Sophia Scriptura

Letters of Zosimus 9.0–16.2

Zosimus, bishop of Rome · Letters of Zosimus · 417–418 · Rome · 17 passages

Latin text: Migne, PL 20 (Latin text: Migne, Patrologia Latina 20, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 9

9.0PL 20:669b–670 c

Zosimus Hesychio episcopo Salonitano.

Zosimus to Hesychius, bishop of Salona.

Notes and citation

Summary: Zosimus addresses Hesychius, bishop of Salona in Dalmatia.

  • The edition’s list of chapter summaries before the greeting (on monks and laymen, penalties, and the intervals between orders) was removed.

Notes on the original text

  • Digital text corrected (leaked editorial chapter summaries): Quod monachi vel laici nisi per gradus ecclesiasticos non debeant ad summum sacerdotium pervenire.— II. Quod si quis interdicta spexerit, gradus superioris periculo subjacebit.—III. Quae in singulis cleri gradibus tempora sint praefixa. Zosimus → Zosimus.

Cite (SBL): Zosimus, Ep. 9.0 (PL 20:669b–670 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/9-0). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/9-0

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

9.1PL 20:670c–672 a

Exigit dilectio tua praeceptum apostolicae sedis, in quo Patrum decreta consentiunt, et significas nonnullos ex monachorum populari coetu, quorum solitudo quavis frequentia major est, sed et laicos ad sacerdotium festinare. Hoc autem specialiter et sub praedecessoribus nostris, et nuper a nobis interdictum constat, litteris ad Gallias Hispaniasque transmissis, in quibus regionibus familiaris est ista praesumptio, quamvis nec Africa super hac admonitione nostra habeatur aliena, ne quis penitus contra patrum praecepta, qui ecclesiasticis disciplinis per ordinem non fuisset imbutus, et temporis approbatione divinis stipendiis eruditus, nequaquam ad summum Ecclesiae sacerdotium aspirare praesumeret : et non solum in eo ambitio inefficax haberetur, verum etiam in ordinatores ejus, ut carerent eo ordine, quem sine ordine contra praecepta Patrum crediderant praesumendum. Unde miramur ad dilectionem tuam statuta apostolicae sedis non fuisse perlata. Laudamus igitur constantiam propositi tui, frater charissime, nec aliud de pontificii tui vetere censura auctoritatis genus exspectandum fuit, quam ut talibus ambitionibus, pro praeceptis Patrum, in procinctu fidei constitutus occurreres. Igitur si quid auctoritati tuae, quod nos non opinamur, aestimas defuisse, supplemus. Obsiste talibus ordinationibus, obsiste superbiae et arrogantiae venienti. Tecum faciunt praecepta Patrum, tecum apostolicae sedis auctoritas. Si enim officia saecularia principem locum, non vestibulum actionis ingressis, sed per plurimos gradus examinato temporibus deferunt : quis ille tam arrogans, tam impudens invenitur, ut in coelesti militia, quae pensius ponderanda est, et sicut aurum repetitis ignibus exploranda, statim dux esse desideret, cum tyro ante non fuerit, et prius velit docere, quam discere? Assuescat in Domini castris, in lectorum primitus gradu divini rudimenta servitii : nec illi vile sit exorcistam, acolythum, subdiaconum, diaconum per ordinem fieri : nec hoc saltu, sed statutis majorum ordinatione temporibus. Jam vero ad presbyterii fastigium talis accedat, ut et nomen aetas impleat, et meritum probitatis stipendia anteacta testentur. Jure inde summi pontificis locum sperare debebit. Facit hoc nimia remissio consacerdotum nostrorum, qui pompam multitudinis quaerunt, et putant ex hac turba aliquid sibi dignitatis acquiri. Hinc passim numerosa popularitas etiam his locis, ubi solitudo est, talium repetitur, dum paroecias extendi cupiunt, et quibus aliud praestare non possunt, divinos ordines largiuntur. Quod oportet districti semper esse judicii. Rarum est enim omne quod magnum est.

Your love asks for a precept of the apostolic see, with which the decrees of the fathers agree, and you report that some from the popular throng of monks, whose solitude is greater than any crowd, and laymen too, are hastening to the priesthood. It is established that this was specially forbidden both under our predecessors and recently by us, in letters sent to the Gauls and the Spains, regions in which this presumption is common, though Africa too is not held a stranger to this admonition of ours: that no one at all, against the precepts of the fathers, who had not been trained in church discipline in order and instructed by the approval of time in the divine service, should by any means presume to aspire to the highest priesthood of the church; and that not only should his ambition be held void, but also against those who ordained him, that they should lose that order which, without order and against the precepts of the fathers, they had thought should be presumed. Hence we are surprised that the statutes of the apostolic see have not reached your love. We praise, then, the constancy of your purpose, dearest brother; nor was any other kind of authority to be expected from the old rigour of your episcopate than that, set in the battle line of faith, you should oppose such ambitions according to the precepts of the fathers. If, then, you think, which we do not suppose, that anything was lacking to your authority, we supply it. Resist such ordinations, resist the pride and arrogance that is coming. The precepts of the fathers act with you, the authority of the apostolic see is with you. For if secular offices give the chief place, not to those who have entered the threshold of service, but to one tested by time through very many ranks, who is found so arrogant, so shameless, that in the heavenly service, which is to be weighed more carefully and, like gold, tested by repeated fires, he wishes at once to be a general when he was not before a recruit, and wishes to teach before he learns? Let him grow accustomed in the Lord’s camp, first in the rank of reader, to the rudiments of the divine service; nor let it be beneath him to become exorcist, acolyte, subdeacon, deacon in order: and not by a leap, but at the times appointed by the ordinance of the elders. Then let such a one come to the summit of the presbyterate, so that his age may fill out the name and his past service may testify to the merit of his uprightness. From there he will rightly be able to hope for the place of high priest. This is caused by the excessive laxity of our fellow priests, who seek the pomp of a multitude and think that some dignity is gained for themselves from this crowd. Hence everywhere a numerous popularity of such men is sought even in places where there is solitude, while they wish to extend their parishes, and grant divine orders to those to whom they can give nothing else. This ought always to be a matter of strict judgment. For everything that is great is rare.

1 Pet 1:7 (echo, low confidence)

Notes and citation

Summary: Zosimus forbids ordaining monks or laymen directly as bishops and requires every cleric to pass through the orders of reader, exorcist, acolyte, subdeacon, deacon and presbyter.

  • “Whose solitude is greater than any crowd” is said ironically of monks who seek the crowd. Migne’s note “[Merl. rudimentis]” and references to Gratian were removed. Allusion: 1 Pet 1:7 (gold tested by fire).

Notes on the original text

  • Digital text corrected (OCR slip; leaked editorial variant note; joined words; leaked reference to Gratian): ne quis (Dist. 36, c. 2, et dist. 59, c. 1) penitus → ne quis penitus; divini rudimenta [Merl. rudimentis] servitii : necilli vile → divini rudimenta servitii : nec illi vile; dum paroecias extendi cupiunt, aud quibus → dum paroecias extendi cupiunt, et quibus.

Topics: Church office, Ordination

Cite (SBL): Zosimus, Ep. 9.1 (PL 20:670c–672 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/9-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/9-1

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

9.2PL 20:672a–672 a

Proinde nos, ne quid meritis dilectionis tuae derogaremus, ad te potissimum scripta direximus, quae in omnium fratrum et coepiscoporum nostrorum facies ire notitiam, non tantum eorum qui in ea provincia sunt, sed etiam qui vicinis dilectioni tuae provinciis adjunguntur. Sciet quisquis hoc postposita Patrum et apostolicae sedis auctoritate neglexerit, a nobis districtius vindicandum; ut loci sui minime dubitet sibi non constare rationem, si hoc putat, post tot prohibitiones, impune tentari. Contumeliae enim studio fit, quidquid interdictum toties usurpatur.

Therefore, lest we detract anything from the merits of your love, we have sent this letter to you above all, to come to the knowledge of all our brothers and fellow bishops, not only of those in that province but also of those joined to your love in the neighbouring provinces. Whoever neglects this, setting aside the authority of the fathers and of the apostolic see, will know that he will be punished by us more strictly; so that he may not doubt in the least that the standing of his place does not hold for him, if he thinks this can be attempted with impunity after so many prohibitions. For whatever is usurped after being forbidden so often is done from a desire to insult.

Notes and citation

Summary: Zosimus asks Hesychius to publish his ruling to the bishops of the region and threatens punishment for any who disregard it.

  • A cross-reference to Nicholas I was removed. The verb in “quae … ire notitiam” is defective in the printed text; translated by sense.

Notes on the original text

  • Digital text corrected (leaked editorial cross-reference): (Nicolaus I, epist, at. 40, n. 4) → .

Topics: Church office

Cite (SBL): Zosimus, Ep. 9.2 (PL 20:672a–672 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/9-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/9-2

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

9.3PL 20:672a–673 b

Haec autem singulis gradibus observanda sunt tempora. Si ab infantia ecclesiasticis ministeriis nomen dederit, inter lectores usque ad vicesimum aetatis annum continuata observatione perduret. Si major jam et grandaevus accesserit, ita tamen, ut post baptismum statim, si divinae militiae desiderat mancipari, sive inter lectores, sive inter exorcistas quinquennio teneatur : exinde acolythus vel subdiaconus quatuor annis; et sic ad benedictionem diaconatus, si meretur, accedat; in quo ordine quinque annis, si inculpate se gesserit, haerere debebit. Exinde suffragantibus stipendiis, per tot gradus datis propriae fidei documentis, presbyterii sacerdotium poterit promereri. De quo loco, si eo illum exactior ad bonos mores vita produxerit, summum pontificatum sperare debebit. Hac tamen lege servata, ut neque digamus, neque poenitens, ad hos gradus possit admitti. Sane, ut etiam defensores ecclesiae, qui ex laicis fiunt, supra dicti observatione teneantur, si meruerint esse in ordine clericatus. Data ix kalendas Martias DD. NN. Honorio xii et Theodosio viii augustis consulibus.

These are the intervals to be observed in each rank. If from infancy one has given his name to the church’s ministries, let him remain among the readers until the twentieth year of his age in continual observance. If he comes when already older and advanced in years, provided that immediately after baptism he desires to be enrolled in the divine service, let him be kept for five years either among the readers or among the exorcists; then four years as acolyte or subdeacon; and so let him come, if he deserves it, to the blessing of the diaconate, in which order he must remain five years if he conducts himself blamelessly. Then, with his service supporting him, having given proofs of his faith through so many ranks, he may merit the priesthood of the presbyterate. From that place, if a life more exacting in good conduct has advanced him, he may hope for the highest pontificate. This law, however, being kept: that neither a man twice married nor a penitent can be admitted to these ranks. Indeed, let the defenders of the church too, who are made from laymen, be held to the observance mentioned above, if they deserve to be in the order of the clergy. Dated the ninth day before the Kalends of March [21 February 418], in the consulship of our lords Honorius for the twelfth time and Theodosius for the eighth time, Augusti.

1 Tim 3:2 (echo, medium confidence)

Notes and citation

Summary: Zosimus sets the intervals for advancing through the clerical orders and excludes the twice-married and penitents from ordination; the letter is dated 21 February 418.

  • “Digamus” means a man married twice (in succession), whether after a wife’s death or otherwise; such men were barred from orders (compare 1 Tim 3:2). References to Gratian and Rabanus Maurus and Migne’s modern date were removed; the date is given in brackets.

Notes on the original text

  • Digital text corrected (OCR slip; leaked editorial date; leaked references to Gratian and Rabanus): Haec autem (Dist. 77, c. 2; Rabanus de instit, cleric, lib, i, c. 13) singulis → Haec autem singulis; si divinae militie desiderat → si divinae militiae desiderat; per lot gradus → per tot gradus; (Anno 418, Februar. 21) → .

Topics: Church office, Marriage, Divorce and remarriage, Clerical celibacy and continence

Cite (SBL): Zosimus, Ep. 9.3 (PL 20:672a–673 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/9-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/9-3

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 10

10.0PL 20:673b–673 b

Zosimus Patroclo episcopo Arelatensi.

Zosimus to Patroclus, bishop of Arles.

Notes and citation

Summary: Zosimus addresses Patroclus of Arles.

Cite (SBL): Zosimus, Ep. 10.0 (PL 20:673b–673 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/10-0). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/10-0

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-10-0) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

10.1PL 20:673b–674 b

Cum et in praesenti cognoveris, et frequentibus a nobis litteris ipse sis monitus, ut auctoritate metropolitani, quam tibi apostolicae sedis pronuntiatione firmavimus, Proculi ausibus conatibusque illis, quibus adhuc se putat aliqua posse turbare, hujus rei oppressu occurreres, renitens rigore censuraque, quam pro regularum confirmatione susceperas, quippe cum et tibi nostrum delegatum nosses officium, et illum scires esse damnatum : miror quid post ista Proculo liceat, aut vacet illa, quae consueverat, aut pejora committere. Cur non putat unde istam habeas potestatem tuam, frater charissime, ut censuerimus, censeamusque, quicumque ex illis ad nostras regiones veniunt, sine tua non suscipiendos esse formata, nec probandum quem non in provincia positus ipse probaveris? Post istam esse delegationem ad nos rumor advenit, Proculum quasi consuetis ludere et uti moribus suis, junxisse sibi quosdam idoneos turbationibus homines, et post illa quae illi interdiximus ordinasse. Sed sciant quibus hanc epistolam volumus in notitiam pervenire, suscipi se nullatenus posse, qui aut contra regulas repente, aut postquam illi interdiximus, sunt ordinati. Data nonas Martias, Honorio xii et Theodosio viii augustis consulibus.

Since you have both learned when present and been admonished yourself by frequent letters from us that, by the authority of the metropolitan, which we confirmed to you by the pronouncement of the apostolic see, you should meet the ventures and attempts of Proculus, by which he still thinks he can disturb something, by suppressing this matter, resisting with the rigour and censure you had taken up for the confirmation of the rules, since you knew that our office was delegated to you and knew that he was condemned: I wonder what is allowed Proculus after these things, or what leisure he has either for the things he used to do or for committing worse. Why does he not consider whence you have this power of yours, dearest brother: that we have decided, and decide, that whoever of them come to our regions are not to be received without your letter of credence, nor is anyone to be approved whom you, being in the province, have not yourself approved? After this delegation a rumour has reached us that Proculus, as if playing and using his accustomed ways, has joined to himself certain men fit for disturbances and has ordained after what we forbade him. But let those to whose knowledge we wish this letter to come know that they can by no means be received who were ordained either suddenly against the rules or after we forbade him. Dated the Nones of March [5 March 418], in the consulship of Honorius for the twelfth time and Theodosius for the eighth time, Augusti.

Notes and citation

Summary: Zosimus urges Patroclus to stop Proculus of Marseilles, who still ordains after his condemnation, and declares those ordinations void.

  • Migne’s modern date was removed and is given in brackets.

Notes on the original text

  • Digital text corrected (OCR slip; leaked editorial date): quam libi apostolicae sedis → quam tibi apostolicae sedis; pro regularum contirmatione → pro regularum confirmatione; quippe cum et libi nostrum → quippe cum et tibi nostrum; (Ann. 418, Martii 5) → .

Topics: Church office, Ordination

Cite (SBL): Zosimus, Ep. 10.1 (PL 20:673b–674 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/10-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/10-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-10-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 11

11.0PL 20:674b–674 b

Zosimus clero, ordini, et plebi consistenti Massiliae.

Zosimus to the clergy, the order and the people established at Marseilles.

Notes and citation

Summary: Zosimus addresses the church of Marseilles.

  • “Ordo” is the town council.

Cite (SBL): Zosimus, Ep. 11.0 (PL 20:674b–674 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/11-0). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/11-0

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-11-0) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

11.1PL 20:674b–675 b

Non miror Proculum in consueta adhuc fronte durare, et oblitum penitus pudoris quotidie digna damnatione committere, nec aliquando desistere, ut toties commonitus prohibitusque non cesset. Ecce coetum vestrae dilectionis sua, qua sola notus est, turbatione confundit : nec Ecclesiam patitur esse concordem, cum suis id agat semper officiis, quatenus aggerens postrema prioribus, malum aliquod, quod ante commiserat, in pejus emendet. Cum ipse jam non sit episcopus, episcopos facit, et humanus largitor aliis se dicit posse praestare, quod datum sibi aliquando immerito tenere non potuit. Addens sibi jungitque inquietae mentis homines, et qui soli possunt favere damnato, per quos quaecumque turbarum studiosus cogitat, hac sua fidens societate conficiat. Sed habeo, fratres charissimi, vestri curam, moleste ferens quidquid ille quotidianis ausibus facit, id vos, Christianum populum, et qui in nostra charitate persistat, posse perferre, nec ejus obviare factis, aut repugnare conatibus, idcirco curam vestri licet et prioribus commiserim litteris vestrae metropolitano provinciae fratri et coepiscopo nostro Patroclo, tamen iterum committo : ut ipsius tuti consilio et pro disciplinarum ratione formati, ejus obtemperantes nutibus, dignum possitis accipere sacerdotem. Data iii nonas Martias, Honorio xii et Theodosio viii augustis consulibus.

I am not surprised that Proculus persists still with his accustomed brazenness and, wholly forgetful of shame, daily commits things worthy of condemnation, and never desists, so that, though so often admonished and forbidden, he does not stop. See, he throws your love’s assembly into confusion with his disturbance, for which alone he is known; nor does he allow the church to be in concord, since he always works at this through his agents, so that, heaping later things on earlier, he ‘amends’ for the worse any evil he had committed before. Though he is himself no longer a bishop, he makes bishops, and, a generous giver of human favours, says he can give to others what he could not keep when it was once undeservedly given to him. He adds and joins to himself men of restless mind, the only ones who can favour a condemned man, through whom, trusting in this fellowship of his, he may accomplish whatever disturbances he plans in his zeal. But I have care for you, dearest brothers, taking it ill that you, a Christian people who persist in our charity, should be able to endure whatever he does by his daily ventures, and not oppose his deeds or resist his attempts. Therefore, although I entrusted the care of you in my earlier letter to the metropolitan of your province, our brother and fellow bishop Patroclus, I entrust it again: so that, safe in his counsel and shaped according to the order of discipline, obeying his direction, you may receive a worthy priest. Dated the third day before the Nones of March, in the consulship of Honorius for the twelfth time and Theodosius for the eighth time, Augusti.

Notes and citation

Summary: Zosimus tells the church of Marseilles that the deposed Proculus still ordains bishops and commits them to Patroclus of Arles to obtain a worthy bishop.

  • The date is 5 March 418; Migne’s modern date in parentheses (which misprints February) was removed.

Notes on the original text

  • Digital text corrected (leaked editorial date; stray note letter): et a oblitum penitus → et oblitum penitus; (Ann. 418, Febr. 5) → .

Topics: Church office, Ordination

Cite (SBL): Zosimus, Ep. 11.1 (PL 20:674b–675 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/11-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/11-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-11-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 12

12.0PL 20:676d–676 d

Zosimus Aurelio ac caeteris, qui in concilio Carthaginensi adfuerunt, dilectissimis fratribus in Domino salutem.

Zosimus to Aurelius and the others who were present at the council of Carthage, his most beloved brothers, greeting in the Lord.

Notes and citation

Summary: Zosimus greets Aurelius and the bishops of the council of Carthage (417–418).

Cite (SBL): Zosimus, Ep. 12.0 (PL 20:676d–676 d; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/12-0). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/12-0

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-12-0) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

12.1PL 20:676d–677 a

Quamvis Patrum traditio apostolicae sedi auctoritatem tantam tribuerit, ut de ejus judicio disceptare nullus auderet, idque per canones semper regulasque servaverit, et currens adhuc suis legibus ecclesiastica disciplina Petri nomini, a quo ipsa quoque descendit, reverentiam quam debet exsolvat : tantam enim huic Apostolo canonica antiquitas per sententias omnium voluit esse potentiam, ex ipsa quoque Christi Dei nostri promissione, ut et ligata solveret, et soluta vinciret; par potestatis data conditio in eos, qui sedis haereditatem, ipso annuente, meruissent : habet enim ipse, cum omnium Ecclesiarum, tum hujus maxime ubi sederat, curam; nec patitur aliquid privilegii aut aliqua titubare aura sententiae, cui ipsa sui nominis firma et nullis hebetata motibus constituit fundamenta, et quae sine suo periculo temere nullus incessat : cum ergo tantae auctoritatis Petrus caput sit, et sequentia omnium majorum studia firmaverit, ut tam humanis quam divinis legibus et disciplinis omnibus firmetur Romana Ecclesia, cujus locum nos regere, ipsius quoque potestatem nominis obtinere non latet vos, sed nostis, fratres charissimi, et, quemadmodum sacerdotes, scire debetis : tamen cum tantum nobis esset auctoritatis, ut nullus de nostra possit retractare sententia; nihil egimus, quod non ad vestram notitiam nostris ultro litteris referremus; dantes haec fraternitati, ut in commune consulentes, non quia quid deberet fieri nesciremus, aut faceremus aliquid, quod contra utilitatem Ecclesiae veniens displiceret; sed pariter vobiscum voluimus habere tractatum de illo (Scil. Coelestio) qui apud vos, sicut ipsi per litteras dicitis, fuerat accusatus; et ad nostram, qui se assereret innocentem, non refugiens judicium ex appellatione pristina, venerit sedem; accusatores suos ultro deposcens, et quae in se crimina per rumorem falso dicebat illata condemnans. Omnem ejus petitionem prioribus litteris, quas vobis misimus, putavimus ac novimus explicatam; satisque illis scriptis, quae ad illa rescripseratis, credidimus esse responsum.

Although the tradition of the fathers has assigned such great authority to the apostolic see that no one would dare to dispute its judgment, and it has always kept this through canons and rules, and church discipline, still running by its laws, pays to the name of Peter, from whom it too descends, the reverence it owes; for canonical antiquity willed, by the judgments of all, that this Apostle have such power, from the very promise of Christ our God, that he should loose what was bound and bind what was loosed; an equal condition of power was given to those who, with his assent, have deserved the inheritance of the see; for he himself has the care of all the churches, and especially of this one where he sat, nor does he allow anything of privilege or any breath of judgment to waver for that see to which he established foundations firm in his own name and blunted by no commotions, and which no one may rashly assail without danger to himself: since, then, Peter is the head of such great authority, and has confirmed the subsequent zeal of all our elders, so that the Roman church is strengthened by human as well as divine laws and by all disciplines, whose place, as you know, we rule, and whose power of name we also hold, it is not hidden from you, but you know it, dearest brothers, and as priests you ought to know it: nevertheless, though we had such authority that no one could reconsider our judgment, we did nothing that we did not, of our own accord, report to your knowledge by our letters; granting this to the brotherhood, so that we might consult in common, not because we did not know what ought to be done, or would do anything that would displease by being against the good of the church; but we wished to have a discussion equally with you about him (namely Caelestius) who had been accused among you, as you yourselves say in your letter, and who, asserting that he was innocent, came to our see, not fleeing judgment, by his former appeal, of his own accord demanding his accusers and condemning the crimes which he said had been falsely laid on him by rumour. We thought, and knew, that his whole petition had been set out in our earlier letter which we sent you, and we believed that it had been sufficiently answered in the writings with which you had replied to it.

Matt 16:19 (allusion, high confidence) · 2 Cor 11:28 (echo, low confidence)

Notes and citation

Summary: Zosimus asserts the authority of Peter’s see, which no one may reconsider, but says he consulted the Africans about Caelestius out of courtesy.

  • This letter (Quamvis Patrum traditio, 21 March 418) is one long sentence in the original; it is translated with its structure largely kept. Allusion: Matt 16:19. Migne’s supplement “[Supple, eadem sedes]” and the reference were removed; “(Scil. Coelestio)” is printed in the edition.

Notes on the original text

  • Digital text corrected (OCR slip; leaked editorial reference; leaked editorial supplement; stray space): nullus auderot → nullus auderet; regulasque [Supple, eadem sedes] servaverit → regulasque servaverit; soluta vinciret (Matth. xvi, 19); par → soluta vinciret; par; babet enim ipse → habet enim ipse; divinis tegibus → divinis legibus; cum tautum nobis → cum tantum nobis; tractatum do illo → tractatum de illo; ex appellatione pristina , venerit → ex appellatione pristina, venerit.

Topics: Church office, Heresy, Rome and Peter

Cite (SBL): Zosimus, Ep. 12.1 (PL 20:676d–677 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/12-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/12-1

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

12.2PL 20:677a–678 a

Sed post missae per Marcellinum subdiaconum vestrum epistolae omne volumen volvimus : quo aliquando perlecto, ita totum litterarum comprehendistis textum, quasi nos Coelestio commodaverimus in omnibus fidem, verbisque ejus non discussis, ad omnem, ut ita dicam, syllabam praebuerimus assensum. Numquam temere quae sunt diu tractanda sinuntur; nec sine magna deliberatione statuendum est, quod summo debet disceptari judicio. Idcirco noverit vestra fraternitas, nihil nos post illas quas superius vel litteras vestras accepimus immutasse, sed in eodem cuncta reliquisse statu, in quo dudum (Scil. sub Innocentio) fuerant cum hoc nostris litteris vestrae indicavimus sanctitati, ut illa quae a vobis ad nos missa erat, obtestatio servaretur. Subscripsi. Bene valete. Data xii kalend. April., Honorio augusto xii consule. Accepta tertio kalendas Maias.

But after the letter was sent through your subdeacon Marcellinus, we went through the whole volume; and having at last read it, [we found that] you so understood the whole text of our letter as if we had trusted Caelestius in everything and, without examining his words, had given our assent, so to speak, to every syllable. Things that must be treated at length are never let pass rashly; nor is anything to be decided without great deliberation which ought to be disputed by the highest judgment. Therefore let your brotherhood know that we have changed nothing since the letter we received from you before, but have left everything in the same state in which it was some time ago (namely under Innocent), when we indicated this to your holiness by our letter, so that the solemn appeal you had sent to us might be kept. I have signed. Farewell. Dated the twelfth day before the Kalends of April [21 March 418], Honorius Augustus consul for the twelfth time. Received on the third day before the Kalends of May [29 April].

Notes and citation

Summary: Zosimus tells the Africans that he has not acquitted Caelestius uncritically and has left the case as it stood under Innocent.

  • “[we found that]” is supplied for a sentence that lacks its main verb. “(Scil. sub Innocentio)” is printed in the edition. Migne’s modern dates were removed and are given in brackets.

Notes on the original text

  • Digital text corrected (OCR slip; leaked editorial date; split word): quo ali quando perlecto → quo aliquando perlecto; nihil nus post illas → nihil nos post illas; (Ann. 418, Martii 21) → ; (April. 29) → .

Topics: Heresy, Church office, Pelagianism

Cite (SBL): Zosimus, Ep. 12.2 (PL 20:677a–678 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/12-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/12-2

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 14

14.1PL 20:679a–680 a

Ex relatione fratris nostri Archidami presbyteri, qualiter suscepti sitis vel quid egeritis, cognovimus, vel qualiter illi suscepti sunt, qui contra canones adversum nos ad Comitatum, nescio qua audentes temeritate, ire voluerunt. Ad quos haec, quae nunc misimus, olim scripta feceramus, eorum quas injuriose miserant respondentes epistolis. Sed quoniam non potuerunt rei in sua, hoc est, in nostra ecclesia Romana, cum nostris compresbyteris commorari, has ad vos illis tradendas litteras destinavimus, in quibus decreto nostro sanximus, memoratos perturbatores omnium ab apostolicae nostrae sedis communione alienos fuisse, atque nostra subscriptione prolatam sententiam suscepisse. Illos etiam, qui effrenato huic facto consilioque assensum commodare voluerunt, vestrae charitatis est aestimare qualiter habeantur. Quibus hoc objicere vos debetis, quod juxta canonum praecepta fortiter incurrere, et qualiter presbyteros non decebat, rebelles exstitere. Vos autem monemus in speculis esse debere, ne quo eorum prorumpat audacia, quos anathematizatos scit sancta et apostolica Ecclesia. De his vero, qui eorum se societati junxerunt, quid agere debeamus, cum reversi fueritis, consilio meliori tractabimus. (Et alia manu :) Data quinto nonas Octobris, Honorio xii et Theodosio viii augustis consulibus.

From the report of our brother the presbyter Archidamus we have learned how you were received and what you have done, and how those were received who, with I know not what rashness, dared to go, against the canons, against us to the court. To them we had long ago written these things which we have now sent, answering the letters which they had insultingly sent. But since the accused could not remain in their own church, that is, in our Roman church, with our fellow presbyters, we have sent you this letter to be delivered to them, in which we have ratified by our decree that the disturbers mentioned were strangers to the communion of our apostolic see, and that they received the sentence pronounced with our signature. As for those also who were willing to lend their assent to this unbridled deed and counsel, it is for your charity to judge how they should be held. You ought to put this to them: that they have run boldly against the precepts of the canons and have been rebels, as did not befit presbyters. We admonish you to be on watch, lest the audacity of those whom the holy and apostolic church knows to be anathematized break out anywhere. As for those who have joined their fellowship, what we ought to do we shall treat with better counsel when you have returned. (And in another hand:) Dated the fifth day before the Nones of October [3 October 418], in the consulship of Honorius for the twelfth time and Theodosius for the eighth time, Augusti.

Notes and citation

Summary: Zosimus tells his legates that the Roman presbyters who appealed against him to the imperial court are excommunicated and that their supporters will be dealt with later.

  • The letter is to Zosimus’s legates in Africa (Faustinus and others). Migne’s reference to the canons of Sardica (8–10) and his modern date were removed; the date is given in brackets.

Notes on the original text

  • Digital text corrected (OCR slip; leaked editorial date; leaked editorial reference): Ex relationi fratris → Ex relatione fratris; qualiter suscepti silis → qualiter suscepti sitis; respondentes epistolis (Sardicen. conc. c. 8, 9, 10). Sed → respondentes epistolis. Sed; (Octob. 3, ann. 418) → .

Topics: Church office, Rome and Peter

Cite (SBL): Zosimus, Ep. 14.1 (PL 20:679a–680 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/14-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/14-1

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 15

15.1PL 20:681a–681 b

Vobis commissa negotia non latent. Vos ita ut nostra, immo quia nostra ibi in vobis praesentia est, cuncta peragite; maxime cum et hoc nostrum possitis habere mandatum, et verba canonum, quae in pleniorem firmitatem huic Commonitorio inseruimus. Ita enim dixerunt, dilectissimi fratres, in concilio Nicaeno, cum de episcoporum appellatione decernerent : « Placuit autem, ut si episcopus accusatus fuerit, et judicaverint congregati episcopi regionis ipsius, et de gradu suo dejecerint eum, et appellasse videatur, et confugerit ad beatissimum ecclesiae Romanae episcopum, et voluerit audiri, et justum putaverit ut renovetur examen; scribere his episcopis dignetur, qui in finitima et propinqua provincia sunt, ut ipsi diligenter omnia requirant, et juxta fidem veritatis definiant. Quod si is qui rogat causam suam iterum audiri, deprecatione sua moverit episcopum Romanum, ut e latere suo presbyterum mittat, erit in potestate episcopi Romani quid velit et quid existimet. Etsi decreverit mittendos esse qui praesentes cum episcopis judicent, habentes auctoritatem ejus a quo destinati sunt, erit in suo arbitrio. Si vero crediderit sufficere episcopos, ut negotio terminum imponant, faciet quod sapientissimo consilio suo judicaverit. ».

The business entrusted to you is not hidden from you. Carry out everything as though we were there, or rather, because our presence is there in you; especially since you can have both this mandate of ours and the words of the canons, which we have inserted in this memorandum for fuller strength. For thus they said, most beloved brothers, in the council of Nicaea, when they decreed about the appeal of bishops: “It has pleased that if a bishop has been accused, and the assembled bishops of his region have judged him and cast him down from his rank, and he is seen to have appealed and has fled to the most blessed bishop of the Roman church, and wishes to be heard, and he thinks it just that the examination be renewed, let him deign to write to those bishops who are in the neighbouring and nearby province, so that they may inquire into everything diligently and decide according to the faith of truth. But if he who asks that his case be heard again moves the Roman bishop by his entreaty to send a presbyter from his side, it will be in the power of the Roman bishop what he wishes and what he thinks. And if he decides that men should be sent to judge in person with the bishops, having the authority of him by whom they were sent, it will be at his discretion. But if he believes the bishops suffice to put an end to the business, he will do what he judges by his most wise counsel.”

Notes and citation

Summary: Zosimus instructs his legates to Africa and quotes, as a canon of Nicaea, the canon allowing a deposed bishop to appeal to the bishop of Rome.

  • The canon quoted is in fact canon 7 of Sardica (Latin numbering; Migne’s reference, removed), which circulated at Rome among the Nicene canons; the African bishops could not find it in their copies of Nicaea. The attribution to Nicaea is translated as written.

Notes on the original text

  • Digital text corrected (OCR slip; leaked editorial reference): beatissimum ecclesiae Romana; episcopum → beatissimum ecclesiae Romanae episcopum; (Sardic. concil. c. 7) → .

Extrabiblical texts: Conc. Sard. (Lat.) 7 (Canons of the Council of Sardica (Latin); quotation)

Topics: Church office, Rome and Peter, Councils and creeds

Cite (SBL): Zosimus, Ep. 15.1 (PL 20:681a–681 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/15-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/15-1

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

15.2PL 20:682a–682 b

De appellationibus autem clericorum, id est minoris loci, quid acturi sitis, est ipsius synodi certa responsio. De qua re quid acturi sitis, credidimus inserendum : quod taliter dictum est. Hosius episcopus dixit : « Quid me adhuc movet, reticere non debeo. Si episcopus quis forte iracundus, quod esse non debet, cito aut aspere commoveatur adversus presbyterum sive diaconum suum, et exterminare eum de ecclesia voluerit, providendum est ne innocens damnetur aut perdat communionem. Habeat potestatem ejectus, ut finitimos interpellet, causa ejus audiatur et diligentius tractetur; quia non oportet negare ei audientiam petenti : et ille episcopus, qui juste aut injuste eum rejecit, patienter accipiat, ut negotium discutiatur, ut aut probetur ejus aut emendetur sententia, etc. »

As for the appeals of clerics, that is, of lower rank, the same synod gives a definite answer on what you are to do. On this matter we believed we should insert what you are to do; it was said thus. Bishop Hosius said: “What still troubles me I ought not to keep silent. If perhaps a bishop is quick to anger, which he ought not to be, and is moved quickly or harshly against his presbyter or deacon, and wishes to drive him out of the church, provision must be made that an innocent man not be condemned or lose communion. Let the one cast out have the power to appeal to the neighbouring [bishops], and let his case be heard and treated more diligently; for a hearing ought not to be denied him when he asks. And let that bishop who rejected him, justly or unjustly, accept patiently that the business be examined, so that his sentence may be either approved or amended,” etc.

Notes and citation

Summary: Zosimus quotes the Sardican canon of Hosius allowing presbyters and deacons condemned by their bishop to appeal to neighbouring bishops.

  • The canon is Sardica, canon 17 in the Latin numbering (Migne’s reference “c. 47”, removed); Zosimus presents it as from the same “Nicene” synod.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slip; leaked editorial reference; stray space): clericorum , id est → clericorum, id est; quid acturi silis → quid acturi sitis; sententia, elc. » (Sardic. concil. c. 47). → sententia, etc. ».

Extrabiblical texts: Conc. Sard. (Lat.) 17 (Canons of the Council of Sardica (Latin); quotation)

Topics: Church office, Councils and creeds

Cite (SBL): Zosimus, Ep. 15.2 (PL 20:682a–682 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/15-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/15-2

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 16

16.0PL 20:683a–683 a

Zosimus episcopis per Byzacium constitutis dilectissimis fratribus in Domino salutem.

Zosimus to the bishops established throughout Byzacena, his most beloved brothers, greeting in the Lord.

Notes and citation

Summary: Zosimus addresses the bishops of Byzacena in Africa.

Cite (SBL): Zosimus, Ep. 16.0 (PL 20:683a–683 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/16-0). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/16-0

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

16.1PL 20:683a–685 a

Miror vos nullam reverentiam nostri nominis praestare fastigio, nec honorem episcopatui talem deferre, qualis debet ab iis servari, quorum hic honor est. Judicaturi laici de episcopis sedent, et hoc vestrum dicitis esse concilium, ubi non sacerdos laicum, sed laicus permissione vestra judicaturus interest sacerdotem. Non enim sibi poterit, quamvis honoratus fuerit, laicus tantum de quovis honore blandiri, ut merito interfuisse videretur, quod erat constitutum ecclesiasticum. Adde quod telonariorum sive temonariorum etiam nomen inseritur, et judicium in episcopum ab hac congregatione collegitur. Sedent publicani homines, et auditur episcopus, et talibus quid fas non est facientibus vobis auditur. Illud quoque quis non rideat, immo non doleat; cum taliter ecclesiasticam videat regulam titubare, et vigorem canonum ad hoc esse dejectum? Quando hoc et ubi factum docetur? exemplum quae aetas meminit, quis sacerdos audivit? cum fuerint innumeri, qui, amplissimis abdicatis honoribus, ita potentiam refutaverint saecularem, ut vel minimi nominis clerici maluerint sustinere, nec aliquid prioris dignitatis ambitu judicari, et cede judicibus vera et certa praescriptio. Quid vultis de consensu judicem laicorum? vel clerici, qui boc solum nomen sine pristina·ne saecularitates gloria erubeseit audite. Quid vobis, corio indulgete si dicam, cum judicaturi cum talibus considetis?

I am surprised that you show no reverence for the height of our name, nor pay to the episcopate such honour as ought to be kept by those whose honour this is. Laymen sit to judge bishops, and you say this is your council, where it is not a priest who takes part to judge a layman, but a layman, by your permission, to judge a priest. For a layman, however honoured he may have been, cannot flatter himself so much on any honour that he should seem rightly to have taken part in what was an ecclesiastical constitution. Add that the name of customs-collectors or tax-collectors is also inserted, and a judgment against a bishop is gathered from this assembly. Publicans sit, and a bishop is heard, and he is heard with you doing what is not lawful. Who would not laugh at this, or rather grieve, when he sees the church’s rule so tottering, and the vigour of the canons brought down to this? When and where is this shown to have been done? What age remembers a precedent, what priest has heard of it? Since there have been countless men who, renouncing the highest honours, so refused secular power that they preferred to bear the clergy’s name of even the least rank, and not to be judged by any ambition of their former dignity … Why do you want a judge from the consent of laymen? … What business have you, forgive me if I say it, sitting to judge with such men?

Textual problem in this passage: see the notes.

Notes and citation

Summary: Zosimus rebukes the bishops of Byzacena for letting laymen, even tax-collectors, sit as judges of a bishop in their council.

  • The second half of this section is badly damaged in the printed text (“et cede judicibus vera et certa praescriptio”; “vel clerici, qui boc solum nomen sine pristina·ne saecularitates gloria erubeseit audite”; “corio indulgete”); the unintelligible phrases are marked “…” and the rest translated by sense. Migne’s variant note “[Forte, debet iis]” was removed.

Notes on the original text

  • Digital text corrected (OCR slip; leaked editorial variant note; stray space): ab iis [Forte, debet iis] servari → ab iis servari; interfuisse videretur , quod → interfuisse videretur, quod; et judicium io episcopum → et judicium in episcopum; Sedent publicant homines → Sedent publicani homines; refutaverint (??)cularem → refutaverint saecularem.

Topics: Church office

Cite (SBL): Zosimus, Ep. 16.1 (PL 20:683a–685 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/16-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/16-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-16-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

16.2PL 20:685a–686 a

Illud autem non nobis praetermittendum videtur, praesertim cum hoc nulla acerbitas fecerit judiciorum, nullos ordo meminerit, ut quaerendi adversarium suum alicui necessitas imponatur, et ad judicium deducendi; cum ille ultro se debet inferre qui arguit. Unde hoc invicem scriptum ad vestram transmisimus charitatem per fratrem et coepiscopum nostrum Numunianum. Bene valete, fratres, et ad latus : xvi kalendas Decembris, Honorio xii et Theodosio viii consulibus augustis.

This also, it seems, should not be passed over by us, especially since no harshness of the courts has ever done it, and no order remembers it: that the necessity be laid on anyone of seeking out his adversary and bringing him to judgment, when the one who accuses ought to present himself of his own accord. Hence we have sent this letter in turn to your charity through our brother and fellow bishop Numunianus. Farewell, brothers. And at the end: the sixteenth day before the Kalends of December [16 November 418], in the consulship of Honorius for the twelfth time and Theodosius for the eighth time, Augusti.

Notes and citation

Summary: Zosimus objects that the accused should not be forced to bring his accuser to court, and dates the letter 16 November 418.

  • “Ad latus” is read as “ad calcem” (at the end) by sense. Migne’s modern date was removed and is given in brackets.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; leaked editorial date): non nobis praetermittendum videter, praesertim cum boc nulla → non nobis praetermittendum videtur, praesertim cum hoc nulla; quaerendi adversarium suam → quaerendi adversarium suum; cum ille nitro se debet illferre qui arguit → cum ille ultro se debet inferre qui arguit; (Anno 418, Novemb. 16) → .

Topics: Church office

Cite (SBL): Zosimus, Ep. 16.2 (PL 20:685a–686 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zosimus-epistulae/16-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zosimus-epistulae/16-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zosimus-epistulae-16-2) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; Migne's notes and numerals removed and OCR slips corrected by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.