Letter 134: Part of the papal correspondence surrounding the Acacian Schism (484-519), the major breach between Rome and...

Of Pope Hormisdas, to all the bishops of Spain. I. On ordaining priests according to the institutes of the canons. II. That no payment be accepted for the episcopate. III. On a council to be celebrated every single year. To his most beloved brethren, all the bishops established throughout Spain, Hormisdas. 1. Blessed be the Trinity, our God, who, through his mercy, having spread the tranquillity of his peace through all the regions of the Roman commonwealth, has also granted to us a way of showing our mutual charity toward one another: so that we who cleave together in the firmness of faith may be joined also in the longed-for delight of conversation, whereby the more easily, while through the service of letters we reach all the way to you, we may also incite your hearts to a religious purpose by apostolic admonitions, and, while we render the pledge of our love as a kind of debt owed, may show forth a full affection toward God. Let us join together, therefore, most beloved brethren, both unceasing and humble prayers, and, beseeching our Lord with the tears of mouth and of heart, let us with constant supplication ask that we may cleave both in instruction and in work to him whose members we desire to be, and that we may never by a deviant path turn aside from her who is Christ [the Church], lest we be justly forsaken by him whom we have impiously abandoned. And this can come to pass for us by reason of supernal favor's help, if we keep the apostolic teachings and the mandates of the Fathers. For our Lord says: He who loves me will keep my word, and my Father will love him, and we will come to him, and we will make our dwelling with him. And although these things, said in general, might be sufficient that we should either avoid errors or guard the apostolic constitutions, nevertheless, because it has been made known to us by the disclosure of John, our brother and fellow bishop, that certain things are being presumed against the reverence of the canons, declining the danger which hangs over teachers for keeping silence, and pricked by the prophetic voice, by which it is said, Speak, be not silent [Ezekiel], I have judged that this must be proclaimed by general constitutions. I. 2. That in ordaining priests you may consider what has been prescribed and defined by the Fathers: for since Christ is the head of the Church, and these priests are his vicars, so also in choosing them the care ought to be especial. For it is fitting that those be irreprehensible whom it is necessary should be the correctors of those needing correction; nor should anything be lacking to that person, more than is the very sum of religion and the substance of discipline. Let him estimate the price of the Lord's flock, that he may know what is the merit of one set up to be a shepherd. This will be so, if laymen are not transferred, by some random impulse, indiscriminately to the grades of priesthood. He to whom the helm of the Church is committed ought to show his life by long probation. We do not deny that there are, among laymen, morals pleasing to God; but its proven soldiers seek for themselves faithful establishments. Each one ought to learn beforehand what he would teach, and to furnish rather than to receive from himself an example of religious conduct for others. It is fitting that he be more amended than the people, whom it is necessary that he pray for the people. Let him be tried by long observation of religious worship, that he may shine, and let him long subserve in clerical duties, as one to be trained, so that, brought to the heights of the venerable grade, he may show what is the fruit of humility. It was no light, no empty thing, that not even among the men of old were any but men of the Levitical race admitted to the holy altars, lest, merits or price or claim being despised, anyone unequal should approach the sacred rites indiscriminately. That prerogative passed over from families to the establishment of cultivators. Now there is doctrine in place of birth: what for them was to be born, for us is to be imbued; them nature gave to the tabernacle, us discipline brings forth for the altars. 3. Nor do we forbid only that men be consecrated from among the laity, but that not even from among the penitents should any profane violator aspire to a grade of this kind. Let it be enough for him, when he asks, that he have pardon. With what conscience would he absolve the guilty, who knows that he himself confessed his sins with the people as witness? Who would venerate as a prelate one whom a little before he saw lying prostrate? Bearing the stain of a pitiable crime, he does not possess the lucid dignity of priesthood. II. 4. This too we add to the foregoing, that the blessing through the laying on of the hand, which is believed to be from God, be not purchased for a price: since it ought to be before our eyes, that Simon, wishing to merit the Holy Spirit by redemption [by purchase], was struck by the detestation of the apostle. Then, further, who would not think that to be cheap which is sold? Let the election preserve this reverence in ordaining priests, that in so grave a charge over peoples the judgment may be believed to be divine. For there is God, where there is simple consent without depravity. Yet not even this part of our solicitude and admonition do we omit, lest even he should reckon himself free from fault who, though himself free from purchasing, shall have initiated a priest by the mystic blessing, and yet shall have consented to another's purchased will, whether of his own accord in this matter or out of necessity. What does it profit him not to be polluted by his own error, who furnishes consent to one erring? Without doubt he transgresses against the commandments, both he who has his own sin and he who follows another's sin. In vain does the mind resist desire, if it has not also resisted fear. Against these things it will more easily be provided for, God helping, if the privileges established by the holy Fathers concerning the metropolitans remain in force, and if the metropolitans guard their own order concerning their parishes with the veneration that is fitting: so that neither may pride debase the prelates nor contempt those who obey. And if these things are so kept in works, fixed in our hearts just as they are read over in the scriptures, there will be no seeds of intentions, no fomentings of discord, but, charity reigning, we shall live in that peace which God has promised and bestowed upon us. III. 5. For this reason the Fathers, incited by the providence with which the Holy Spirit has deigned to prick his cultivators, taught that councils ought to be held twice in the year throughout the individual parishes: so that, gathered into one according to the dogmas of wholesome institution, they may deliberate, if there be any things to be treated concerning ecclesiastical causes, or, if all things stand according to wish, may with joined voices praise God, who grants what is desired. For it is difficult that anyone's heart should be so hardened with wicked thoughts that he would allow blameworthy things to be done by himself, when he knows that he must undergo the judgment of the council. Let them always have their loins girt for this way, knowing that an account of their deeds must be rendered. Let those be suspended from unlawful things through fear, who could not [be restrained] through shame. But concerning assembling it is well known, since it is established by the holy canons that it has been fixed beforehand twice in the year; and indeed, if it is possible, it is fitting that this be observed inviolably. But if either the necessities of the times or emergent causes do not allow this to be fulfilled, at least once, when twice has not been permitted, we command, without any excuse, that an assembly be held. 6. These things, dearest brethren, and the others which are contained in the rules of the Fathers, let us meditate upon with unwearied handling on our lips and in our hearts; and, as it is written, let us narrate them to our sons, that they may meditate upon them in their hearts, sitting in the house, walking on the road, sleeping and rising [Deuteronomy 6:7]: for blessed before the Lord is he who shall meditate upon his law day and night. This too the teacher of the nations [the Apostle Paul], following his own disciple, instituted, admonishing: Meditate upon these things, be in them; and adding, for the fullness of instruction, Attend to thyself and to doctrine [1 Timothy 4], and saying: because if without intermission we apply ourselves to the establishments for the faithful, we are separated from vices, while diligent care leaves no place to human error in the divine work. Given on the fourth day before the Nones of April, in the principate of Agapitus, a most illustrious man. In the era 556 [= 517 AD].

Hormisdae papae ad universos episcopos Hispaniae. L De sacerdotibus jnxta instituta canonnm ordinandis. n. Ut pro epiflcopatu praeminm non accipiatur. in. De conciHo per annos singnlos celebrando. Dilectissimis fratribus^) universis episcopis fter Hispaniam constitutis Hormisda. 1. Benedicta Trinitas Deus noster, qui per misericordiam aiiam Romanae reipublicae per universas partes suae pacis tranquiUitate difFiisa, nobis quoque viam denumstrandae circa nos invicem carita- tis indulsit: ut qui cohaeremus firmitate fidei, jungamur quoque votiva jucunditate coUoquii, quo facilius, dum per litterarum inini- •) Ed. viae patefactu providentia: corriguntar ex 0^^ F § i*. »o) Ita ri* a' (J' in speculis istis). — Ed. cum 0 ut inspecH» isti», the; 1 t ut in his saeculis sitisy et sivCy alt. P ut in spelucis sitiSf et sive. Hac sgectai, quod infra Hormisda epist. 142 n. 1 vices suas per Baeticam et LogtoniiJ^ SalluBtio committenB, habet: augentes tuam hujus participatione mimsterii tSgnitti^ relevanles nostras ejusdem remedio excubias. *') In vulgatis sive quac (vel sive ea quae) a nobis ... sive ea qwae ^ ecdi' siasticis causis tuae revelationi coniigerint (vel contigerunt), In pleiiiqiie iDi>-^^ a nobis ... sive de ecclesiasticis causis tuae revelationi contigerU, Sinoenm l^^**^ nem suppeditant 2 |3 O^'' r (J^ sive qui de ... causis dttm reiaiiane emiibif^^ Concinnior esset lectio et sive qua ad etc. 26 *) Fd inscripsit: 7. Epistoia Ormisde pape ad universos efis. DUeLHMtf^ tribus epis per universam provinciam consistentibus Ormisda papa, Moiqiie P ^ pace et tranqiniiitate ... monstrande rirca nos caritatis ... tii nosmsqime ...«ir*** P- l.-sp: Kubi £dz ft grt M^ epi EPI8T0LAE 24. 26. 789 ria ad vos usque pertendimus, etiam corda vestra ad religiosum a. 517. .tum apostolicis admonitioiiibus incitemus^), et dum dilectionis rtrae pignus reddimus velut quoddam debitum, plenum circa Deum •mtremus affectum. Jungamus igitur, dilectissimi fratres, conti- EK et humiles preces, et Dominum nostrum oris et cordis lacrymis >plicantes jugi deprecatione poscamus, ut et institutione et opere , cujus esse membra cupimus, liaereamus, nec unquam ab illa ., quae Christus est, devio tramite declinemus, ne ab eo juste, quem 5 impie relinquimus, deseramur. Quod cum superni favoris auxilio nobis potest ratione contingere, si apostolica dogmata seu patrum ,iidata servemus. Dicit enim Dominus noster: Qtii diligit me, ser- ^^^^ nem meum servabil^), et Pater meus diliget eum, et ad eum venie- s, et mansionem apud eum faciemus, Et licet haec possint gene- iter dicta sufficere, ut vel declinemus errata vel custodiamus iliolica constituta, tamen quia Joliannis fratris et coepiscopi nostri bis insinuatione vulgatum est, contra canonum reverentiam non- Ua praesumi, periculum, quod doctoribus imminet de taciturnitate, Jinans, et prophetica voce compunctus, qua dicitur: Loquere, n^Ezech. eas, generalibus edicendum credidi constitutis. ' I. 2. Ut in sacerdotibus ordinandia, quae sunt a patribus prae- pta et definita, cogitetis : quia sicut caput est Ecclesiae Christus, isti autem vicarii^) sacerdotes, sic et in eligendis his curam rtet esse praecipuam. Irreprehensibiles enim esse convenit, quoslTim. eesse necesse est corrigendis: nec quidquam illi deesse personae, ' es quam est religionis summa et sul)stantia disciplinae. Aestimet * pretium dominici gregis, iit sciat quod meritum constituendi eat esse pastoris. Hoc ita fiet, si^) non ad sacerdotii gradus u quodam passim laici transferantur. Longa debet vitam suam batione monstrare, cui gubernacula committuntur Ecclesiae. Non amus esse in laicis Deo placitos mores; sed milites suos probatos ') F« custodit. ^e can. 13, Zosim. epist. 9 n. 2, Bonifac. epist. 5 n. 4, Coelestin. epist. 4 ^ et epist. 5 n. 2, Leon. epist 12 n. 4. 790 , S. IIORMISDAE PAPAE a. 517. sibi quaerunt instituta fidelia*^). Discere') quis debet ante, quod dbceat, et exempluin religiosae conversationis de se potius aliis prae- stare quam sumere. Emendatiorem esse conveni^ populo, quemiie- cesse est orare pro populo. Longa observatione religiosi^) cultos teratur, ut luceat, et diu^) clericalibus obsequiis erudiendus in- serviat, ut ad venerandi gradus summa perductus, qui sit fructas humilitatis, ostendat. Non leve non vacuum fuit, quod nec apud veteres quidem nisi Levitici generis viri ad sancta admittebantur^^) altaria, ne passim, meritis aut pretio aut praesumptione contemptis, ad sacros cultus impar accederet. Migravit*^) illa praerogatiTa familiarum ad instituta cultorum. Nunc est doctrina pro geneie: quod illis fuit nasci, hoc nobis imhui; illos tabemaculo dabat natuia, nos altaribus parturit disciplina. 3. Nec tantum consecrari de laicis inhibemus, sed ne de poeni- tentibus quidem quisquam ad hujusmodi gradum profanus temerator adspiret. Satis *^) illi postulanti sit venia. Qua conscientia absolyat reum, qui se peccata sua populo scit teste confessum? Quis eum, quem paulo ante vidit jacentem, veneretur antistitem ? Praeferens*') miserandi criminis labem, non habet lucidam sacerdotii dignitatem. ') 0 00 discere prius (0 omitt. prius) quisque debet antequam doceat, F* J i' discere quis (F<^ omitt. quis) debet ante quod (i^ antequam) doceat, Emendatiartm (al. Emendatinnem). •) Ita F"» P; al. omitt. rfm, J» de, Mox p summam, ac deinde O cc Nec fctf nec vacuum, *') Ed. Tunc migrabant per illam praerogativam; castigantur ex i* et mfls. Do- cet privilegium familiae Leviticac ad eos trapslatum csse, qui institutis et diad- plinis ecclesiasticis cultiores sunt, ita ut doctrina et eruditio vice generis nunc requiratur. *2) F<* P Satis illi postulata sit venia, qua consrientiam absolvit ream (P* ahmh vat reum)y qui se peccata populo, Innocentius epist 17 n. 11 acribit: Nee post poenilentiam clericum fieriy ipsi canones sua auctoritate permittunt. Item episi. 39 eosdem nominatim Nicaenis canonibus etiam ab infimis clericorum officiis ex- cl^sos docet. Hinc ab ordinibus expoenitentes arcent constituta Hilari epist. IS n. 5, Gelasii epist. 14 c. 3 et epist. 15 c 1. *3) NonnuUi mss. (etiam J') perferens, Mox 0 c* benedictionem p, i. n. fsme divina esse cr. , quis preiio comparet. Ceteri vero editi poat Crab. verbonmi ordi- nem sic mutatum exhibent: ;ie henedictionem, quae divina esse credilmr, per * positionem tnanus quis. F^ p F sequimur. II. a. 617. 4. Hoc quoque ad praemissa adjuiigimuS; ne benedictio per impositionem manus, quae a Deo esse ereditur, pretio comparetur: quoniam ante oculos esse convenit , quod Simon Spiritum sanctum -^^^- volens redemptione mereari, apostoli fuerit detestatione percussus. * Tunc deinde**) quis non vile putet esse, quod venditur? Istam sacer- dotibus ordinandis reverentiam servet electio, ut in gravi munere*^) populorum divinum credatur esse judicium. Ibi enim Deus, ubi simplex sine pravitate consensus. Verum nee lianc quidem par- tem soUicitudinis et admonitionis omittimus, ne vel ille se a culpa aestimet alienum, qui*^) ipse quidem a redemptione liber, initiaverit benedictione mystica sacerdotem, et tamen ad alterius redempti voluntatem vel sponte in hoc vel necessitate consenserit. Quid pro- dest illi suo errore non pollui, qui consensum praestat erranti? Procul duhio contra mandata committit, et qui hal)et peccatum pro- prium, fet qui peccatum sequitur alienum. Incassum animus resistit cupiditati, si non restiterit *") et timori. Adversus haec facilius Deo juvante providebitur, si cirea metropolitanos privilegia a sanctis pa- tribus constituta permaneant, si metropolitani circa paroecias suas ordinem suum ea qua decet venerfitione custodiant: ut nec*^) elatio praesules nec contemptus depretiet obsequentes. Quae si ita in '*) J'3 inde, Mox J^ omitt. nuti; Y'^ |3 F qnod vendidit, F** justam. '*) Ed. murmure, comguntur ox F'* J' ^ Fi"^, nisi quod F** sensus. Vox autem poputorum licet referri possit ad munus, quateuus illorum consensu sacerdotium confertur, meb'us tamen referatur ad judicium, quasi legeretur: Judicium popu- lorum credatur esse divinum. Leo epist. 14 c. 5, statuit: ut ilte omnibus praepona- itir, quem cleri plebisque consensus concorditer postulnrit. Conf. Leon. epist, 10 c. 4 et 6, 13 c. 3, 167 inquis. 1, et 8. Cyprian. plur. loc. «) 0 c' sq. add. eisi; mox F'' omitt. iiber. Deinde i* errandi. •') F<* J' 0 cc resistit. Eidem vitio Leo epist. 6 c. 3 occurrit his verbifl: nihil graiiae personali, fiihil ambitioni, nihil redemptis permittas licere su/frayiis. Haec Honnisdae sententia iis est sedulo consideranda, quibus etsi is est animus, ut nihil ipsi praeter fas patrare velint, non ea tamen est virtus, ut iniqua petenti- buB resistere valeant. a. 517. operibus, ita fixa habeantur iu cordibus, quemadmodum relegimtar in scripturis, uulla inteutionum semina, nuUa erunt fomenta discor- diae, sed reguante caritate sub illa, quam nobis Deus promisit et tribuit*®), pace vivetur. m. 5. Ob hoc patres providentia, qua Spiritus sanctus cultores suos compungere dignatus est, ipcitati bis in anno per paroeciu singulas concilia haberi debere docuerunt: ut in unum juxta salQbris institutionis dogmata congregati, si qua de ecclesiasticis causis tra- ctanda, deliberent, aut si juxta votum universa consistunt, Deum junctis vocibus, qui praestat desiderat^, collaudent. Difficile est enim, ut cujusquam cor sic pravis cogitationibus induretur, ut a se patia- tur culpanda fieri, quum noverit sibi judicium subeundum esse con- cilii. Praecinctos ad hanc viam semper lumbos habeant, scientes rationem actuum suorum esse reddendam. Suspendantur abilliciias per fomiidinem, qui nequiverint per pudorem. Sed^®) de conveniendo notum est, quia sanctis canonibus bis in anno constet esse praefini- tiun, et quidem si possibile est, inviolabiliter convenit custodiri. Sed si aut temporum necessitates aut emergentes causae hoc non pation- tur impleri, semel saltem, quimi^') bis non licuerit, sine uUa ex- cusatione praecipimus conveniri. 6. Haec, fratres carissimi, et alia, quae patrum regulis conti- nentur, in labiis et in cordibus nostris indefessa tractatione medi- Deut.6,7. temur; et, sicut scriptmn est, narremus ea /Uiis nosiris, ut ea meS- tentur in cordibus suis, sedentes in domo, ambulantes in itinere, dor- ^^^^' mientes atque surgentes: quia beatus apud Dominum, qui in tege ejvs ' * meditahitur die ac nocte. Hoc^^) et magister gentium discipulmn 1 Tim. 4, suum socutus instituit, admonens : haec meditare, in his esto; et sub- jiciens ad^^) institutionem . plenitudinem, attende tihi et doctriim, et) nec obsequentis (Y^ obsequentibus) quaesita operibuSy sed si iia fixa kabeato' ■ cordibus, quemadmodum releguntur in scriptis (0* V* scripturis), nuUa intewtptiomm (V intentionum, 0* c* in templis emptionum) semina etc. *») Ed. retribuit pace vivatur; a? retribuet. F«» J i« seqmmur. Mox F* reddi- mua , ubi al. congregaii pro ecclesiasticis causis traciandis Hbere convemed aut etc.j i' omitt. si qua. w) F** j3 r Sed de conveniendo notum est quia satis (F* scis) canonibus bis « anno constet esse definitum: ut (F^ quod quidem si possibUe esi). Cni satis comoaii nostra lectio J' i^. At 0 c' seq. De conveniendo notum est canones sanetos bb i^ anno constituisse et praefinitum etc. Quae in epistolam 8 Hilari papae annoiali sunt, recole. *') Ita F^. Al. omitt. ad institutionem. Mox 0 c* sq. «tne tnfenmntotie, H F** incumbimus in divino opere . . . errore. EPISTOLAE 26. 26. • 793 ioquit: quia si fidelibus citra intermissionem incumbimus institutis, a. 517. separamur a vitiis^ dum impensa cura divino operi humano locum non relinquit errori. Data IV Nonas Aprilis, principe^*) Agapito viro clarissimo. Era DLVI.