Martin of Braga: First Council of Braga

MARTINI EPISCOPI BRACARENSIS CONCILIUM BRACARENSE. PRIMUM: OCTO EPISCOPORUM
habitum in the year 599, in the third year of King Ariamir, on the Kalends of May.

[1] Cum Galliciae provinciae episcopi, Lucretius, Andreas, Martinus, Cottus, Ildericus, Lucetius, Timotheus, Maliosus, ex praecepto praefati gloriosissimi Ariamiri regis in metropolitana eiusdem provinciae Bracarensis ecclesia convenissent, consedentibus simul episcopis, praesentibus quoque presbyteris, adstantibusque ministris vel universo clero, Lucretius memoratae metropolitanae ecclesiae episcopus dixit: Diu est, sanctissimi fratres, quod secundum instituta venerabilium canonum et decreta catholicae et apostolicae disciplinae desiderabamus sacerdotalem inter nos fieri debere conventum, qui non solum ecclesiasticis regulis et ordinibus opportunus est, sed etiam stabilem semper efficit caritatis fraternae concordiam, dum congregati simul in nomine Domini sacerdotes ea inter se salutifera collatione requirunt quae secundum doctrinam apostolicam unitatem spiritus in vinculo pacis obtineant. Nunc igitur quoniam optatum nobis huius congregationis diem gloriosissmus atque piissimus filius noster adspirante sibi Domino regali praecepto concessit, et simul positi consedemus, prius, si placet, de statutis fidei catholicae perquiramus, tum deinde sanctorum patrum instituta recensitis canonibus innotescant, postremo quaedam etiam quae ad obsequium Dei vel officium pertinent clericale diligentius pertractentur, ut si qua fortasse, vel per ignorantiae desidiam vel per longi temporis incuriam, aut varia inter nos habentur aut dubia, ad unam sicut decet rationis ac veritatis formulam revocentur. Omnes episcopi dixerunt: Prosecutio tuae beatitudinis iusta est, ea namque de causa convenimus ut aliqua nobis ecclesiasticae constructionis utilitas commodetur.

[1] When the bishops of the province of Galicia — Lucretius, Andreas, Martinus, Cottus, Ildericus, Lucetius, Timotheus, Maliosus — had assembled by the command of the aforesaid most glorious King Ariamir in the metropolitan church of that same province of Braga, and the bishops sitting together, with presbyters also present and ministers standing by or the whole clergy assembled, Lucretius, bishop of the afore‑mentioned metropolitan church, said: It is long, most holy brothers, since we have desired, according to the institutions of venerable canons and the decrees of catholic and apostolic discipline, that a priestly convocation should be held among us, which is not only fitting for ecclesiastical rules and ordinances, but also ever makes stable the concord of brotherly charity, while priests having been gathered together in the name of the Lord seek among themselves by that salutary collation those things which, according to apostolic teaching, may obtain the unity of the spirit in the bond of peace. Now therefore, since the most glorious and most pious son of ours, by the royal command of the Lord favoring him, has granted us the wished‑for day of this assembly, and since we are about to sit together, first, if it pleases, let us inquire into the statutes of the catholic faith, then let the institutions of the holy fathers be made known by recited canons, and lastly let certain matters also which pertain to the service of God or to clerical office be treated more diligently, so that if anything perhaps, either through the sloth of ignorance or through the neglect of long time, or variously held among us or doubtful, there be, they may be recalled to a single form of reason and of truth as is fitting. All the bishops said: Your blessedness’s undertaking is just, for it is for that cause that we have convened, that some utility of ecclesiastical constitution may be afforded to us.

[2] Lucretius episcopus dixit: Prius ergo de statutis fidei, sicut superius dictum est, conferamus. Nam licet iam olim Priscillianae haeresis contagio Hispaniarum provinciis detecta sit et damnata, ne quis tamen aut per ignorantiam aut aliquibus, ut adsolet, scripturis deceptus apocryphis aliqua adhuc ipsius erroris pestilentia sit infectus, manifestius ignaris hominibus declaretur, qui in ipsa extremitate mundi et in ultimis huius provinciae regionibus constituti aut exiguam aut paene nullam rectae eruditionis notitiam contigerunt. Credo autem vestrae beatitudinis fraternitatem nosse quia, eo tempore quo in his regionibus nefandissima Priscillianae sectae venena serpebant, beatissimus papa urbis Romae Leo, qui quadragesimus fere exstitit apostoli Petri successor, per Turibium notarium sedis suae ad synodum Galliciae contra impiam Priscilliani sectam scripta sua direxit.

[2] Bishop Lucretius said: Therefore first let us compare concerning the statutes of the faith, as was said above. For although long ago the contagion of the Priscillian heresy was detected in and condemned for the provinces of Hispania, lest anyone nevertheless, either through ignorance or by some apocryphal writings, as is customary, be still deceived and infected by some pestilence of that very error, let this be made more manifest to ignorant men who, dwelling at the extremity of the world and in the outermost regions of this province, have obtained little or almost no knowledge of correct erudition. I believe, however, I know the fraternity of your beatitude, because at the time when the most nefarious poisons of the Priscillian sect were spreading in these regions, the most blessed Pope Leo of the city of Rome, who was about the 40th successor of the apostle Peter, directed his writings by Turibius, notary of his see, to the synod of Galicia against the impious sect of Priscillian.

Cuius etiam praecepta Tarraconenses et Carthaginienses episcopi, Lusitani quoque et Baetici, facto inter se concilio, regulam fidei contra Priscillianam haeresem cum aliquibus capitulis conscribentes ad Balconium, tunc huius Bracarensis ecclesiae praesulem direxerunt. Unde quia et ipsum praescriptae fidei exemplar cum suis capitulis prae manibus hic habemus, pro instructione ignorantium, si vestrae placet reverentiae, recitetur. Omnes episcopi dixerunt: Valde necessaria horum capitulorum est lectio, ut, dum simplicioribus quibusque pristina sanctorum patrum statuta panduntur, abominata iam olim a sede beatissimi Petri apostoli et damnata Priscillianae haeresis figmenta cognoscant.

Of which commandments the bishops of Tarraconensis and of Carthage, and likewise the Lusitanians and the Baeticans, having held a council among themselves, composed a rule of faith against the Priscillian heresy with certain chapters and sent it to Balconius, then prelate of that Bracarense church. Whence, because we also have the very exemplar of the prescribed faith here before us with its chapters, for the instruction of the ignorant, if it pleases your reverence, let it be read. All the bishops said: The reading of these chapters is very necessary, so that, while the primitive statutes of the holy fathers are opened to the more simple, they may learn the fabrications of Priscillian heresy, long ago execrated by and condemned by the see of the most blessed Apostle Peter.

Lectum est exemplar fidei cum capitulis suis, quae ne prolixitatem facerent his gestis minime sunt inserta.

The exemplar of the faith with its chapters was read, which, so that they might not cause prolixity, have been inserted into these acts only minimally.

[3] Post lectionem capitulorum omnes episcopi dixerunt: Licet horum capitulorum lectio necessaria recensita sit, tamen evidentius et simplicius ea quae sunt exsecrabilia, ita praepositis etiam modo capitulis, declarentur, ut et qui minus est eruditus intelligat, et sic sub anathematis sententia explosa iam olim Priscilliani erroris figmenta damnentur; ut quisquis clericus vel monachus sive laicus tale aliquid sentire adhuc vel defendere fuerit deprehensus tamquam vere putre membrum continuo de corpore abscidatur catholicae ecclesiae, ne aut societas eius maculam suae pravitatis recte credentibus ingerat aut amplius de permixtione talium aliquod orthodoxis reputetur opprobrium.

[3] After the reading of the chapters all the bishops said: Although the reading of these chapters has been judged necessary, nevertheless let those things which are execrable be declared more plainly and more simply, the chapters being placed beforehand in this manner, so that even he who is less instructed may understand, and thus the fabrications of Priscillian’s error, long since exploded under the sentence of anathema, may be condemned; that whoever, cleric or monk or layman, shall be found to feel or still defend anything of that sort, as a truly rotten member may at once be cut off from the body of the catholic Church, lest either his fellowship impart the stain of his depravity to the rightly believing or any longer by mingling with such persons any reproach be reckoned to the orthodox.

Proposita contra Priscillianam haeresem capitula et relecta continent haec:

Proposita against the Priscillian heresy the chapters, and when reread, contain these things:

I. Si quis Patrem et Filium et Spiritum Sanctum non confitetur tres personas unius substantiae et virtutis ac potestatis, sicut catholica et apostolica ecclesia docet, sed unam tantum ac solitariam dicit esse personam, ita ut ipse sit Pater qui Filius, ipse etiam sit Paraclitus Spiritus, sicut Sabellius et Priscillianus dixerunt, anathema sit.

I. If anyone does not confess the Father and the Son and the Holy Spirit to be three persons of one substance and of one virtue and power, as the catholic and apostolic church teaches, but says that there is only one solitary person, so that he is the Father who is the Son, and he is also the Paraclete Spirit, as Sabellius and Priscillianus said, let him be anathema.

II. Si quis extra sanctam Trinitatem alia nescio quae divinitatis nomina introducit, dicens quod in ipsa divinitate sit trinitas trinitatis, sicut Gnostici et Priscillianus dixerunt, anathema sit.

2. If anyone outside the holy Trinity introduces some other, I know not what, names of divinity, saying that in that very divinity there is a trinity of trinities, as the Gnostics and Priscillianus said, let him be anathema.

III. Si quis dicit Filium Dei Dominum nostrum antequam ex virgine nasceretur non fuisse, sicut Paulus Samosatenus et Photinus et Priscillianus dixerunt, anathema sit.

3. If anyone says that the Son of God, our Lord, was not before he was born of the virgin, as Paulus Samosatenus and Photinus and Priscillianus said, let him be anathema.

IV. Si quis Natalem Christi secundum carnem non vere honorat, sed honorare se simulat ieiunans in eodem die et in dominico, quia Christum in vera hominis natura natum esse non credit, sicut Cerdon, Marcion, Manichaeus, et Priscillianus dixerunt, anathema sit. V. Si quis animas humanas vel angelos ex Dei credit substantia exstitisse, sicut Manichaeus et Priscillianus dixerunt, anathema sit.

4. If anyone does not truly honor the Nativity of Christ according to the flesh, but feigns to honor it by fasting on that same day and on the Lord's day, because he does not believe that Christ was born in a true human nature, as Cerdon, Marcion, Manichaeus, and Priscillianus said, let him be anathema. 5. If anyone says that human souls or angels came into being from the substance of God, as Manichaeus and Priscillianus said, let him be anathema.

VI. Si quis animas humanas dicit prius in coelesti habitatione peccasse, et pro hoc in corpora humana in terra deiectas, sicut Priscillianus dixit, anathema sit.

6. If anyone says that human souls first sinned in their heavenly habitation, and therefore were cast down into human bodies on earth, as Priscillianus said, let him be anathema.

VII. Si quis dicit diabolum non fuisse prius bonum angelum a Deo factum nec Dei opificium fuisse naturam eius, sed dicit eum ex chao et tenebris emersisse, nec aliquem sui habere auctorem, sed ipsum esse principium atque substantiam mali, sicut, Manichaeus et Priscillianus dixerunt, anathema sit.

7. If anyone says that the devil was not previously a good angel made by God nor that his nature was God’s workmanship, but says that he emerged from chaos and darkness, and that he has no author of his own, but is himself the principle and substance of evil, as Manichaeus and Priscillianus said, let him be anathema.

VIII. Si quis credit quia aliquantas in mundo creaturas diabolus fecerit, et tonitrua et fulgura et tempestates et siccitates ipse diabolus sua auctoritate faciat, sicut Priscillianus dixit, anathema sit.

8. If anyone believes that the devil made certain creatures in the world, and that thunder and lightning and tempests and droughts the devil himself makes by his own authority, as Priscillianus said, let him be anathema.

IX. Si quis animas et corpora humana fatalibus stellis credit adstringi, sicut pagani et Priscillianus dixerunt, anathema sit.

9. If anyone believes that human souls and bodies are bound by fatal stars, as the pagans and Priscillianus have said, let him be anathema.

X. Si quis duodecim signa de sideribus, quae mathematici observare solent, per singula animi vel corporis membra disposita credunt et nominibus patriarcharum adscripta dicunt, sicut Priscillianus dixit, anathema sit.

10. If anyone believes that the twelve signs of the stars, which mathematicians are accustomed to observe, are disposed over the several members of the soul or body and are said to be ascribed to the names of the patriarchs, as Priscillianus said, let him be anathema.

XI. Si quis coniugia humana damnat et procreationem nascentium perhorrescit, sicut Manichaeus et Priscillianus dixerunt, anathema sit.

11. If anyone condemns human marriage and recoils from the procreation of those being born, as Manichaeus and Priscillianus said, let him be anathema.

XII. Si quis plasmationem humani corporis diaboli dicit esse figmentum, et conceptiones in uteris matrum operibus dicit daemonum figurari, propter quod et resurrectionem carnis non credit, sicut Manichaeus et Priscillianus dixerunt, anathema sit.

12. If anyone says that the plasmation of the human body is a figment of the devil, and that conceptions in the wombs of mothers are fashioned by the works of demons, whereby he does not believe in the resurrection of the flesh, as Manichaeus and Priscillianus said, let him be anathema.

XIII. Si quis dicit creationem universae carnis non opificium Dei sed malignorum esse angelorum, sicut Manichaeus et Priscillianus dixerunt, anathema sit.

13. If anyone says that the creation of all flesh is not the workmanship of God but of the evil angels, as Manichaeus and Priscillianus said, let him be anathema.

XIV. Si quis immundos putat cibos carnium, quos Deus in usus hominum dedit, et non propter afflictionem corporis sui, sed quasi immunditiam putans, ita abstineat ab eis, ut nec olera cocta cum carnibus praegustet, sicut Manichaeus et Priscillianus dixerunt, anathema sit.

14. If anyone regards the foods of flesh as unclean, which God gave for the uses of men, and not on account of the affliction of his body but thinking them as if unclean, and thus abstains from them so that he does not even taste cooked vegetables with meats, as Manichaeus and Priscillianus taught, let him be anathema.

XV. Si quis clericorum vel monachorum praeter matrem aut germanam vel thiam vel quae proxima sibi consanguinitate iunguntur alias aliquas quasi adoptivas feminas secum retinent et cum ipsis cohabitant, sicut Priscilliani secta docuit, anathema sit.

15. If anyone of clerics or monks, besides his mother or sister or aunt or those joined to him by the nearest consanguinity, keeps with him some other women, as it were adoptive, and cohabits with them, as the Priscillianist sect taught, let him be anathema.

XVI. Si quis quinta feria paschali, quae vocatur Coena Domini, hora legitima post nonam ieiunus in ecclesia missas non tenet, sed secundum sectam Priscilliani festivitatem ipsius diei ab hora tertia per missas defunctorum soluto ieiunio colit, anathema sit.

XVI. If anyone on the Paschal Thursday, which is called the Lord’s Supper, after the canonical hour of None fasts and in the church does not celebrate masses, but according to the sect of Priscillian honors the feast of that day from the third hour by means of masses for the dead, with the fast dispensed, let him be anathema.

XVII. Si quis scripturas quas Priscillianus secundum suum depravavit errorem vel tractatus Dictinii, quos ipse Dictinius antequam converteretur scripsit, vel quaecumque haereticorum scripta sub nomine patriarcharum, prophetarum vel apostolorum suo errori consona confinxerunt, legit et impia eorum figmenta sequitur aut defendit, anathema sit.

17. If anyone reads the scriptures which Priscillian has warped according to his depraved error, or the treatises of Dictinius which Dictinius himself wrote before he was converted, or whatever writings of heretics they have forged under the names of patriarchs, prophets, or apostles consonant with his error, and follows or defends their impious fabrications, let him be anathema.

[4] Propositis his capitulis et relectis Lucretius episcopus dixit: Quoniam ea quae a catholicis abominanda sunt et damnanda manifestius et apertius etiam ignorantibus declarata sunt, necessarium post hoc arbritror, si vestrae fraternitati videtur, ut instituta nobis sanctorum patrum, recensitis antiquis canonibus, innotescant, quae etsi non omnia certe vel pauca quaedam ad instructionem clericalis disciplinae pertinent relegantur. Omnes episcopi dixerunt: Placet hoc dictum et congrua res est, ut quibus fortasse per incuriam abolita sunt ecclesiastica constituta, audiant sanctorum canonum regulam et observent.

[4] Having proposed these chapters and after they were read, Bishop Lucretius said: Since those things which are to be abhorred and condemned by the catholics have been declared more manifestly and openly even to the ignorant, I judge it necessary, if it seems good to your fraternity, that the instituted decrees of the holy fathers, with the ancient canons reviewed, be made known to us; which, although not all, yet certainly some few, pertaining to the instruction of clerical discipline, are read aloud. All the bishops said: This statement pleases and it is a fitting matter, that those to whom ecclesiastical constitutions have perhaps by negligence been abolished should hear the rule of the holy canons and observe it.

[5] Relecti ex codice coram concilio tam generalium synodorum canones quam localium, post quorum lectionem Lucretius episcopus dixit: Ecce ex ipsa canonum lectione agnoscat sancta fraternitas vestra non solum in generalibus conciliis sed etiam in localibus congregatos simul sacerdotes uno consensu ea quae ecclesiastico conveniebant ordini statuisse, et secundum quod uniuscuiusque rei exhibebat ratio prospexisse, sequentes sententiam doctrinae apostolicae dicentis: Probate quae bona sunt et tenete. Si ergo placet caritati vestrae, quia sunt aliqua ecclesiasticae institutionis obsequia, quae in huius praesertim extremitate provinciae, non per contentionem, quod absit, sed magis, sicut praefati sumus, per incuriam aut per ignorantiam variantur, constituamus quaedam inter nos capitula, ut quae non uno modo tenentur a nobis ad unam omnino formulam revocentur. Omnes episcopi dixerunt: Necessarium et valde hoc utile arbitramur, ut ea quae apud unumquemque nostrum varia et inordinata consuetudine retinentur, unito inter nos per Dei gratiam et concordiam celebrentur officio, et idcirco si quid illud est magnum vel parvum in quibus variari videmur, ad unam, sicut dictum est, formulam praefixis rationabiliter capitulis revocentur, praecipue cum et de ceteris quibusdam causis instructionem apud nos sedis apostolicae habeamus, quae ad interrogationem quondam venerandae memoriae praecessoris tui Profuturi ab ipsa beatissimi Petri cathedra directa est.

[5] After those were reread from the codex before the council both the canons of general synods and of local ones, after the reading of which Lucretius the bishop said: Behold, from the very reading of the canons let your holy fraternity recognize that not only in general councils but also in local assemblies the priests gathered together have with one consent established those things that were fitting for ecclesiastical order, and have provided according to the reason that each matter presented, following the sentence of apostolic doctrine which says: Test the things that are good and hold fast to them. If therefore it pleases your charity, since there are some observances of ecclesiastical institution which in this, especially the most remote province, are varied not through contention, God forbid, but rather, as we said above, through neglect or through ignorance, let us establish certain chapters among ourselves so that those things which are not kept uniformly by us may be recalled to a single and wholly one formula. All the bishops said: We judge this necessary and very useful, that those things which each one of us keeps by various and disordered custom be celebrated in united office among us by the grace of God and concord; and therefore if anything, great or small, appears to vary among us, let it be recalled to one, as has been said, formula by prefixed reasonable chapters, especially since we also have from the Apostolic See instruction about certain other matters among us, which was directed to the question once of your predecessor of venerable memory, Profuturus, from the very chair of the most blessed Peter.

[6] Lucretius episcopus dixit: Recte vestra fraternitas pro auctoritate sedis apostolicae reminiscita est, quae licet eodem tempore innotuerit quo directa est, tamen pro firmitate testimonii et instructione multorum si vestrae unanimitati complacet, quia prae manibus est, coram his omnibus relegatur. Omnes episcopi dixerunt: Iustum est, ut quia mentio ipsius auctoritatis est habita, quae sit eius doctrina a circumstantibus audiatur.

[6] Lucretius the bishop said: Rightly your fraternity has been reminded of the authority of the Apostolic See, which, although it became known at the same time it was directed, nevertheless for the firmness of testimony and the instruction of many, if it pleases your unanimity, because it is at hand, should be read aloud before all these. All the bishops said: It is just that, since mention of that authority has been made, its doctrine be heard from those who are present.

[7] Relecta est auctoritas sedis apostolicae ad quondam Profuturum directa episcopum, quae propter prolixitatem his gestis minime est inserta. Post cuius lectionem Lucretius episcopus dixit: Manifestius patet apostolicam nobis opitulari doctrinam; et ideo, sicut fraternitas vestra praedixit, si quid per ignorantiam apud quosdam variat, ad uniformem concordiae regulam praescriptis inter nos capitulis adstringatur.

[7] The authority of the apostolic see addressed to the late Profuturus, bishop, was reread, which, on account of its length, was not at all inserted into these acts. After the reading of which Lucretius the bishop said: It appears more plainly that apostolic doctrine lends us aid; and therefore, as your fraternity has already said, if anything through ignorance varies among some, let it be bound to a uniform rule of concord by chapters prescribed among us.

Proposita sunt igitur capitula et relecta, quae continent haec:

Therefore the chapters were proposed and reread, which contain these things:

I. De uno ordine psallendi. Placuit omnibus communi consensu ut unus atque idem psallendi ordo in matutinis vel vespertinis officiis teneatur, et non diverse ac private, neque monasteriorum consuetudines cum ecclesiastica regula sint permixtae.

1. Concerning one order of psalmody. It pleased all by common consent that one and the same order of psalmody be observed in the matins or vespers offices, and not diversely and privately, nor should the customs of monasteries be mingled with the ecclesiastical rule.

II. De sollemnium diebus. Item placuit ut per sollemnium dierum vigilias vel missas omnes easdem et non diversas lectiones in ecclesia legant.

2. On solemn days. Likewise it was agreed that during the vigils or masses of solemn days they should read in the church all the same, and not diverse, lections.

III. De salutione: Dominus vobiscum. Item placuit ut non aliter episcopi et aliter presbyteri populum, sed uno modo salutent, dicentes: Dominus sit vobiscum, sicut in libro legitur Ruth, et ut respondeatur a populo: Et cum spiritu tuo, sicut et ab istis apostolis traditum omnis retinet Oriens, et non sicut Priscilliana pravitas permutavit.

III. Concerning the salutation: Dominus vobiscum. It was likewise agreed that bishops should not greet the people otherwise than presbyters, but in one manner, saying: "The Lord be with you," as is read in the book of Ruth, and that the people should respond: "And with your spirit," as all the East preserves, handed down from those apostles, and not as Priscillianist depravity has altered.

IV. De ordine missarum. Item placuit ut eodem ordine missae celebrentur ab omnibus, quem Profuturus quondam huius metropolitanae ecclesiae episcopus ab ipsa apostolica sedis auctoritate suscepit scriptum.

IV. Of the order of Masses. Also it was agreed that the same order of the Mass be celebrated by all, which Profuturus, once bishop of this metropolitan church, received written from the authority of the apostolic see itself.

V. De ordine baptizandi. Item placuit ut nullus eum baptizandi ordinem praetermittat, quem et antea tenuit metropolitana Bracarensis ecclesia, et pro amputanda aliquorum dubietate praedictus Profuturus episcopus scriptum sibi et directum a sede beatissimi apostoli Petri suscepit.

5. On the order of baptizing. It was likewise decreed that no one should omit that order of baptizing which formerly the metropolitan church of Braga held, and to remove the doubt of some the aforesaid Bishop Profuturus received a writing addressed to him and sent from the see of the most blessed Apostle Peter.

VI. De primatu episcopi. Item placuit ut, conservato metropolitani episcopi primatu, ceteri episcoporum secundum suae ordinationis tempus alius alio sedendi deferat locum.

6. On the primacy of the bishop. It was likewise agreed that, the primacy of the metropolitan bishop being preserved, the other bishops shall give place to one another in seating according to the time of their ordination.

VII. De rebus ecclesiae. Item placuit ut ex rebus ecclesiasticis tres aequae fiant portiones, id est, una episcopi, alia clericorum, tertia in recuperationem vel in luminaria ecclesiae, de qua parte sive archipresbyter sive archidiaconus illam administrans episcopo faciat rationem.

VII. On the affairs of the church. It was likewise agreed that from the ecclesiastical goods three equal portions be made, that is, one for the bishop, another for the clerics, a third for restoration or for the luminaria of the church; of that portion whether the archpriest or the archdeacon administers it, he shall render an account to the bishop.

VIII. De ordinatione alterius clerici. Item placuit ut nullus episcopus clericum alterius ordinare praesumat, sicut et antiqui canones vetuerunt, nisi forte signata ipsius episcopi scripta susceperit.

8. On the ordination of another cleric. It was likewise decreed that no bishop shall presume to ordain the cleric of another, as the ancient canons forbade, unless perchance he has received writings signed by that very bishop.

IX. De orario diaconi. Item placuit ut quia in aliquantis huius provinciae ecclesiis diacones absconsis infra tunicam utuntur orariis, ita ut nihil differri a subdiacono videantur, de cetero superposito scapulae, sicut decet, utantur orario.

9. Concerning the orarion of deacons. It was likewise decreed that because in some of the churches of this province deacons use oraria concealed beneath the tunic, so that they may seem in no respect to differ from the subdeacon, henceforth they shall use the orarion worn over the shoulder, as is fitting.

X. De vasibus altarium. Item placuit ut non licet cuilibet ex lectoribus sacra altaris vasa portare, nisi his qui ab episcopo subdiaconi fuerint ordinati.

X. Concerning the vessels of the altars. It was likewise decreed that it is not permitted for any of the lectors to carry the sacred vessels of the altar, except those who have been ordained subdeacons by the bishop.

XI. De lectoribus ecclesiae. Item placuit ut lectores in ecclesia habitu saeculari ornati non psallant, neque granos gentili ritu dimittant.

XI. Concerning the readers of the church. Likewise it was decreed that readers, adorned in secular habit in the church, shall not psalmodize, nor cast grains in the gentile rite.

XII. De canonicis scripturis. Item placuit ut extra psalmos vel canonicarum scripturarum Novi et Veteris Testamenti nihil poetice compositum in ecclesia psallatur, sicut et sancti praecipiunt canones.

12. Concerning canonical scriptures. It was likewise decreed that, apart from the psalms or the canonical scriptures of the New and Old Testament, nothing poetically composed shall be sung in the church, as the holy canons likewise command.

XIII. Ubi omnes communicant. Item placuit ut intra sanctuarium altaris ingredi ad communicandum non liceat laicis, viris vel mulieribus, nisi tantum clericis, sicut et in antiquis canonibus statutum est.

13. Where all receive communion. It was likewise decreed that it is not permitted for laypeople, men or women, to enter within the sanctuary of the altar to receive communion, except only for clerics, as is established in the ancient canons.

XIV. De oleribus et carnibus. Item placuit ut quicumque in clero cibo carnium non utuntur pro amputanda suspicione Priscillianae haeresis vel olera cocta cum carnibus tantum praegustare cogantur.

14. On vegetables and meats. It was likewise decreed that whoever among the clergy does not use meat in his food, in order to remove the suspicion of the Priscillian heresy, shall be compelled to sample cooked vegetables only together with meats.

Quod si contempserint, secundum quod de his talibus sancti patres antiquitus statuerunt, necesse est eos pro suspicione haeresis huius officio excommunicatos omnimodis removeri.

But if they have despised it, according to what the holy fathers long ago decreed concerning such matters, it is necessary that they be removed in every way from this office, excommunicated on account of the suspicion of heresy.

XV. De auctore excommunicatorum. Item placuit ut hi qui pro haeresi aut pro crimine aliquo excommunicantur, nullus eis communicare praesumat, sicut et antiqua canonum continent statuta. Quae si quis spernit voluntarie se ipsum alienae damnationi tradet.

15. On the author of the excommunicated. It was likewise decreed that those who are excommunicated for heresy or for any crime, no one should presume to commune with them, as the statutes of the ancient canons also contain. If anyone willfully scorns these things, he will deliver himself to another’s damnation.

XVI. De his qui se ipsos interficiunt. Item placuit ut hi qui sibi ipsis aut per ferrum aut per venenum aut per praecipitium aut suspendium vel quolibet modo violentam inferunt mortem, nulla illis in oblatione commemoratio fiat, neque cum psalmis ad sepulturam eorum cadavera deducantur.

16. Concerning those who kill themselves. It was likewise decreed that those who inflict violent death upon themselves, whether by iron or by poison or by a precipice or by hanging or in any way whatsoever, no commemoration be made for them in the oblation, nor be their bodies led with psalms to burial.

Multi enim sibi hoc per ignorantiam usurparunt. Similiter et de his placuit qui pro suis sceleribus puniuntur.

For many have assumed this for themselves through ignorance. Likewise it was decreed concerning those who are punished for their own crimes.

XVII. De catechumenis defunctis. Item placuit ut catechumenis sine redemptione baptismi defunctis simili modo neque oblationis commemoratio neque psallendi impendatur officium; nam et hoc per ignorantiam usurpatum est.

17. De catechumenis defunctis. It was likewise decreed that for catechumens who have died without the redemption of baptism, in like manner neither a commemoration of the oblation nor the duty of psalmody be expended; for this too has been usurped through ignorance.

XVIII. De corporibus defunctorum. Item placuit ut corpora defunctorum nullo modo intra basilicam sanctorum sepeliantur, sed si necesse est deforis circa murum basilicae usque adeo non abhorret.

18. De corporibus defunctorum. It was likewise decreed that the bodies of the deceased in no way be buried within the basilica of the saints, but if necessary they may be buried outside around the wall of the basilica, which is by no means abhorrent.

Nam si firmissimum hoc privilegium usque nunc retinent civitates, ut nullo modo intra ambitus murorum cuiuslibet defuncti corpus humetur, quanto magis hoc venerabilium martyrum debet reverentia obtinere?

For if the cities up to now retain this most firm privilege, that in no way within the precincts of any walls is the body of a deceased buried, how much more ought this to obtain by the reverence due to the more venerable martyrs?

XIX. De benedictione chrismatis. Item placuit ut si quis presbyter post hoc interdictum ausus fuerit chrisma benedicere aut ecclesiam aut altarium consecrare a suo officio deponatur; nam et antiqui hoc canones vetuerunt.

19. On the blessing of the chrism. It was further decreed that if any presbyter, after this interdict, should dare to bless the chrism or to consecrate a church or an altar, he shall be removed from his office; for the ancient canons also forbade this.

XX. De laicorum gradu. Item placuit ut ex laico ad gradum sacerdotii ante non veniat, nisi prius anno integro in officio lectorati vel subdiaconati disciplinam ecclesiasticam discat, et sic per singulos gradus eruditus ad sacerdotium veniat. Nam satis reprehensibile est ut qui necdum didicit iam docere praesumat, dum et antiquis hoc patrum institutionibus interdictum sit.

20. On the rank of laymen. It was likewise decreed that no one shall be advanced from the laity to the grade of the priesthood before he has first for a whole year in the office of the lectorate or the subdiaconate learned ecclesiastical discipline, and thus, instructed through each successive grade, come to the priesthood. For it is sufficiently reprehensible that one who has not yet learned should presume already to teach, and moreover this is forbidden by the ancient institutions of the fathers.

XXI. De collatione fidelium. Item placuit ut si quid ex collatione fidelium aut per festivitates martyrum aut per commemorationes defunctorum offertur, apud unum clericorum fideliter colligatur, et constituto tempore aut semel aut bis in anno inter omnes clericos dividatur.

21. On the collation of the faithful. Likewise it was decreed that if anything from the collation of the faithful is offered either at the festivals of martyrs or at commemorations of the dead, it shall be faithfully gathered by one of the clerics, and at a fixed time be divided once or twice a year among all the clerics.

Nam non modica ex ipsa inaequalitate discordia generatur, si unusquisque in sua septimana quod oblatum fuerit sibi defendat.

For from that very inequality not a small discord is generated, if each one in his week defends to himself what has been offered.

XXII. De praeceptis canonum antiquorum. Item placuit ut quaecumque praecepta antiquorum canonum, quae modo in concilio recitata sunt, nullus audeat praeterire.

22. On the precepts of the ancient canons. It was likewise agreed that whatever precepts of the old canons have now been read in council, no one shall dare to omit them.

Si quis autem quasi contumax transgreditur illa, necesse est ut de suo degradetur officio.

If anyone, however, transgresses those things as though contumacious, it is necessary that he be degraded from his office.

[8] Relectis capitulis Lucretius episcopus dixit: Quia opitulante nobis Domino ea quae ad firmitatem catholicae orthodoxae fidei vel quae ad officium ordinis ecclesiastici pertinebant unanimi, sicut oportebat, collatione decrevimus, restat nunc ut ex omnibus his quae per Dei gratiam salubriter statuta sunt, propriam unusquisque nostrum studeat docere atque informare dioecesim. Si quis autem ex nobis in parochiis suis post agnita huius concilii constituta aut clericum aut monachum sanae huic doctrinae resistentem invenerit aut in aliquo adhuc Priscillianae sectae errore latitare persenserit, et non continuo illum excommunicatum et anathematizatum de ecclesia foris eiecerit, ita ut cum huiuscemodi homine nec cibum aliquis fidelium communicare praesumat, noverit se is qui talem recipit et fraternae esse excommunicationi obnoxium et divinae proculdubio sententiae reum. Omnes episcopi dixerunt: Quaecumque a nobis unito per Dei gratiam communi consensu decreta sunt pervigili necesse est sollicitudine observentur, quae ut stabilem placitae constitutionis obtineant firmitatem propria unusquisque his gestis manu subscribat.

[8] Having reread the chapters, Bishop Lucretius said: Since, with the Lord aiding us, we have decreed by unanimous, as was fitting, collation those things that pertain to the firmness of the catholic orthodox faith or to the office of the ecclesiastical order, it remains now that from all these things which by the grace of God have been salutarily established, each one of us should study to teach and to inform his own diocese. But if any one of us, in his parishes, after the constitutions of this council are known, shall find a cleric or a monk resisting this sound doctrine or shall perceive that he still lurks in some error of the Priscillianist sect, and does not immediately eject him from the church as excommunicated and anathematized, so that no faithful person may presume to share food with such a man, let him know that he who receives such a one is himself liable to fraternal excommunication and surely guilty of divine sentence. All the bishops said: Whatever has been decreed by us united, by the grace of God with common consent, must be observed with vigilant solicitude; and that these decrees may obtain the stable firmness of the enacted determination, each one should subscribe these acts with his own hand.

Et post episcoporum subscriptio subsecuta est.

And after the bishops' subscription followed.

Lucretius episcopus subscripsi.

Lucretius, bishop, I have signed.

Andreas episcopus subscripsi.

Andreas, bishop, I have signed.

Martinus episcopus subscripsi.

Martin, bishop, I have signed.

Cottus episcopus subscripsi.

Cottus bishop I have signed.

Ildericus episcopus subscripsi.

Ildericus, bishop, I have signed.

Lucetius episcopus subscripsi.

Lucetius, bishop, I have signed.

Timotheus episcopus subscripsi.

I, Timotheus, bishop, have signed.

Maliosus episcopus subscripsi.

Maliosus, bishop, I have signed.