Letter 32: in parceciam alienam inradere, or qnidijuam in ea, inconsiillo ipsitis to the bishop, ugere not licere.

That it is not permitted to intrude into another's parish, or to do anything in it without consulting the bishop himself. Innocent I to Florentius, bishop of Tibur [Tivoli]. Not once, but on several occasions, divine Scripture cries out that the boundaries established by the fathers ought not to be moved; for it is a sacrilege if, when one party has always possessed something, another should invade it [...] which our brother and fellow-bishop [...] asserts that you, contrary to your goodness, have committed. For [...] he has complained, not without grief, that you have invaded the Nomentanan or Felicensian parish, which is understood to belong to his own diocese as pertaining to it from his predecessors, and that there you have celebrated the divine mysteries, without consulting him and while he was unaware of it. And if this is true, you should recognize that you have incurred [a charge] not lightly. Wherefore, if you wish to escape the odium of so great a usurpation, it is fitting that you, admonished by our letter, should abstain. Certainly, if you believe that some claim of justice supports you, then—all things remaining intact and continuing in their former state—after the venerable days of Easter you ought to be present, so that you may be able to respond to the aforesaid charges; and, the parties having been placed in our midst, we shall inquire what antiquity or truth holds. [The following are editorial notes accompanying this letter, not part of Innocent's text:] [That to invade another's diocese, which belongs to a superior, and there to have celebrated the divine mysteries without consulting the same and while he was unaware, he has complained of, not without grief. And those fathers of this council sanction it—not indeed in express words, but because they establish it—whence this consequence [follows] [...] not by a collection of many letters subject to a bishop, in which sense in ancient times it was commonly [used]. The same matter touches all those who are contaminated by the stain of some grave sin, by that principle whereby Cyprian, in Epistle 72, debars and removes from the clergy, by the common consent of the brethren, those who return to the Church from heresy or schism: for it is fitting that priests and ministers, who serve at the altar and the sacrifices, should be whole and unstained. To this same end conspire the laws which the Church sanctioned from the beginning, that none should be promoted to the clergy except those who had led a life pure from harmless baptism and from every taint of any crime whatsoever. But if anyone's hidden fault should afterward be uncovered, the canons of Nicaea, 2 and 10, will that he, once convicted, at last be deposed. See above, Epistle 16, no. 11. Nor indeed is Modestus barred only from the episcopate, but even from any rank which he had not yet attained, and from which he was reaching toward the summit of the episcopate. 1. In the edition of the Councils, vol. 8. It is exhibited in the collections of Isidore, the Hispana, and of Dionysius. In the latter it is called Decree 36 of Innocent. [gloss:] otherwise, Florentio. [gloss, referring to those] who deny that Christ, God from the substance of the Father, was begotten before the ages, [siding] with the Jews, who [...] his [...]] [Running header: 607 S. INNOCENTII I PAPAE 608 — page numbers and edition title.]

In parceciam alienam inradere, aut qnidijuam in ea, inconsiillo ipsitis episcopo , ugere non licere. Innocentius i Florentino episcupo Tihui tinensi. Non scmel, sed aliquoties clamai Scripiura divina transferri nun oporterC lerniinos a patribus con- siiintos : quia nelas est , si quod alier semper pos- sederit, alter invadat, quod tuam honilalem fialer ct roepisiopin nosicr Ersus nsserit pei pctrasse. Nam Noniciiianain sive k Felicienscm parreciam, ad suam quens esse intelligiiur. Imnio cum cm. 10 scqui se prolilcntur ecclesiaslicani ea de re regnlam , banc jain ante con-liiulain pnnunt. El vero ad cos oinnes, qni aliqu.i gravis peccati inacula conlaminali snni, atlinel cn ratio, qna I ypiianus, episiola 7'2, eos qui ab h arcsi vcl si hisinate ad Ecclesiam rcdiieni, coiu- iniuii frntium Cllnsensu a clcro nrcet ac reinovet: Opirtet enim sacerdotes ac minislros, qni altari et sa- crijieiis deserriunt, imegros algue immaciilutos esse. l'.o sanc conspirant quas Ecclesia sanxil nb iniiio leges, ul nnlli piomnvcnniur ad cleriun, nisi qui a baptismb innoxiaib Ktque ah onmi cuiuslibet eriminis lahe puram vilain dlixissent. Sl cujtls veio lalens piininm culpa, posiuioilum detegerelur, hunc tan- (lcm conviclum dcponi Nictrni canones 2 et 10 vo- luni. Viile supva epist. 16, n. 11. Neque vero tautuni ab episcopatu arcetur Modeslus, sed .i quolibct eilnm gradu , quem hondum eiat adeptus, el ex qnb ad episcopatus apicem lendibat. 1 ln edit. Concil. 8. ln collectionibus Isidori, Hispana ei Dionysli exbilietUr. Apud hunc dccietuin xxxvi liinoceniii appellatur. aiilcni, Florenlio. 8 NoH conccplis quidcm verhis, scd quia illnd huliim , non eci lcsiaium pluiium colleciiouem epi sanciunt hujus concilii patres, unde istud conse- scopo suhjeciani, quo sensu priscis teniporilus vulgo 607 S. INNOCENTIl I PAPiE C08 a dicecesim a mnjoribns pcrtinenlem , invasisse te , A ut qni Christum Deum ex Palris subslaniia anle saecnla ncganl genitum , bi cum Jud.-cis, qui ejus atqne illic divina cek-brasse mysteria, iuconsulio eoilem ac nescienie, non sine dolore conquesltis est. Quod si veriim esl, non leviter le b incurrisse co- gnosc:is. Llinle si declinare cupis lanlaj usurpntionis invidiam , nostris litieris admouiium le convenit absiinere. Certe si aliquid libi credis jusiilisesuflVa- gari, inlegris omnibus, et in prislino stalii mnnenli- bus, pnst dies venerabiles Pasclia; adesse debebis , ut c memorati possis inienlionilnis respondere : par- tibiisqnc in medio collocatis, quid anliquitas aut veriias liabeat, requiramus.