanebant, domus suas penitus nescientes. Certe idololatrae, ut impietates exerceant, et daemonibus immolent, imperant sibi continentiam muliebrem, et ab escis quoque se purgari volunt : et me interrogas, si sacerdos Dei veri, spiritalia oblaturus sacrificia, purgatus perpetuo debeat esse, an totus in carne carnis curam debeat facere? Si commixtio pollutio est, utique sacerdos stare debet ad officium coeleste praeparatus, qui pro alienis peccatis est postulaturus; ne ipse inveniatur indignus. Nam si ad laicos dicitur : Abstinete vos ad tempus, ut vacetis orationi (I Cor. VII, 5), et illi creaturae utique generatione deserviunt; sacerdotes tale possunt habere nomen, meritum habere non possunt. Quod si ita est, et permanet praesumptio, oportet jam episcoporum vel presbyterorum aut diaconorum disci ne cum publicanorum vita sociari. Quamobrem, mihi charissimi, hujusmodi hominibus coinquinatis et infidelibus, in quibus sanctitudo corporis per illuviem et incontinentiam videtur esse polluta, mysterium Dei credere non oportere, veneratione religionis ipsa suadente, moneo. Hos enim et ratio justa secernit. Audiant certe : Quoniam caro et sanguis regnum Dei non possidebunt, neque corruptio incorruptelam (I Cor. XV, 50). Et audet presbyter aut diaconus animalium more subjacere contendere? ### English translation (Claude) Of these three grades, then, which we read of in the Scriptures, cleanness is commanded to be observed by the ministers of God, for whom necessity is always at hand. For either baptism must be given or the sacrifices must be offered. Will an unclean man dare to defile what is holy, when holy things are holy for the holy? Finally, those who offered sacrifices in the temple, in order to be clean, remained in the temple for the whole year by the sole merit of observance, not knowing their homes at all. Certainly idolaters, in order to practise their impieties and sacrifice to demons, impose on themselves continence from women, and wish to be purified from foods too; and you ask me whether a priest of the true God, who is to offer spiritual sacrifices, ought to be purified perpetually, or, wholly in the flesh, ought to make provision for the flesh? If intercourse is pollution, surely the priest must stand prepared for the heavenly office, he who is to intercede for the sins of others, lest he himself be found unworthy. For if it is said to laymen, "Abstain for a time, so that you may be free for prayer," and they at least serve the creature by begetting, priests may have such a name, but they cannot have the merit. And if this is so, and the presumption persists, the order of bishops or presbyters or deacons must now be associated with the life of publicans. Therefore, my dearest ones, I admonish that the mystery of God ought not to be entrusted to men of this kind, defiled and unbelieving, in whom the holiness of the body seems to have been polluted by filth and incontinence, as reverence for religion itself urges. For just reason too sets them apart. Let them hear indeed: "For flesh and blood will not possess the kingdom of God, nor corruption incorruption." And does a presbyter or deacon dare to strive to lie down in the manner of animals? ### Scripture references - 1 Cor 7:5: quotation, high confidence - 1 Cor 15:50: quotation, high confidence - Rom 13:14: allusion, medium confidence - Luke 1:23: allusion, low confidence ### Translation notes - The view that conjugal intercourse makes a priest unfit for the altar ('if intercourse is pollution…') is translated exactly. A cross-reference in the digital text '(Vide Siric. epist. 1, c. 7, et Innoc. ep. 6, n. 2)' is an editor's note and is removed by a logged correction. The sentence 'the order … must now be associated with the life of publicans' is garbled in the digital text ('disci ne cum') and rendered by sense. - Quotations: 1 Cor 7:5; 1 Cor 15:50; Rom 13:14 (provision for the flesh); Luke 1:23 (priests serving in the temple, allusion). ### Citation (SBL) Siricius, Ep. 10.6 (PL 13:1185; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-6). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 7 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-7 - Source: PL 13:1186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A baptized man who has served in the army is unfit for the clergy, since he can hardly have avoided the shows, violence and injustice. ### Latin text Item de eo, qui militaverit jam fidelis militiae saeculari, notitia est quod utatur publica libertate. Quis enim potest illum custodire? quis negare vel spectaculis interfuisse, vel pecuniae utilitate impulsum a violentia et injustitia immunem esse non potuisse? ### English translation (Claude) Likewise, concerning one who, already one of the faithful, has served in secular military service, it is known that he makes use of public freedom. For who can watch over him? Who can deny either that he has been present at the shows, or that, driven by the advantage of money, he could not have been free from violence and injustice? ### Citation (SBL) Siricius, Ep. 10.7 (PL 13:1186; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-7). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 8 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-8 - Source: PL 13:1187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those who have kept chaste since baptism, or who are 'the husband of one wife', may be ordained; a man who sinned sexually after baptism owes penance and cannot become a priest, even if he later married. ### Latin text Romana Ecclesia hoc specialiter custodit; ut si quis parvulus baptizatus integritatem corporis servaverit, admitti potest ad clerum : vel si quis major fuerit baptizatus, et manserit pudicus, unius uxoris vir, potest clericus fieri, si nullis aliis criminum vinculis alligetur. Caeterum qui corruperit carnalibus vitiis aquae sacramenta, post fornicationem etiamsi ducat uxorem, quomodo poterit ad dimittenda peccata ministerio assistere, qui prioris vitae repetierit caecitatem? Quomodo illud intelligitur : Neque fornicarii, neque idololatrae et caeteri tales, regnum Dei possidebunt (II Cor. VI, 9), si nihil inter bonum et malum, inter justum et impium, inter luxuriosum et pudicum, inter observantem legem et publicanum intersit? Fient tales ministri vel sacerdotes, non Christi, sed potius antichristi. Et ubi est illud, quod sanctus apostolus Paulus, qui formam tulit episcopi, qualis esset ordinandus, ante praecepit dicens : Irreprehensibilem, sobrium et pudicum, etc. (I Tim. III, 2). Quomodo hic irreprehensibilis est, qui baptismi sacramentum non potuit custodire? O nova praesumptio! Huic sacerdotium creditum, cui poenitentia sola debetur, ut sordidata longa satisfactione veniae beneficia possit abluere. ### English translation (Claude) The Roman church keeps this in particular: that if someone baptized as a small child has kept the integrity of his body, he may be admitted to the clergy; or if someone was baptized as an adult and has remained chaste, the husband of one wife, he may become a cleric, if he is bound by no other chains of crimes. But one who has corrupted the sacrament of the water by carnal vices, even if after sexual immorality he marries a wife, how can he assist in the ministry for forgiving sins, he who has gone back to the blindness of his former life? How is this to be understood, "Neither the sexually immoral nor idolaters" and others such "will possess the kingdom of God," if there is no difference between good and evil, between the just and the impious, between the luxurious and the chaste, between one who keeps the law and a publican? Such men will become ministers or priests not of Christ but rather of Antichrist. And where is that which the holy apostle Paul, who gave the pattern of what kind of bishop should be ordained, commanded beforehand, saying, "blameless, sober and chaste," and so on? How is he blameless who could not keep the sacrament of baptism? O new presumption! The priesthood is entrusted to one to whom penance alone is owed, so that, soiled as he is, he may wash away by a long satisfaction and obtain the benefits of pardon. ### Scripture references - 1 Tim 3:2: quotation, high confidence - 1 Cor 6:9–10: quotation, high confidence ### Translation notes - An editor's note '(forte, et si)' ('perhaps "even if"') is removed by a logged correction. Quotations: 1 Tim 3:2; 1 Cor 6:9–10 (marked II Cor. VI, 9 in the digital text). ### Citation (SBL) Siricius, Ep. 10.8 (PL 13:1187; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-8). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 9 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-9 - Source: PL 13:1187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One faith requires one tradition and one discipline in all churches; the question is not baptism itself but the fitness of its ministers. ### Latin text Catholicorum episcoporum unam confessionem esse debere apostolica disciplina composuit. Si ergo una fides est, manere debet et una traditio. Si una traditio est, una debet disciplina per omnes ecclesias custodiri. Diversis in regionibus quidem Ecclesiae sunt conditae : sed per omnem mundum unitate fidei catholicae una est appellata. Nam et sic legimus : Una est columba mea, una est perfecta mea, una est genitrici suae (Cant. I, 8). Non ergo nunc de baptismi ratione, sed de tradentium persona rescribo. ### English translation (Claude) Apostolic discipline has established that the confession of catholic bishops ought to be one. If, then, faith is one, tradition too ought to remain one. If tradition is one, one discipline ought to be kept through all the churches. Churches have indeed been founded in different regions; but through the whole world, by the unity of the catholic faith, it is called one. For so we read: "One is my dove, one is my perfect one, one is she to her mother." I am not writing back now about the meaning of baptism, then, but about the person of those who administer it. ### Scripture references - Song 6:9 (6:8 Vulg.): quotation, high confidence - Eph 4:5: allusion, medium confidence ### Translation notes - An editor's conjecture '(forte commonuit)' is removed by a logged correction. Quotation: Song 6:9 (6:8 Vulg.; the digital text marks Cant. I, 8). ### Citation (SBL) Siricius, Ep. 10.9 (PL 13:1187; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-9). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 10 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-10 - Source: PL 13:1188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Easter presbyters and deacons baptize under the bishop; at other times, for the sick, only a presbyter may baptize, not a deacon, except once in necessity. ### Latin text Paschae tempore presbyter et diaconus per paroecias dare remissionem peccatorum, et ministerium implere consueverunt, etiam praesente episcopo in fontem quoque ipsi descendunt; illi in officio sunt, sed illius nomini facti summa conceditur. Reliquis vero temporibus, ubi aegritudinis necessitas consequi unumquemque compellit, specialiter presbytero licentia est per salutaris aquae gratiam dare indulgentiam peccatorum, quoniam et munus ipsi licet causa mundationis offerre, diaconis vero nulla licentia invenitur esse concessa : sed quod semel forte contigit usurpare, per necessitatem dicuntur excusari, nec postea in securitate commissuri. ### English translation (Claude) At the time of Easter the presbyter and the deacon are accustomed to give remission of sins in the parishes and to fulfil the ministry; even when the bishop is present they also go down into the font themselves; they are in the office, but the chief credit of the deed is granted to his name. At other times, however, when the necessity of illness compels anyone to seek it, leave is given specially to the presbyter to give the forgiveness of sins through the grace of the saving water, since he too may offer the gift for the sake of cleansing; but no leave is found to have been granted to deacons. But what they happened once to usurp, they are said to be excused through necessity, but are not to commit it again with security in future. ### Translation notes - 'Give remission of sins' here means to baptize. 'He too may offer the gift' refers to the presbyter's right to offer the Eucharist. ### Citation (SBL) Siricius, Ep. 10.10 (PL 13:1188; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-10). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 11 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-11 - Source: PL 13:1188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anointing with exorcized oil before baptism need be done only once, at the third scrutiny; God's power works through it. ### Latin text De oleo sane exorcisato capiendusne brevis numerus dierum, multus in hoc proficit sermo. Fide enim quis sua plena purgatur. Si enim chrisma infusum capiti gratiam suam toti corpori impertit, nihilominus et tertio scrutinio scrutatus si oleo fuerit contactus, non saepe, sed semel, virtute sua Deus operatur in tempore. ### English translation (Claude) Concerning the exorcized oil, whether a small number of days must be taken, much discussion bears fruit on this. For each one is cleansed by his own full faith. For if the chrism poured on the head imparts its grace to the whole body, nonetheless, if one who has been examined at the third scrutiny has been touched with the oil, not often but once, God works by his power in due time. ### Translation notes - The passage is obscure in the digital text and is rendered literally. An editor's note '(pro toti)' ('for "toti"') is removed by a logged correction. The 'scrutinies' were examinations of candidates for baptism in Lent. ### Citation (SBL) Siricius, Ep. 10.11 (PL 13:1188; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-11). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 12 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-12 - Source: PL 13:1189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A man may not marry his deceased wife's sister: the levirate law concerned a dead brother's widow only for want of children, the Law curses union with a wife's sister, and the New Testament forbids what the patriarchs did. ### Latin text De eo, qui sororem uxoris suae duxerit uxorem, in lege veteris Testamenti scriptum est, ad suscitandum semen defuncti fratris oportere ducere uxorem, ita tamen, si liberos ex eadem minime reliquisset (Deut. XXV, 5). Inde est enim quod Joannes Baptista contradixit Herodi, quoniam non licebat ei accipere uxorem, quia de fratre reliquerat filios (Matth. XIV, 4). Tamen propter virilem generationem Legis constitutio imperabat hoc fieri a viro : de feminis nusquam est lectum, sed forte praesumptum. Nam Lex dicit : Maledictus qui cum uxoris suae sorore dormierit (Levit. XVIII, 18). Numquid qui duas habuit uxores Jacob uno in tempore sorores causa mysterii, et concubinas, et omnes qui nati sunt, patriarchae sunt appellati, nunc jam Christianus habere non permittitur? Numquid qui uxores et concubinas habuerunt? Sed nunc hoc non patitur fieri Testamentum, ubi amplius de integritate tractatur, et castitas Christo docente laudatur, cum dicit : Non omnes capiunt verbum Dei, sed quibus datur (Matth. XVII, 11). ### English translation (Claude) Concerning one who has married his wife's sister: it is written in the law of the Old Testament that one ought to marry in order to raise up seed for a dead brother, provided, however, that he had left no children by her. For this is why John the Baptist contradicted Herod, because it was not lawful for him to take her as wife, since his brother had left children by her. Yet the constitution of the Law commanded this to be done by a man for the sake of male offspring; concerning women it is nowhere read, but perhaps presumed. For the Law says: "Cursed is he who sleeps with his wife's sister." Is the Christian now not permitted to have what Jacob had, who had two sisters as wives at one time, for the sake of a mystery, and concubines, and all who were born were called patriarchs? Or those who had wives and concubines? But now the Testament does not allow this to be done, where integrity is treated more fully and chastity is praised by Christ's teaching, when he says: "Not all receive the word of God, but those to whom it is given." ### Scripture references - Deut 25:5–6: allusion, high confidence - Matt 14:3–4: allusion, high confidence - Lev 18:18: quotation, medium confidence - Deut 27:23: allusion, low confidence - Gen 29:21–30: allusion, high confidence - Matt 19:11: quotation, high confidence ### Translation notes - The levirate law (Deut 25:5–6), Herod's marriage (Matt 14:3–4), and the patriarchs' plural marriages are discussed as Siricius gives them. 'Cursed is he who sleeps with his wife's sister' is the writer's form of Lev 18:18 (compare Deut 27:23). The last quotation is Matt 19:11 ('this word'), given here as 'the word of God'; the digital text marks Matt. XVII, 11. - Quotations: Deut 25:5–6; Matt 14:3–4; Lev 18:18; Gen 29:21–30; Matt 19:11. ### Citation (SBL) Siricius, Ep. 10.12 (PL 13:1189; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-12). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 13 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-13 - Source: PL 13:1190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Former magistrates who used the sword, torture or public shows must do penance and may not be made bishops; Nicaea excluded eunuchs and men fresh from public office; ordination must not be bought or won by popular favour. ### Latin text Eos praeterea, qui saecularem adepti potestatem, jus saeculi exercuerunt, immunes a peccato esse non posse manifestum est. Dum enim et gladius exseritur, aut judicium confertur injustum, aut tormenta exercentur pro necessitate causarum, aut parandis exhibent voluptatibus curam, aut praeparatis intersunt, in his se, quibus renuntiaverunt, denuo sociantes, disciplinam observationis traditam mutaverunt. Multum sibi praestant, si non episcopatum affectent; sed propter haec omnia agentes poenitentiam, certo tempore impleto, mereantur altaribus sociari. Nicaenum concilium, divino spiritu annuente, dum fidei confessio fuisset jure firmata, etiam apostolicas traditiones episcopi in unum congregati ad omnium notitiam pervenire voluerunt, definientes inter caetera, neque abscisum clericum fieri, quoniam abscisus et mollis non introibunt in sanctuarium Dei (Deut. XXIII, 1). Deinde post baptismi gratiam, post indulgentiam peccatorum, cum quis saeculi militia fuerit gloriatus, vel illum qui purpura et fascibus fuerit delectatus, ad sacerdotium aliqua irruptione minime admitti jusserunt. Meritis enim et observationibus legis ad istiusmodi dignitatis culmen accedunt, non Simonis pecunia, vel gratia quis poterit pervenire, aut favore populari. Non enim quid populus velit, sed quid evangelica disciplina, perquiritur. Plebs tunc habet testimonium, quoties ad digni alicujus meritum, reprehendens auram favoris, impertit. ### English translation (Claude) Moreover, it is manifest that those who, having obtained secular power, have exercised the law of the world cannot be free from sin. For while the sword is drawn, or an unjust judgment is given, or tortures are applied for the needs of cases, or they take care to prepare pleasures, or are present at those prepared, associating themselves again with the things they renounced, they have changed the discipline of observance that was handed down. They do much for themselves if they do not aspire to the episcopate; but, doing penance for all these things, when a fixed time has been completed, they may deserve to be joined to the altars. The council of Nicaea, with the divine Spirit assenting, when the confession of faith had been rightly confirmed, the bishops gathered together wished the apostolic traditions also to come to the knowledge of all, defining among other things that a eunuch should not become a cleric, since "the eunuch and the effeminate shall not enter the sanctuary of God." Then they commanded that, after the grace of baptism, after the forgiveness of sins, one who has gloried in the service of the world, or one who has delighted in the purple and the fasces, should by no means be admitted to the priesthood by any irruption. For it is by merits and the observances of the law that men come to the summit of such a dignity; no one will be able to reach it by the money of Simon, or by influence, or by popular favour. For what is sought is not what the people wish, but what the discipline of the gospel requires. The people then has the value of a testimony when, rejecting the breeze of favour, it bestows it on the merit of someone worthy. ### Scripture references - Deut 23:1: quotation, high confidence - Acts 8:18–20: allusion, high confidence ### Extrabiblical texts - Conc. Nic. 1 (Creed and Canons of the Council of Nicaea (325)): allusion, high confidence - Conc. Nic. 2 (Creed and Canons of the Council of Nicaea (325)): allusion, high confidence ### Translation notes - Nicaea canon 1 concerns self-castration; the writer's paraphrase cites Deut 23:1. Editor's notes in the digital text ('(Leg. in Nicaeno concilio)', '(Vide Nic. can. 2 et 9, necnon Siric. epist. V, n. 2 et 3)', '(can. 1)') are removed by logged corrections. - Quotations and allusions: Deut 23:1; Acts 8:18–20 (Simon's money). ### Citation (SBL) Siricius, Ep. 10.13 (PL 13:1190; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-13). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 14 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-14 - Source: PL 13:1191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marrying an uncle's widow (or a cousin) is forbidden as a return to a parent's bed, which is sexual immorality, not marriage; a cleric who does so is deposed unless he puts it right. ### Latin text Item de eo qui avunculi sui uxorem duxerit. Avunculi filiam ducere non licet : quoniam similis causa generando per gradus patris extranei separatur atque purgatur : retro autem redire fas non est. Nam qui torum patris vel matris violare praesumpserit, non hoc conjugium, sed fornicatio nominatur. Quisque tamen contra canones apostolicos facere usurpaverit, privandus est sacerdotio, si pertinax fuerit : si vero correxerit, aboleatur quod praesumptum est, ut possit reconciliatus nostrum habere consortium. ### English translation (Claude) Likewise concerning one who has married his maternal uncle's wife. It is not lawful to marry the daughter of one's maternal uncle, since the like cause, by the degrees of the father, is separated and purified as from a stranger; but to go back is not lawful. For one who has presumed to violate the bed of father or mother, this is not called marriage but sexual immorality. Whoever, however, has presumed to act against the apostolic canons is to be deprived of the priesthood if he is obstinate; but if he has corrected himself, let what was presumed be abolished, so that, reconciled, he may have our fellowship. ### Scripture references - Lev 18:14: allusion, medium confidence - Lev 20:20: allusion, medium confidence ### Translation notes - The reasoning on degrees of kinship is obscure in the digital text and is rendered literally. Allusions: Lev 18:14; Lev 20:20. ### Citation (SBL) Siricius, Ep. 10.14 (PL 13:1191; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-14). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 15 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-15 - Source: PL 13:1192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bishops must be chosen from the clergy after service in lower orders, not from neophytes. ### Latin text De ordinationibus maxime observandum est, ut semper clerici fiant episcopi. Sic enim scriptum est : Εt hi primo probentur, et sic ministrent (I Tim. III, 10). Qui non probatur tempore praecedenti in minori officio ministrasse, quomodo praeponitur clero? Non est auditum, necdum tyronem militum imperium suscepisse. Is ergo debet fieri, quem aetas, tempus, meritum commendat, et vita. Aut quare Apostolus neophytum prohibet (Ibid. 6), et cito manus alicui imponi non permittit (I Tim. V, 22)? ### English translation (Claude) Concerning ordinations it must be observed above all that bishops should always be made from the clergy. For so it is written: "And let these first be proved, and so let them minister." One who is not proved to have ministered in a lesser office in the preceding time, how is he set over the clergy? It is unheard of that a recruit not yet a soldier should take command. That man, then, ought to be made bishop whom age, time, merit and life commend. Or why does the Apostle forbid a neophyte and not allow hands to be laid quickly on anyone? ### Scripture references - 1 Tim 3:10: quotation, high confidence - 1 Tim 3:6: allusion, high confidence - 1 Tim 5:22: allusion, high confidence ### Translation notes - Quotations: 1 Tim 3:10; 1 Tim 3:6; 1 Tim 5:22. ### Citation (SBL) Siricius, Ep. 10.15 (PL 13:1192; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-15). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 16 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-16 - Source: PL 13:1192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A bishop who moves from his church to another is to be treated like a man who leaves his wife for another's and is to be deposed. ### Latin text Item de his qui de ecclesia ad ecclesiam transeunt jussi sunt haberi, quasi relicta uxore ad alienam accesserint; quod impunitum esse non possit. Talem episcopum, invasorem pudoris alieni, episcopatu privari jusserunt. ### English translation (Claude) Likewise concerning those who pass from church to church, they were ordered to be regarded as though they had left their wife and gone to another's; which cannot be unpunished. Such a bishop, an invader of another's chastity, they commanded to be deprived of the episcopate. ### Extrabiblical texts - Conc. Nic. 15 (Creed and Canons of the Council of Nicaea (325)): allusion, medium confidence ### Translation notes - The comparison of a bishop's church to his wife, and of moving sees to leaving one's wife for another's, is the council's (compare Nicaea canon 15); it is applied figuratively. ### Citation (SBL) Siricius, Ep. 10.16 (PL 13:1192; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-16). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 17 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-17 - Source: PL 13:1193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A cleric excommunicated by his own bishop may not be received, even to lay communion, by another church; a bishop who receives or promotes him shares his guilt and loses communion with the apostolic see. ### Latin text Item de clericis alienis ex synodo frequenter est pertractatum atque firmatum, et ratio justa constringit, clericos abjectos de ecclesia ab episcopo suo, nec laicam communionem accipere posse in aliena ecclesia, quod confirmatum manifestatumque est, quando etiam innocens, sine litteris episcopi sui, vel formata, in aliena ecclesia non potest ministrare. Si quis autem in injuriam sacerdotis hoc facere praesumpserit, et condemnatum clericum suscipere vel promovere voluerit, sciat se communicasse peccatis alienis, et incurrisse sententiam Apostoli, qui ait, reos esse non solum qui faciunt contra legem, sed etiam qui consentiunt facientibus (Rom. I, 32). Unde dimittendum est conscientiae illius, qui de suo clerico judicavit, sciens quod de judicio ejus Deus sit judicaturus in posterum. Audi Dominum dicentem, Quae enim vultis ut faciant vobis homines, eadem et vos facite illis (Matth. VII, 12). Quid in injuriam fratris et consacerdotis armaris? Cum enim reus non solum suscipitur clericus abjectus, sed etiam promovetur, injustus judicatur episcopus. Hoc quisque facit, sciat se a Catholicorum societate seclusum, et communionem sedis apostolicae non habere jam posse. ### English translation (Claude) Likewise concerning other churches' clerics, it has often been discussed and confirmed in synod, and just reason constrains it, that clerics cast out of the church by their own bishop cannot receive even lay communion in another church; this has been confirmed and made plain, since even an innocent cleric cannot minister in another church without the letters of his bishop, or a formata. But if anyone presumes to do this, to the injury of a priest, and is willing to receive or promote a condemned cleric, let him know that he has shared in other men's sins and has incurred the sentence of the Apostle, who says that guilty are not only those who act against the law but also those who consent to those who do so. Hence it must be left to the conscience of him who judged his own cleric, knowing that God will judge his judgment hereafter. Hear the Lord saying: "Whatever you wish men to do to you, do the same to them." Why do you arm yourself to the injury of a brother and fellow priest? For when a cast-out cleric is not only received but even promoted, the bishop is judged unjust. Whoever does this, let him know that he is shut out from the fellowship of catholics and can no longer have the communion of the apostolic see. ### Scripture references - 1 Tim 5:22: allusion, high confidence - Rom 1:32: quotation, high confidence - Matt 7:12: quotation, high confidence ### Extrabiblical texts - Conc. Nic. 5 (Creed and Canons of the Council of Nicaea (325)): allusion, medium confidence ### Translation notes - A 'formata' is a letter of commendation from one's bishop. Editor's notes in the digital text ('(Supple quod)', '(Vid. Siric. epist. 5, c. 5 et 6)') are removed by logged corrections. Quotations: 1 Tim 5:22; Rom 1:32; Matt 7:12. ### Citation (SBL) Siricius, Ep. 10.17 (PL 13:1193; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-17). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 18 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-18 - Source: PL 13:1193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bishops must not ordain in another's diocese; Nicaea requires the metropolitan with at least three bishops to ordain a bishop; intruders risk their own office. ### Latin text Illud praeterea satis grave est, et contra episcopalem moderationem sedis apostolicae, suos fines excedere, ad alienam tendere regionem, festinare, ordinationes celebrare praeceptis metropolitanum episcopum non permittere in sua dioecesi una cum vicinis episcopis, sicut CCCXVIII episcopi confirmarunt, tres vel eo amplius sacerdotes episcopum ordinare debere, vel subrogare dignissimum. Si quis certe fines alterius possessionis invaserit, reus violentiae judicatur. Quid curritur? quid festinatur, ut regula ecclesiastica conculcetur? Leges humanae tenentur : et divina praecepta contemnuntur. Praesens gladius formidatur et temporalis poena : divina vero vindicta, quae habet flammas gehennae perpetuas, negligitur. Videritis quae praesumptio fecerit. Ex hoc si quis in aliena dioecesi ausus fuerit ordinationem facere praesumere, sciat se de statu suo posse periclitari, qui alienam ecclesiam invadere praesumpserit. Non est saeculare aliquid, non sunt mundanae promotiones. Audiamus Apostolum dicentem : Manus cito nemini imposueris, neque communicaveris peccatis alienis : te ipsum castum custodi (I Tim. V, 22). Si legantur scripta, et timor divinus sit in nobis, omnia scandala poterant separari, et unanimitas per omnes fratres placida plenaque caritate consistere. ### English translation (Claude) This moreover is very grave, and against the episcopal moderation of the apostolic see: to exceed one's own bounds, to go into another's region, to hasten to celebrate ordinations, not to allow by one's precepts the metropolitan bishop to act in his own diocese together with the neighbouring bishops, as the three hundred and eighteen bishops confirmed, that three or more priests ought to ordain a bishop or appoint the most worthy as successor. If anyone indeed invades the bounds of another's possession, he is judged guilty of violence. Why the running? Why the haste, so that the church's rule may be trampled underfoot? Human laws are kept, and divine precepts despised. The present sword and temporal punishment are feared, but the divine vengeance, which has the perpetual flames of Gehenna, is neglected. You will see what presumption has done. From now on, if anyone dares to presume to make an ordination in another's diocese, let him know that he who has presumed to invade another's church may be endangered in his own standing. It is nothing secular; these are not worldly promotions. Let us hear the Apostle saying: "Lay hands hastily on no one, nor share in other men's sins; keep yourself chaste." If the writings were read and divine fear were in us, all scandals could be put away, and unanimity could stand among all the brothers, peaceful and full of love. ### Scripture references - 1 Tim 5:22: quotation, high confidence - Prov 22:28: echo, low confidence ### Extrabiblical texts - Conc. Nic. 4 (Creed and Canons of the Council of Nicaea (325)): allusion, high confidence ### Translation notes - 'The three hundred and eighteen bishops' are the fathers of Nicaea (canon 4). An editor's cross-reference '(Vid. epist. I Siric. n. 14)' is removed by a logged correction. Quotations: 1 Tim 5:22; Prov 22:28 (bounds, allusion). ### Citation (SBL) Siricius, Ep. 10.18 (PL 13:1193; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-18). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 19 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-19 - Source: PL 13:1194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Laymen excommunicated after trial who have been ordained by another bishop must be removed, or their ordainers reported to Rome. ### Latin text Praeterea etiam laici dicuntur a communione cognita causa seclusi, et ab alio episcopo clerici facti : hoc jam super omne malum est. Unde aut conventi corrigant qui talia ausi sunt facere, ita ut removeantur quibus indigne ordo collatus est, aut ad nos nomina eorum deferantur, ut sciamus a quibus nos abstinere debeamus. ### English translation (Claude) Moreover, it is said that even laymen excluded from communion after their case has been examined have been made clerics by another bishop: this is now beyond every evil. Hence either let those who have dared to do such things be summoned and correct it, so that those on whom orders were unworthily conferred are removed, or let their names be brought to us, so that we may know from whom we ought to abstain. ### Extrabiblical texts - Conc. Nic. 5 (Creed and Canons of the Council of Nicaea (325)): allusion, medium confidence ### Translation notes - The reference '(Concil. Nicaen. c. 5)' printed at the end in the digital text is an editor's note and is removed by a logged correction; Nicaea canon 5 rules that those excommunicated by one bishop are not to be received by others. ### Citation (SBL) Siricius, Ep. 10.19 (PL 13:1194; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-19). ## Letter 10, canons of the Roman synod to the bishops of Gaul, chapter 20 - URL: https://sophiascriptura.com/fathers/siricius-epistulae/7-1/#p-10-20 - Source: PL 13:1194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Closing: keeping these rules prevents schism and heresy and makes the nations confess that God is among us. ### Latin text Sciat ergo vestra sinceritas, quod si haec omnia suo ordine ut certa sunt observentur, nec Deus offenditur, nec schismata generantur, nec haereses exsistunt : sed dicent Gentes, quoniam vere Deus in nobis est Christus Dominus noster qui vivit et regnat apud Patrem cum Spiritu sancto, in aeterna saecula saeculorum. Amen. ### English translation (Claude) Let your sincerity know, then, that if all these things are observed in their order as they are established, God is not offended, schisms are not produced, heresies do not arise; but the Gentiles will say that truly God is among us, Christ our Lord, who lives and reigns with the Father and the Holy Spirit for eternal ages of ages. Amen. ### Scripture references - 1 Cor 14:25: allusion, high confidence - Zech 8:23: echo, low confidence ### Translation notes - Allusion: 1 Cor 14:25; Zech 8:23. ### Citation (SBL) Siricius, Ep. 10.20 (PL 13:1194; trans. Sophia Scriptura, https://sophiascriptura.com/p/siricius-epistulae/10-20).