In his edition of pseudo-Athanasii Expositio in Symbolum Apostolorum , and in the fourth volume of Blanchini’s edition of Anastasii Vitae Pontificum , page 69 printed also in Muratori, Rerum Italic . Scriptores , t. 3. pt. 2, page 45 sq. In his notes to Baronius, and in his Collectio Conciliorum , t. 8, page 303 sq. Cf. Mansi, t. 8, page 284, where the Libellus Apologeticus of Ennodius is printed. From the Panegyric to King Theoderic, extracted in Baronius, ad ann . 500, n. 3 sqq. Mansi, t. 8, page 247 sqq; Hardouin, t. 2, page 967 sq. In Muratori, l .c . page 46. Mansi, t. 8, page 253 sq.; Hardouin, t. 2, page 971 sq. This letter is dated, “Sub die VI. Idus Augusti, Rufo Magno Fausto Avieno V. C.

Cos.” Mansi, by erroneously inserting a comma, makes it appear that this means two consuls, whereas it means only the one Western consul for the year 501. The consul for the East in the year 501 was Fl.

Probus. In Mansi, t. 8, page 254 sqq.; Hardouin, t. 2, page 972 sq. That this, and not Conzatiernus, is the right reading, and that Arigernus was actually Major domus , is clear from the Relatio Episcoporum ad Regem in Mansi, l .c . page 256; Hardouin, l .c . page 973. The Pope lived in S. Peter’s; but the new Synod was held in the Church of Ss. Croce in the east end of the city, not far from the Lateran; so that Theoderic could say that the Pope should come citra urbem . The Church of the Holy Cross of Jerusalem and S. Peter’s Church (in the extreme north-west corner of Rome) are the most remote points from each other in Rome. Mansi, t. 8, page 249 sq.; Hardouin, t. 2, page 968 sq. By ex secunda synodo the second session of the third Synod is meant, as is shown by the context and by comparison with the contents of the next source. In the first session of the third Synod, Symmachus had appeared, but had been maltreated, and conducted back to his residence by the royal stewards. Later on, in the second session, the Synod invited him to appear again, but he came no more. Mansi, t. 8, page 256; Hardouin, t. 2, page 973 sq. Muratori, l .c . page 46 sq. Mansi, t. 8, page 257; Hardouin, t. 2, page 974. Mansi, t. 8, page 257 sq.; Hardouin, t. 2, page 975. The minutes are printed in Mansi, t. 8, page 247 sqq.; Hardouin, t. 2, p. 967 sqq. In Mansi, t. 8, page 271. Mansi, t. 8, page 295; Hardouin, t. 2, page 983. Cf. Baronius, ad ann . 502, n. 1, 2. l .c . page 640, n. 36. Mansi, t. 8, page 305. Mansi, t. 8, page 295; Hardouin, t. 2, page 983. According to Mansi, l .c . page 265, the latter was called Flavianus Avienus. Mansi, t. 8, page 247 sqq.; Hardouin, t. 2, page 967 sqq. In the document to which we are indebted for this information, there is a letter of Bishop Avitus of Vienne to the senators Faustus and Symmachus (in Mansi, t. 8, page 293 sqq.; Hardouin, t. 2, page sqq.), in which we must, in the first lines, supply non between nos voti compotes and reddit . Muratori, l .c . page 47. Mansi , t. 8, page 265 sqq. Mansi, t. 8, page 265 sqq.; Hardouin, t. 2, page 976. Printed in Mansi, t. 8, pages 271-290. Extracted by Baronius, ad ann . 503, n. 2; and still better by Remi Ceillier, Histoire des anteurs sacres , t. 15, page 643 sqq. Pagi’s remarks (ad ann . 503, n. 11) against the possibility of this date (503), and in favor of 504, in opposition to the indication of time in the minutes, are based upon his false assumptions in regard to the earlier Synods. They are found also in the Corpus jur . can . c. 13, C. 2, q. 7; c. 3, 4, C. 2, q. 2; c. 3, C. 3, q. 1; c. 7, C. 12, q. 2; and c. 3, C. 3, q. 5. In Corpus jur . can . these passages are ascribed to Popes Eusebius, John I., Nicolas, and Stephen (only the last to our Symmachus). But this is the work of pseudo-Isidore, and we see from this example his manner of putting later ordinances then in force into the mouths of earlier Popes.

Cf. my Essay on pseudo-Isidore in the Tubinger Theolog . Quartalschr . 1847, S. 592, and in Wetzer and Welte’s Kirchenlexicon , s . v . Mansi, t. 8, page 295 sqq.; Hardouin, t. 2, page 983 sqq. Cf. Baronius, ad ann . 503, n. 9; Mansi, l .c . page 303, nota b ; Remi Ceillier, l .c . page 643. Pagi (ad ann . 504, n. 2) also decides for the year 504. So Baronius, ad ann . 504, n. 3; Remi Cellier, l .c . page 648. Mansi, t. 8, page 309 sqq.; Hardouin, t. 2, page 989 sqq. Mansi, t. 8, page 316. Var. 2, Ep. 29. So Baronius, ad ann . 504, n. 4, and Binius (in Mansi l .c . page 316) remarked. In Mansi, t. 8, page 345; Hardouin, t. 2, page 963. Mansi, t. 8, page 344; Hardouin, t. 2, page 963. About this time, too, the Roman deacon John, as we have already seen, made his submission to Symmachus. We must not forget that the author of the Vita was a violent opponent of Symmachus. See above, page 59. In Muratori, l .c . page 47. The year in which Fulgentius was ordained cannot be determined with certainty. It is supposed to have been between 505 and 508. Compare the examination of the Ballerini in their Observations in Norisii Opp . t. 4, page 933. Mansi, t. 8, page 317. Wanting in Hardouin. Remi Ceillier, Histoire des auteurs sacres , etc., t. 15, page 656, gives erroneously eighty-four. Mansi, t. 8, page 323; Hardouin, t. 2, page 997; Sirmond, Concilia Galliae , t. 1, page 161. Mansi, l .c . page 338 sqq. Cf. Sirmond, Concilia Galliae ,, t. 1, page 170; Mansi, l .c . pages and 340, nota 6; Hardouin, t. 2, page 1003, note after can. 47; Remi Ceillier, l .c . page 656 sq. Origines , etc., t. 8, page 27 sqq., t. 2, page 206 [Bk. 5, c. 1, S. 3; 15, c. 5; 17, c. 2]. See vol. 1, page 471; Apost . Canon . 34. In this sense communio peregrina is used also in c. 3 of the Synod of Riez (vol. 3), and in c. 16 of the Synod of Lerida, A.D. 524. See below, sec. 237. By penitents we are to understand not only such as are condemned by the Church to public penance, but also those who, from repentance for their sins committed in secular life, make a vow (professio ) of continence, and are often also called conversi . Cf. c. 16 and (above, sec. 164) c. 21, below (sec. 224), c. 11 of the first Synod of Orleans.

On Viaticum , cf. (sec. 229) c. 9 of the Synod of Gerunde. On the meaning of our canon, cf. Frank, Die Bussdisciplin der Kirche (The Penitential Discipline of the Church), Mainz 1867, S. 497 and 596. Conversio is here and often equivalent to professio continentiae . Cf. c. 22 of the Synod of Orange, and c. 43 of the Synod of Aries, A.D. (sec. 162). Du Cange, Glossar . s .h .v . In Concilia Galliae , t. 1, page 601; in Mansi, t. 8, page 340. Dioecesis and ecclesia dioecesana are often used in the sense of parish and ecclesia parochialis and ruralis . Cf. cc. 7 and 8 of the Synod of Tarragona (sec. 516), and Du Cange, Glossar . s.v. Dioecesis . Mansi, t. 8, page 323 sqq.; Hardouin, t. 2, page 997 sqq. Mansi, t. 8, page 343. Mansi, t. 8, p 347. Mansi, t. 8, page 347; Pagi, Critica in Annales Baronii , ad ann . 510, n. 2. Mansi, t. 8, page 350; Hardouin, t. 2, page 1008; Sirmond, Concilia Galliae , t. 1, page 177. Remi Ceillier, l .c . page 670, has quite erroneously interpreted the close of this canon, as though the father in such a case had no claim on the ravisher of his daughter. The true meaning was seen by Bohmer in his Note 30* to this passage in the Corpus jur . can . These canons, with the subscription of the thirty-two bishops who were present, are found in Mansi, t. 8, page 350 sqq.; Hardouin, t. 2, page 1008 sqq.; Sirmond, Concilia Galliae , t . 1, page 177 sqq. Mansi, l .c . page 359 sqq. Mansi, l .c . page 346; Hardouin, l .c . page 1007; and Sirmond, l .c . t. 1, page 176. Sirmond, l .c . page 175. That it began in 511 is shown by Pagi, ad ann . 512, n. 2 sqq. Pagi (l .c .) shows from Theophanes that Flavian went so far as to pass over the Council of Chalcedon in silence, but that he never consented to its being formally anathematised. Evagrius (3 c. 32) relates that he resisted, at an earlier period, a demand of this kind, in opposition to the Syrian monks. A similar account of the maltreatment of Flavian in the seventh Oecumenical Council of Nicaea, Act 1, is given in the Vitas . Sabbae ; Hardouin, t. 4, page 69. Mansi, t. 8, page 371 sqq. Mansi, t. 8, pages 374-378. Mansi, t. 8, page 378. Mansi, l .c . page 539. This document is given also in Mansi, t. 8, page 531 sqq.; but not in Hardouin. Pagi, ad ann . 515, n. 6 sqq., and ad ann . 522, n. 10 sqq. This famous oratorian, Le Cointe, as is well known, was attached to the French Embassy at the making of the Peace of Westphalia, and the sketch of the preliminaries of the treaty was drawn up by him. Gotting . gelehrte Anzeigen , 1867, S. 378. Another sermon, also preached on that occasion by Avitus, has been discovered; see Gotting . gel . Anzeigen , 1867, S. 369 sqq. l .c . page 28 sq. Ad ann . 522, n. 11-14. l .c . page 676. Instead of saying that “one , presented something to the Church,” it was usual to employ the formula, “he presented it ad luminaria ecclesiae ,” i .e . that they might be able to procure the many necessary lights. Soon, however, the expression ad luminaria acquired the further meaning of ad fabricam ecclesiae . Cf. Du Cange, Glossar . mediae et infimae latinitatis , s . vv . luminaria and luminariae . Mansi, t. 8, page 537. Mansi, t. 8, page 401 sq.; wanting in Hardouin. Mansi. t. 8, page 404; Hardouin, t. 2, page 1027. Mansi. t. 8, page 402 sq. Mansi, t. 8, page 407; Hardouin, t. 2. 1030. Mansi, t. 8, page 407; Hardouin, t. 2, page 1030. Somewhat later, A.D. 519, Pope Hormisdas laid this confession of faith before Archbishop John of Constantinople and the Orientals for subscriptions (cf. sec. 233, and Mansi, l .c . page 451), and so in his letter to the Spanish bishops (Mansi, l .c . page 467). Later Popes repeated the same, and in particular Pope Hadrian II. demanded of the Oriental bishops who took the side of Photius, the subscriptions of the Formula Hormisdae , enlarged with additions; and the eighth Oecumenical Synod approved of this. Mansi, t. 16, page 28; Hardouin, t. 5, page 773. Cf. Conciliengesch . 4, S. 375. The Pope referred to the anathema on the heads of the Henoticans, as we shall see later on, sec. 233. Mansi, t. 8, page 405 sq.; Hardouin, t. 2, page 1028 sqq. Mansi, t. 8, page 408; Hardouin, t. 2, page 1031. Mansi, t. 8, page 538. Amalric’s mother, the widow of Alaric II., was a daughter of the East Gothic Theoderic. So that, at that time, there was not a daily Mass, as the deacon could take divine service on week days. Mansi, t. 8, page 539 sqq.; Hardouin, t. 2, page 1039 sqq.; Gonzalez, Colleccion de Canones de la Iglesa Espanola , Madrid 1849, t. 2, page 114 sqq.; Gams, Kircheng . von Spanien , 1864, Bd. 2, S. 432 sqq. On the presence of laity at Synods, cf. the first volume of this history, pages 18, 25 sqq., and Aguirre, Concil . Hispan , t. 2, Dist. 40. On 6 Idus Junias, therefore not on the 18th of June, as Remi Ceillier (l .c . page 680) and others incorrectly assert. Mansi, t. 8, page 549 sqq.; Hardouin, t. 2, page 1043 sqq.; Gonzalez, l .c . page 117 sqq.; Gains, l .c . S. 434 sqq. If anyone sick unto death confessed a grave sin, he was not put into the grade of penitence, but received immediately absolution by the blessing.

Cf. c. 13 of Nicaea. This blessing is called benedictio poenitentiae , i .e . that blessing by which the grade of penitence was conveyed to anyone, and was always available if the penitent was not condemned to public penance. Cf. c. 21 of the Synod of Epaon, sec. 231. After this blessing the patient received the communion, and both were called Viaticum. If he recovered he might be required, according to circumstances, to go through an additional time of penance. In this case he could no longer become a cleric, as all who had done public penance were excluded from clerical rank. Cf. the note of Aubespine on this passage, in Mansi, t. 8, page 564. Mansi, t. 8, page 554. Mansi, t. 8, page 546. Cf. the note of Vinius, in Mansi, t. 8, page 567. This bishopric was subsequently removed to Constance. Bubuleus is the first bishop known to us of this ancient and large Roman city, on the site of which stands the village Windisch, in the Canton Argau. Cf. my History of the Introduction of Christianity into South-Western Germany , S. 174 f. On Aventicum, now Avenche or Wiflisburg, on the Murtensee, in Switzerland, cf. my Introduction of Christianity , etc., page 73. Cf. Gelpke, Kirchengesch . der Schweitz , Bern, 1856, Thl. 1, S. sqq. Gelpke, l .c . S. 130 sqq. Mansi, t. 8, page 557. Mansi, t. 8, page 555; Hardouin, t. 2, page 1045. Mansi, t. 8, page 556; Hardouin, t. 2, page 1046. Mansi, t. 8, page 559; Hardouin, t. 2, page 1047 sqq. Both in Mansi, t. 8, page 565. Mansi, t. 8, page 573. Already suggested by Mansi, l .c . The Acts of Epaon, as they have come to us, say nothing on the subject. Mansi, t. 8, page 569 sq.; Hardouin, t. 2, page 1053 sq. The sees of these bishops are given above. See above, secs. 208, 216, 225. A very complete account of the stormy proceedings on these two days, by an unknown author, is given under the Acts of the Constantinopolitan Synod of A.D. 536, in Mansi, t. 8, pages 1057- 1065, and Hardouin, t. 2, page 1334 sqq. Cf. Baronius, ad ann . 518, n. 6 sqq., and Walch, Ketzerhist . Bd. 7, S. 47 sqq. They called him the oecumenical patriarch, a title very customary at that time, and frequently occurring in the Acts of this and the following Synod. Cf. Baronius, ad ann . 518, n. 14. Mansi, t. 8, page 1041 sqq.; Hardouin, t. 2, page 1322 sq. This petition is in Mansi, t. 8, page 1049 sqq.; Hardouin, 2. 1327 sqq.

As the Synod has embodied all the points of this document in its synodal letter, it is not necessary to give its contents more particularly. Mansi, t. 8, page 1037 sqq.; Hardouin, t. 2, page 1317 sqq. Mansi, t. 8, pages 1041-1049; Hardouin, t. 2, pages 1322-1327. Mansi, t. 8, page 1065 sqq.; Hardouin, t. 2, page 1342. The synodal letter of Tyre is subscribed by only five bishops; but it is not complete, as is shown by the words at the close, kai< oiJ loipoi> . These two synodal letters are found among the Acts of the Synod of 536, in Mansi, l .c . page 1068 sqq.; Hardouin, l .c . page 1432 sqq.; cf.

Mansi, l .c . page 578; and Walch, Ketzerhist . Bd. 7, S. 67 sqq. It is the year 643, according to the Tyrian reckoning, on which, cf.

Ideler, Handbuch der Chronol . Bd. 7, S. 471 ff.; and Lehrbuch der Chronol . S. 197. In the marginal note in Mansi, l .c . page 1084, there is a misprint which destroys the meaning, and we must read 518 instead of 543 of the Dionysian era. Mansi, t. 8, pages 1082-1092; Hardouin, t. 2, pages 1354-1362. The JRwmai`kov here named, over whom anathema was also demanded, is certainly not the Roman Pope, since he, a few lines lower, is introduced very respectfully as oJ JRw>mhv patri>archv . Mansi, t. 8, page 1093 sqq.; Hardouin, t. 2, page 1362 sqq. The documents appended on Peter of Apamea are also in Mansi, l .c . pages 1097-1136; Hardouin, l .c . pages 1366-1394. In Baronius, ad ann . 518, n. 37, and Mansi, l .c . page 578 sq. At that time there were numbered in Christendom more than six thousand bishops. Epistola Joannis ad Hormisd ., in Mansi, t. 8, page 436 sq. Epistola Justini ad Hormisd ., in Mansi, t. 8, page 435. Epistola Justiniani ad Hormisd ., in Mansi, t. 8, page 438. Mansi, t. 8, page 441 sq. This Libellus is the so-called Formula Hormisdae (sec. 228), and was subscribed by the Patriarch John of Constantinople (see below in this section). Mansi, t. 8, pages 435-449. To certain persons, as the Emperor and Justinian, two among these letters are directed; to the patriarch, three.

The former were probably sent with the legates, the others before or afterwards. Mansi, t. 8, pages 449, 450, 454. His Libellus Fidei is in Mansi, l .c . page 451; Hardouin, l .c . page sqq. Compare the account of the legates in Mansi, l .c . page 453 sq. Mansi, l .c . page 456; Hardouin, t. 2, page 1016. Mansi, l .c . pages 457-460. Mansi, t. 8, page 462 sqq., and page 468 sq. Chaplain to the late archbishop. [On the origin of the term, see Dictionary of Christian Antiquities , s .v . ] Mansi, l .c . page 491 sqq. Mansi, l .c . page 512 sq. Cf. Montalembert, Monks of the West , vol. 3. Menevia lies at the south-western corner of Wales, and received, in memory of this Bishop David, the name of S. David’s. Cf.

Montalembert, l .c . Mansi, t. 8, page 579 sqq. Mansi, t. 8, page 583. Mansi, l .c . page 587 sqq. Cf. Oudin, Commentar in Script . eccles . t. 1, page 1334; Binterim, Deutsche Concilien , Bd. 1, S. 396 sq. A complete account of this conflict in given by Cardinal Noris in his Historia Pelagiana , lib. 2, c. 18 sqq. Among the works of S. Fulgentius (Biblioth . Max . PP ., Lugd. t. 9, page 196), and in the appendix to the works of Augustine, in Migne’s edition, t. 10, pt. 2, page 1772. So, e .g ., in the Biblioth . Max . PP ., Lugd. t. 9, page 232 sqq. Biblioth . Max . PP . l .c . pages 14 and 15. On the real day of Thrasamund’s death, cf. Noris, Historia Pelagiana , lib. 2, c. 21. In Mansi, t. 8, page 591 sqq.; Hardouin, t. 2, page 1005 sqq. In the Biblioth . Max . PP ., Lugd. t. 9, page 229 sqq., and in the Appendix to the works of Augustine, Migne, t. 10, pt. 2, page 1779 sqq. Cf. Noris, Historia Pelagiana , lib. 2, c. 21; Walch, Ketzerhist . Bd. 5, S. 127 and 128, ann . 3. Historia Pelagiana , lib. 2, c. 21. Above in par. 7 the bishops said: Esau originali peccato detentus justo judicio Dei est odio habitus (as before his birth, so also before his circumcision, he was made a vas odii ). Now they say (par. 11): Sacramento circumcisionis — reatu peccati originalis caruit . This later view is found in several ancient Fathers. An historical and doctrinal dissertation on this Epistola Synodica is given by Cardinal Aguirre in the second volume of his Concilia Hispaniae . Mansi, t. 8, page 634. At page 652 Mansi gives a letter of Archbishop Boniface of Carthage addressed to the bishops who were at the Council of Junca. This letter is dated 17 Kal. Januarii, anno primo (i .e . of the Vandal King Childeric), and says that for the following year Easter is on the 7 Idus April. This letter is consequently written in December 523, and thus gives us the date of the Synod of Junca. Mansi, l .c . page 633; Hardouin, t. 2, page 1085. Mansi, l .c . page 633 and 652. Further on the Synod of Junca we shall find below in the history of the Council of Carthage, A.D. 525. Mansi, l .c . page 633. Ferrandi Fulgentii Vita S . Fulgentii in Biblioth . PP . Max ., Lugd. t. 9, page 15; Mansi, t. 8, page 634. Gallia Christ. t. 1, page 535; Sirmond, Concil . Galliae , t. 1, page 604; Mansi, t. 8, page 632. Conversio signifies ordinarily entrance into the monastic state, or in general the vow to renounce the world and lead an ascetic life. Thus conversio = Professio continentiae . Cf. Du Cange, Glossar . a .h .l ., and above, sec. 222, c. 16, note. Mansi, t. 8, page 626 sq.; Hardouin, t. 2, page 1070 sq. This date is given in the superscription of the Acts of this Council, which has: Anno 15 Theuduredi vel Theorderici regis . But it has been contended by Cardinal Aguirre, and after him by Pagi (ad . ann . 546, etc., 10 and 11), Florez (Espana Sagrada , t. 46, page 99), Ferreras (Hist . of Spain , vol. 2), and others, that, instead of Theuduredi, we should read Theudis (or else that Theudes had the surname of Theoderic), and, as King Theudes began to reign in December 531, it is necessary to remove our Synod, and also the following one at Valencia, to the year 546. Printed in Mansi, t. 8, page 612 sqq.; Hardouin, t. 2, page 1064 sqq.; and in Gonsalez, Collection de Canones de la iglesia Espanola , Madrid, 1849, t. 2, page 138 sqq.; cf. Gams, Kircheng . 5, Spanien (1864), Bd. 2, S. 438 ff. According to Hardouin, the addition, vel Aurelianensis , is wanting in some manuscripts. Vidua poenitens is a widow who has laid aside the vow of matrimony in order to live the ascetic life — a pendant to the Vir conversus or poenitens . See above, sec. 222. Ferreras in his History of Spain , vol. 2, suggests that, instead of ab ecclesia exire , we should read ad ecclesiam venire . But certainly no change is necessary. After communio some editions have improperly inserted animae ; but Hardouin corrected the error. Cf. under the second Synod of Toledo of A.D. 531, and Florez, Espana Sagrada , t. 5, page 247 sqq. Mansi, t. 8, page 626. In Mansi, t. 8, page 619 sqq.; Hardouin, t. 2, page 1067 sqq.; Gonsalez, page 146 sqq. Instead of ante missam catechumenorum , Mansi (l . c . page 620) proposes to read in missa . But no alteration is necessary, if we take missa in the original and immediate meaning = dimissio . Commendationes are the prayers for the dead, as Du Cange, Glossar . (s .v .), fully shows. The commendator is therefore the person who celebrates the obsequies. Cf. the original documents in Mansi, t. 8, page 635. Mansi, t. 8, page 636; Hardouin, t. 2, page 1071. Archbishop Aurelius was still alive A.D. 426. After hint Quodvultdeus occupied the see of Carthage only a short time (Baronius, ad ann . 430, n. 74). He was succeeded by Capreolus, who, as we saw above (sec. 134), wrote, in the year 431, to the Synod of Ephesus. By an error, Butler (Lives of the Saints ) places the death of Aurelius at A.D. 423. On the word Primas , in the African sense, cf. sec. 109. Scarcely had the African bishops returned from exile and been freed from persecution when contests about precedence broke out among them, as we have already seen in the history of the Synods of Junca and Sufes, sec. 236. Mansi, t. 8, page 637 sq.; Hardouin, t. 2, page 1072 sq. Mansi, t. 8, page 638 sq.; Hardouin, t. 2, page 1073 sq. Mansi, t. 8, pages 640-648; Hardouin, t. 2, pages 1074-1082. On the order of precedence in the African Church, cf. Norisii Opp . ed. Ballet. t. 4, page 1027 sqq. Mansi, t. 8, pages 648-656; Hardouin, t. 2, pages 1082-1090. The expression “to be free ab omni conditione clericorum ,” is translated by Remi Ceillier (t. 16, page 679) by “free from their jurisdictions.” So Richard, Analysis Concil . t. 1, page 507. Mansi, t. 8, pages 708 and 709, note 1; Sirmond, Concilia Galliae , t. 1, pages 212 and 604; Hardouin, t. 2, page 1095. In the year 587, Easter fell on April 4, so that November 6 was a Saturday. Cf. Weidenbaeh, Calendarium Hist . Christianum , 1855, pages 86 and 41. Cf. Du Cange, Glossar . s .v . facultaticula. Mansi, t. 8, page 708 sqq.; Hardouin, t. 2, page 1095 sq.; Sirmond, l .c .; Histoire litteraire de la France , t. 3 page 144. For this notice, and the following summary of the thirty-eight canons on Dovin, I am indebted to the kindness of my friend Dr. Welte, and the notice of the Synod of Feyin or Foyin (a misprint for Devin or Dovin) in the first edition of the Kirchenlexicon must be corrected in accordance with this account. Easter Eve is called the Sabbath of the kindling of lights, because on this day new light was kindled in the Church, and fire and tapers were consecrated. It was common on this day to give to the newly-baptized catechumens the communion immediately after their baptism and before the Mass — which is here forbidden. Moreover, since the Mass on Easter Eve was celebrated towards evening, here and there the custom might creep in, that many should communicate before Mass; for it was required that all should communicate on this day. Cf. Binterim, Denkwurdigkeiten , Bd. 5, Thl. 1, S. 225, 228. Aguirre, Concil . Hisp . t. 1, page 267; Ferreras, Hist . of Spain , 2; Florez, Espana Sagrada , t. 2, page 192, and t. 6, page 130 sqq. In Fabricii Bibliotheca Eccles . page 62 (of the second series of side numbers). Ferreras, l .c . 200 and 208. Ferreras, l .c . 216, 219. Mansi, t. 8, page 784 sqq.; Hardouin, t. 2, page 1139 sqq.; Gonzalez, Colleccion de Canones de la iglesia Espanola , Madrid 1849, t. 2, page 202 sqq.; Gams, Kirchengeschichte von Spanien , 1864, Bd. 1, S. ff. The Rector Sacrarii is the cleric appointed to be custos of the church.

Cf. Du Cange, Glossar . s .v . Sacrarium, t. 6, page 35. Mansi, t. 8, page 788 sqq.; Hardouin, t. 2, page 1142; Gonzalez, l .c . page 208 sqq.; Gams, l .c . S. 449. Mansi, t. 8, page 790; Hardouin, t. 2, page 1144; Gonzalez, l .c . page 211 sq. Cf. Gams, l .c . S. 450 sq. Cf. Noris, Historia Pelagiana , lib. 2, c. 33; Sirmond, Concil . Galliae , t. 1, page 605; and the notes of Binius in Mansi, t. 8, page 720. See above, sec. 237; and Sirmond, Concil . Galliae , t. 1, page 604, in the notes to the fourth Synod of Arles; cf. the notes b and c of Binius, in Mansi, t. 8, page 720. Mansi, t. 8, page 712; Hardouin, t. 2, page 1007. Noris, Hist . Pelag . lib. 2, c. 22. Noris, l .c . 2, c. 23. In Mansi, t. 8, page 721, and Hardouin (t. 2, page 1098 sqq. in the margin), as well as in the Benedictine edition of S. Augustine, the passages in question from S. Augustine, and from the sentences of Augustine collected by Prosper, are often given incorrectly. A more accurate reference is here added to each Capitulum . The Ballerini maintain, in their edition of the Works of Cardinal Norris (t. 4, page 889), that eight chapters of Orange are taken from the Epistle of Augustine to Vitalis, more exactly from the 12 Sententiae contra Pelagianos contained in it (Epist. 217, c. 5. Earlier, Epist. 107, in Migne, t. 2, page 984). But between the one and the other there is no such literal agreement as between other passages of Augustine and the Synod of Orange. Reprinted in Mansi, t. 8, page 722; Hardouin, t. 2, page 1102. Cf. the Observatio Philippi Labbei in Mansi, l .c . Proverbs 8:35. According to the text of the LXX.: kai< ejtoima>zetai qe>lhsiv para< kuri>ou . The Hebrew and the Vulgate give quite a different meaning. In Mansi and Hardouin non is lacking, whilst Sirmond found it in his MSS. The connection demands the negative, as the following sentence shows that it is the Semipelagian error and not the Church doctrine which is here in question. From c. 9 onwards the numbers have no longer the form of canons, but of propositions. This epilogue runs: Ac sic secundum suprascriptas sanctarum Scripturarum sententias vel antiquorum patrum definitiones hoc Deo propitiante et praedicare debemus et credere, quod per peccatum primi hominis ita inclinatum et attenuatum fuerit liberum arbitrium, ut nullus postea aut diligere Deum sicut opportuit, aut credere in Deum, aut operari propter Deum quod bonum est possit, nisi eum gratia misericordiae divinae praevenerit. Unde et Abel justo et Noe et Abrahae, et Isaac et Jacob et omni antiquorum patrum multitudini illam praeclaram fidem, quam in ipsorum laude praedicat Apostolus Paulus, non per bonum naturae quod prius in Adam datum fuerat, sed per gratiam Dei credimus fuisse collatam. Quam gratiam etiam post adventum domini omnibus qui baptizari desiderant, non in libero arbitrio haberi, sed Christi novimus simul et credimus largitate conferri, secundum illud quod saepe jam dictum est et quod saepe jam dictum est et quod praedicat Paulus apostolus: Vobis donatum est pro Christo non solum ut in eum credatis , sed etiam , ut pro illo patiamini ( Philippians 1:29); et illud: Deus qui coepit in vobis bonum opus , perficiet usque in diem domini nostri Jesu Christi ( Philippians 1:6); et illud: Gratia salvi facti estis per fidem , et hoc non ex vobis , dei enim donum est ( Ephesians 2:8); et quod de se ipso ait apostolus: Misericordiam consecutus sum , ut fidelis essem ( 1 Corinthians 7:25); non dexit quia eram sed ut essem ; et illud: Quid habes quod non accepisti ? ( 1 Corinthians 4:7); et illud: Omne datum bonum et omne donum perfectum desursum est , descendens a patre luminum (Jac. 1. 17); et illud: Nemo habet quidquam nisi illi datum fuerit desuper (Joann. 3. 27). Innumerabilia sunt sanctorum scripturarum testimonia quae possunt ad probandam gratiam proferri sed brevitatis studio praetermissa sunt, quia et revera cui pauca non sufficiunt plura non proderunt. Hoc etiam secundum fidem Catholicam credimus, quod accepta per baptismum gratia omnes baptizati, Christo auxiliante et cooperante, quae ad salutem animae pertinent, possint et debeant, si fideliter laborare voluerint adimplere. Aliquos vero ad malum divina potestate praedestinatos esse non solum non credimus, sed etiam si sunt qui tantum malum credere velint, cum omni detestatione illis anathema dicimus. Hoc etiam salubriter profitemur et credimus, quod in omni opere bono non nos incipimus et postea per Dei misericordiam adjuvamur sed ipse nobis nullis praecedentibus bonis meritis et fidem et amorem sui prius inspirat, ut et baptismi sacramenta fideliter requiramus, et post baptismum cum ipsius adjutorio ea quae sibi sunt placita implere possimus. Unde manifestissime credendum est quod et illius latronis, quem dominus ad paradisi patriam revocavit, et Cornelii centurionis ad quem angelus Domini missus est, et Zacchaei qui ipsum dominum suscipere meruit, illa tam admirabilis fides non fuit de natura, sed divinae largitatis donum. Et quia definitionem antiquorum patrum nostramque, quae suprascripta est, non solum religiosis, sed etiam laicis medicamentum esse et desideramus et cupimus, placuit, ut eam et illustres ac magnifici viri, qui nobiscum ad praefatam festivitatem convenerunt, propria manu subscriberent. — On this Appendix to the twenty-five chapters, cf. Norris, Historia Pelag ., lib. 2, c. 23, in the collective edition of the Works of Cardinal Noris, 1729, t. 1, page 524. Cf. note 9 of Sirmond, and the notes c and cc of Vinius in Mansi, t. 8, page 720 sq. Mansi, t. 8, page 735 sqq.; Hardouin, t. 2, page 1109; Sirmond, Concil . Galliae , t. 1, page 223; and in the tenth volume of the Benedictine edition of S. Augustine, ed. Migne, t. 10, page 1790; ed.

Gaume, t. 10, page 2455. Cf. Jaffe, Regesta Pontif , 1851, page 72. On the expression prosecutio = sententia , cf. Du Cange, Glossar . s .v . The narrative of the deacon Cyprian is in Mansi, t. 8, page 723; Hardouin, t. 2, page 1103. Still better (avoiding the misprint solicitans for solitae ), in the tenth volume of the Benedictine edition of S.

Augustine, ed. Gaume, page 2458, ed. Migne, page 1792; and in Noris, Hist . Pelag . lib. 2, c. 23, page 528, t. 1, Opp . Omnium . If it is called by some, e .g . Binius, the third Synod of Vaison, this is done with reference to Baronius’s mistaken notion of a Concilium Vasense , A.D. 325 (ad ann . 325, n. 177). Remi Ceillier (t. 16, page 591) and Richard (Analysis Conciliorum , t . 1, page 515) place it, by mistake, on the 7th of November. The president of the Synod says quite expressly in his subscription: Die Nonas Novbr . Decio juniore C . V . Consule . The Nones of some months (O M M J) fall certainly on the 7th, but those of November on the 5th. Parare in this sense is not found in Du Cange, Glossar . Yet he suggests (t. 5, pages 164 and 166) that parare = metare . We have already seen (secs. 219 and 222) that Missa matutina and vespertina are often taken as identical with matins and vespers. In the canon before us, on the contrary, the Missa matutina is to be understood as a real Mass in the present meaning of the words, and the Missa matutinalis early Mass, in distinction from the principal service, or the solemn Mass, Missa publica . Cf. Du Cange, Glossar . s.v. Missa matutinalis publica and quadragesimalis , t. 4, pages 821, 823, and 824. Mansi, t. 8, page 725 sqq.; Hardouin, t. 2, page 1105 sq.; Sirmond, Concil . Galliae , t. 1, page 225. Printed in Hardouin, t. 6, pt. 1, page 458. Pope Julius had erected two basilicas, the one near the Forum, the other on the Flaminian Way. Cf. Baronius, ad ann . 352, n. 4. This name we learn from Anastasius, or the Liber Pontificalis , to which we are indebted for this intelligence. Printed in Mansi, t. 8, page 729. Cf. Baronius, ad ann . 529, n. 2. This is clear also from a later letter of the Emperor Justinian to Pope John; cf. Mansi, t. 8, page 731, Nota d . Cassiodor. Variar . lib. 9, ep. 15; also in Baronius, ad ann . 529, n. 4. Cf. Baronius, l .c . In Baronius, ad ann . 531, n. 3. Our authority for these two Synods is the Liber Pontificalis , in Mansi, t. 8, page 729 and 737; Baronius, ad ann . 531, n. 1 and 2. Mansi, t. 8, page 741 sq.; Hardouin, t. 2, page 1111 sq. Mansi, t. 8, page 745 sq.; Hardouin, t. 2, page 1115 sq. Cf. Du Cange, s .v . Consistorium , and the notes of Lucas Holstenius on our Synod, in Mansi, t. 8, page 774. On the relation of Illyria to Rome, cf. Le Quien, Oriens Christianus , t. 2, page 5 sqq.; De dioeces Illyr . sec. 6 sqq.; and Wiltsch, Kirchl . Geographie u . Statistik , Bd. 1, S. 72 sqq. Mansi, t. 8, pages 749-772; Hardouin, t. 2, pages 1118-1140. Printed in Mansi, t. 8, page 817 sqq.; Hardouin, t. 2, page 1159 sqq.; Baronius, ad ann . 532, n. 31 sqq. Cf. Walch, Ketzerhist . Bd. 7 S. sqq. and 141 sq. This is the earliest mention of the writings of the pseudo-Dionysius the Areopagite. Cf. vol. 3, secs. 134, 189, 193. The law is found in Greek and in Latin, in lib. 6, C. De Summa Trinitate ; in Latin only in Baronius, ad ann . 533, n. 7. The Emperor’s letter to the Pope, John’s answer, and a further letter from him on this matter, are in Mansi, t. 8, page 795 sqq.; Hardouin, t. 2, page 1146 sqq. Cf. Baronius ad ann . 534, n. 13 sqq.; Noris, Diss in historiam controversiae de uno ex Trinitate passo , Opp . Omnia , t. 3, page 862; Mansi, t. 8, page 816; Walch, Ketzerhist . Bd. 7 S. 328, Anm. 3, and S. 314 ff. Copied from the Freiburg Zeitschrift fur Theol . Jahrg. 1844, Bd. 11 S. 471. Not on May 21, as is given by mistake in the Freiburg, Zeitschrift , S. 470. Mansi, t. 8, page 807 sqq.; Hardouin, t. 2, page 1153 sqq. From the address of Caesarius to his comprovincial bishops. See below. This is the unnamed document which begins with the words, Ecce manifestissime constat, in Mansi, t. 8, page 811 sqq., and Hardouin, t. 2, page 1156 sqq. Cf. Histoire litteraire de la France , t. 3, page sq. Mansi, t. 8, page 856; Hardouin, t. 2, page 1179. Cf. Pagi, ad ann . 514, n. 7-9, and ad ann . 536, n. 17. Baronius (ad ann . 514, n. 21, and 536, n. 124), Binius in Mansi (t. 8, page 840), and Mansi (l .c .), by mistake transpose the death of Chlodwig to the year 514, and therefore our Synod to the year 536. Cf. the third Synod of Orleans (sec. 251, below), where the twenty-seventh year of Childebert is declared to be identical with the fourth year after the consulate of Paulinus the younger, i .e ., with the year 538. Archbishops and bishops subscribed after one another, without regard to the rank of the churches. So at the Synod of Clermont, A.D. 535. Cf.

Remi Ceillier, l .c . t. 16, page 712. In later Latin vel is often used. Cf. Du Cange, Glossar . s.v. vel . The expression communio officii I have found nowhere else, not even in Du Cange, and none of those who treat of this Synod has given an explanation of it. It certainly means: such an one shall not be excommunicated, but from the exercise of the priestly office; he shall have no more part in priestly functions. These were pagan and superstitious vows. The martyrarius is the custos martyrii , i .e . the church of a martyr. Cf.

Du Cange, s .v . Martyrarius ; and Dictionary of Christian Antiquities , under Apostolium and Martyrium . Mansi. t. 8, page 836 sqq.; Hardouin, t. 2, page 1174 sqq.; Sirmond, Concilia Gallioe , t. 1, page 228 sq. The synodal letters of the Africans to Pope John II. in Mansi, t. 8, page 808; Hardouin, t. 2, page 1154. Mansi, t. 8, page 843; Baronius, ad ann . 535, n. 37; this document is wanting in Hardouin. Mansi, t. 8, page 841; Hardouin, t. 2, page 1177. Justiniani Novella 36 and 37; also printed in Baronius, ad ann . 535, n. 43. Cf. the note of Sirmond in Concil . Gallloe , t. 1, page 606 sq.; also in Mansi, t. 8, page 867. Wiltsch, Kirchl . Geographie u . Statistik , Bd. S. 103, Anm. 11. On ministeria divina = church effects in general, cf. Du Cange, Glossar . s.v. ministerium sacrum , t. 4 ed. Ben. page 784 sqq. Mansi, t. 8, page 859 sqq.; Hardouin, t. 2, page 1179 sqq.; Sirmond, Concil . Galliae , t. 1, page 241 sqq. Cf. Remi Ceillier, t. 16, page sqq., and Hist . litter . de la France , t. 3, page 171 sqq. In Mansi, Hardouin, and Sirmond, ll .cc . Cf. Pagi, ad ann . 356, n. 5, 6; Mansi, t. 8, page 869 sq. The existence of this assembly is clear from a memorial of the monks of Constantinople and Jerusalem to the following Synod (Mansi, t. 8, page 888; Hardouin, t. 2, page 1195). They say: “The bishops assembled here from Palestine and other countries in the East, etc., and we ourselves, request that Anthimus shall clear himself of all suspicion of heresy before the papal see.” The Libellus Synodicus says that Pope Agapetus deposed Anthimus at a Synod at Constantinople; but its information on this subject is full of errors. Mansi, t. 8, page 1161; Hardouin, t. 5, page 1534. Mansi, t. 8, page 877 sqq.; Hardouin, t. 2, page 1187 sqq. This is the passage which proves the existence of one of the previous Synods at Constantinople at this period. See the note before last. Mansi, t. 8, pages 881-890; Hardouin, t. 2, page 1190 sqq. Mansi, t. 8, page 892; Hardouin, t. 2, page 1198. That this didaskaliko>n was addressed to Mennas is shown by its contents, particularly near the middle, the passage: thran makario>that, k.t.l . Walch incorrectly maintains that it was an oral address by Abbot Marianus. Walch, Ketzerhist . Bd. 7 S. 149. Walch, Ketzerhist . Bd. 7 S. 150, makes this “children of slaves.” Mansi, t. 8, pages 896-912; Hardouin, t. 2, pages 1203-1217. Mansi, t. 8, pages 913-921; Hardouin, t. 2, pages 1217-1224. Mansi, t. 8, pages 921-924; Hardouin, t. 2, page 1225 sq. Mansi, t. 8, page 925; Hardouin, t. 2, page 1227. Mansi, t. 8, pages 925-936; Hardouin, t. 2, pages 1227-1235. Mansi, t. 8, page 960; Hardouin, t. 2, page 1254. Mansi, t. 8, page 980-984; Hardouin, t. 2, page 1246-1267. Mansi, t. 8, pages 980-984; Hardouin, t. 2, pages 1270-1274. Mansi, t. 8, pages 984-996; Hardouin, t. 2, pp. 1274-1283. On Peter of Iberia, bishop of Gaza, who with Timothy Aelurus was deposed and exiled, cf. Walch, Ketzerhist . Bd. 6 S. 960. Mansi, t. 8, pages 996-1021; Hardouin, t. 2, pages 1283-1306. Mansi, l .c . page 1024 sqq.; Hardouin, l .c . page 1306 sq. Mansi, l .c . page 1029 sqq.; Hardouin l .c . page 1311 sqq. Mansi, l .c . page 1037 sqq.; Hardouin, l .c . page 1317. Mansi, l .c . pages 1041-1049; Hardouin, l .c . pages 1322-1327. Mansi, l .c . pages 1049-1056; Hardouin, l .c . page 1327 sqq. Compare above, sec. 233. Mansi, l .c . pages 1057-1065; Hardouin, l .c . page 1334 sqq.; cf. sec. 233. Mansi, l .c . page 1065 sqq.; Hardouin, 1. c. page 1342. Mansi, l .c . page 1068 sqq.; Hardouin, l .c . page 1342 sqq. Mansi, l .c . pp. 1081-1092; Hardouin, l .c . pages 1354-1362. Mansi, l .c . pages 1093-1136; Hardouin, l .c . pages 1362-1394. The Vote of the Greek and Oriental bishops bears the superscription:

Sententia Epiphanii patriarchae et Synodi, etc., Mansi, l .c . page 1137; Hardouin, l .c . page 1394. This is evidently incorrect, for the whole context of this Sententia shows that it was preceded by the reading of the numerous documents which were presented at the Synod of Constantinople, so that they could not have proceeded from the Patriarch Epiphanius of Constantinople (520-535.) Perhaps, instead of Epiphanii , we should read Hypatii , who, in the fourth session, spoke as the representative of the Greek and Syrian majority (Mansi, l .c . page 961, and Hardouin, l .c . page 1258), and in a similar manner “in the name of the Synod,” as is here ascribed to Epiphanius. Mansi, l .c . page 1149 sqq.; Hardouin, l .c . page 1406 sqq. Mansi, l .c . pages 1164-1176; Hardouin, l .c . pages 1410-1419. Ketzerhist . Thl. 7 S. 160, Anm. 2. The 7th of May as the date of our Synod is adopted by Sirmond, Concilia Galliae , t. 1, page 247; Mansi, t. 9, page 19; Remi Ceillier, Hist . des auteurs sacres , t . 16, page 725. On the other hand, the authors of the Hist . litteraire de la France (t. 3, page 178) decide for the 7th of March, but have incorrectly printed 558 for 538. Cf. Du Cange, Glossar . s.vv. semus and arreptus . Cf. Du Cange, s .v . Dioecesis , n. 2. The militia togata = Civil State service; the militia paludata = military service. Cf. Frank, l .c . S. 688. Mansi, t. 9, pages 10-22; Hardouin, t. 2, page 1422; Sirmond, Concil . Galliae , t. 1, page 247 sqq. Still better in Bruns, Biblioth . Ecc1 . t. 1, pt. 2, page 191 sqq. (from the incomplete Benedictine edition of the Gallican Synods). Collecta is like oratio , because the priest collects into one the wishes and prayers of those present. Orationes colligere = collectas dicere , cf. Du Cange, s .v . Collecta , n. 8, t. 2, page 754. Remi Ceillier (t. 16, page 731) and Richard (Analysis Concil . t. 1, page 351) read absente , instead of praesente . Mansi, t. 9, page 110 sq.; Hardouin, t. 9, page 1434 sq.; Gonzalez, Coleccion de Canones , Madrid 1849, t. 2, page 686 sqq. The two imperial decrees to the Byzacene Council and its president, the Primate Dacian, dated October 6, 541, and October 29, 542, are printed in Baronius, ad ann . 541, n. 10-12. Cf. my treatise on the Introduction of Christianity into S .W . Germany , page 176. Proselytus nude pro advena , hospes . Cf. Du Cange, Glossar . s .v . t. 5, page 920. Mansi, t. 9, page 111; Hardouin, t. 2, page 1435 sqq.; Sirmond, Concil . Galliae , t. 1, page 260 sqq.; Bruns, l .c . page 201 sqq. Cf. on these men, Walch, Ketzerhist . Bd. 7 S. 651 sq. Cf. the dissertation of Mansi, De Synodis in Origenistas , in t. 9, page 707 of his Collect . Concil . Cyrilli Vita S . Sabae graece et lat. c. 85, in Coteler, Monim . eccl . graecae , t. 3, page 365. Extracted by Walch, Ketzerhist . Bd. 7 S. 626. Mansi, t. 9, page 23; Hardouin, t. 5, page 1534. Mansi, t. 9, page 706. So it is related by Liberatus in his Breviar . c. 23. As, however, Cyril of Scythopolis (l .c . c. 85) relates that the Patriarch Peter of Jerusalem had sent, by two monks, Sophronius and Gelasius, an accusation against Origen, and had transmitted the same to the Emperor, so we may rightly assume that Liberatus and Cyril here relate the same fact. Only Walch (Ketzerhist . Bd. 7 S. 668 sq. Anm. 2) doubts it. This accusation against Origen, drawn up by Sophronius and Gelasius, must not be confounded with one, almost a decade later, which proceeded also from Palestinian monks, Conon, Eulogius, etc. (cf. Mansi, t. 9, page 707). Evagrius in his Church History , 4. 38, has occasioned great confusion by confounding these two. Liberat. Breviar . c. 23, l .c . Mansi, t. 9, pages 487-534; Hardouin, t. 3, pages 243-282. Nicephorus Callisti (Hist . Eccl . 17. 27) explains these erroneously as canons of the fifth Oecumenical Synod, so that several have supposed that the fifth Oecumenical Synod repeated these anathematisms of Justinian. Paganinus Gaudentius, as Hardouin, Mansi, and others have already remarked, has logika>v instead of uJlikameiv . Cf. below, sec. 257, the third anathematism on Origen. Defensio dissertationis Norisianae de Synodo V . adversus dissertationem Patris Garnerii , in Noris, Opp . ed. Baller. t. 4, page 990. Mansi, t. 9, pages 534-538; Hardouin, t. 3, page 282 sq. The Ballerini and others thought that the Emperor had addressed this letter first to the fifth Oecumenical Synod. They would not allow the name of a Synod to the assembly under Mennas. Norisii Opp . ed. Baller. t. 4, page 994. Hardouin, t. 3, page 283 sqq.; Mansi, t. 9, page 395 sqq. Liberat. Breviar . c. 23, l .c .; Facundus, Defensio trium capitum , lib. 1, c. 2, in Galland. Biblioth . PP . t. 12, page 667. Liberat. Breviar . c. 23; Facundus, Defensio trium capitum , lib. 1, c. 2. Cf. Walch, Ketzergesch . Bd. 8 S. 284 f. Cf. the writings on the subject of the Popes, in Mansi, t. 9, page sqq., and page 61 sqq., page 433 sqq.; and Gregory the Great, Ep . ad Joann . Constantinop . lib. 1, c. 25, towards the end, in Migne, ed. Opp .