To the dearly-beloved brothers in the ministry of the Universal Assembly in all regions, Fabian sends greetings in the Lord.
By the divine precepts and the apostolic institutes, we are admonished to watch in behoof of the position of all the assemblies with unwearied interest. Whence it follows that you ought to know what is being done in things sacred in the assembly of Rome, in order that, by following her example, you may be found to be true children of her who is called your mother. Accordingly, as we have received the institution from our fathers, we maintain seven ministers in the city of Rome distributed over seven districts of the state, who attend to the services enjoined on them week by week, and on the Lord’s Days and the solemn festivals, in concert with the subministers, and acolytes, and servants of the succeeding orders, and hold themselves in readiness every hour for religious duty, and for the discharge of all that is enjoined on them. In like manner ought you also to do throughout your different cities, as may be convenient, that religious duty may be discharged zealously and regularly, without any delay or negligence. Furthermore, we have ordained in like manner seven subministers who will stand by (imminerent) the seven notaries, and bring into one full and accurate account the histories of the martyrs, and lay them before us for our examination. And this, too, we urge you all to do, so that no doubt or questioning of these things may arise in later times; “for whatsoever things were written, were written for our learning.” And whatsoever things are written in truth in our times, are directed to the learning of future times. And therefore, we enjoin these duties to be put in charge of the most faithful, that nothing false may be found in them, from which an offense (which may God forbid) may arise to the faithful. For this reason also we beg it of your love in paternal benignity, that the Holy Assembly may now find the good-will of your love in all things, and obtain the comforts of your favor whenever there is necessity. And as the goodness of your zeal affords us the assurance that we ought to distrust it in nothing, but rather commit these things in all confidence to you as to wise sons of our assembly; so, small importance being attached to opportune occasions, your virtue ought to exert itself the more strenuously in labors, and keep off reproaches by all possible means, and with all zeal. We exhort you also, according to the word of the apostle, to be “steadfast and immoveable, always abounding in the work of the Lord; forasmuch as you know that your labor is not vain in the Lord.” And in another place: “Watch you, and pray, and stand fast in the faith. Quit you like men, and be strong. Let all things be done with charity.” Furthermore, we desire you to know this, that in our times, as our sins embarrassed us, and that ancient enemy who always goes about like a roaring lion, seeking whom he may devour, instigated him, Novatus came up out of Africa, and separated Novatianus and certain other confessors of Christ from the Assembly of Christ, and persuaded them into the acceptance of evil doctrine. From such persons, brothers, keep yourselves aloof, and beware of all who hold a faith and doctrine different from that which the apostles and their successors have held and taught, lest (which may God forbid) going after him you fall into the toils of Satan, and be bound with his fetters. Therefore with most earnest prayers we beg it of your brotherly love, that you may deem it fit to remember our insignificance in your holy prayers, beseeching and entreating the Lord of heaven that we, as well as our holy mother the Assembly of Christ, redeemed with His precious blood, may be delivered from the toils of Satan, who lies in wait for us; and from troublesome and wicked men, and that the Word of God may have free course and be glorified, and that the evil doctrine of them, and of all who teach things contrary to the truth, may be overthrown and perish. We beseech you also to be zealous in praying in your pious supplications, that our God and Lord Jesus Christ, who will have all men to be saved, and no one to perish, may, by His vast omnipotence, cause their hearts to turn again to sound doctrine and to the Universal Faith, in order that they may be recovered from the toils of the Devil who are held captive by him, and be united with the children of our mother the Assembly. Be mindful also of your brothers, and have pity on them, and labor for them by all means in your power, that they not be lost, but be saved to the Lord by your prayers, and other efforts of your goodness. So act therefore in these matters that you may approve yourselves as obedient and faithful children of the Holy Assembly of God, and that you may obtain the recompense of reward. These men, and all else who do not teach the true doctrine, and hold not the true faith, cannot act as accusers of any true believer, because they are branded with infamy, and are cut off from the bosom of our holy mother the Assembly by the sword of the apostles, until their return to correct conversation and belief. Hence by apostolic authority, and in agreement with all the sons of the same apostolic and Universal Assembly, we resolve that all who come under suspicion with respect to the Universal Faith cannot be admitted as accusers of those who hold the true creed; for suspicions are always to be set aside. Rightly therefore are charges which are preferred by those who are objects of suspicion in the matter of the true faith, rejected. Neither are they at all to be credited who are unacquainted with the faith of the Trinity. In like manner we set aside and withdraw from all part in the accusing of the faithful, all those whom the decrees of the holy fathers in times past and times future alike anathematize. Accordingly, the believing ought always to be kept distinct from the unbelieving, and the righteous from the unrighteous; since the unbelieving and evil-minded, by every means in their power, are always troubling the believing, and striving to undo them; and consequently they are not to be received, but rejected and kept entirely at a distance, lest they may undo or defame the believing. For this reason, dearly beloved, beware of the pit of such persons, into which we know many have fallen. Beware of the snares (or darts) of such persons, and of the efforts of the ancient enemy, by which we have seen even those closely connected with us fall wounded before us. Watch the nooses of the liers in wait, by which they are accustomed to strangle associates and comrades. Do not follow such, but keep them far off from you. Be you, according to the voice of Truth, wise as serpents and harmless as doves. See to it that you neither run nor labor in vain; but, sustained by each other’s prayers and supplications, strive to do the will of God; and from those persons whom I have mentioned, if they show themselves incorrigible, keep yourselves separate in all things. In like manner keep yourselves separate from all those of whom the apostle makes mention when he says, “with such persons, no, not to eat”; since these latter, as well as the former, are to be rejected, and are not to be admitted before they have given satisfaction to the Assembly. For those with whom it is not lawful to eat are manifestly separated from all intercourse with the rest of the brothers until such satisfaction is given. Therefore they ought not and cannot be admitted to the preferring of charges against the faithful, but they ought to be debarred from their society until the satisfaction already mentioned is given, lest these too should be made like them, or underlie their excommunication; for to this effect have the apostles decreed, saying, With the excommunicated no fellowship is to be held. And if anyone, setting aside the rules wittingly, sings with the excommunicated in his house, or speaks or prays in company with them, that man is to be deprived of the privilege of communion. Such persons, therefore, are in all things to be guarded against, and are not to be received, because, according to the apostle, not only those who commit such things are condemned, but also those who consent with those who do them. Whence also the blessed chief of the apostles, Peter, addressing the people at the ordination of Clement, says this among other things: If this Clement is hostile to any one on account of his deeds, do not wait for his saying directly to you, Do not be on terms of friendship with this man. But mark carefully his will as you ought, and second it without need of direct injunction; and separate yourselves from that man to whom you perceive him to be inimical, and speak not with those with whom he speaks not, in order that everyone who may be in fault, as he desires to possess the friendship of all of you, may be zealous in effecting a reconciliation all the more quickly with him who presides over all, so that he may return to spiritual well-being (redeat et salutem) hereby, when he begins to yield obedience to the charges of the president.
If, however, any one is not friendly, and speaks with those with whom he (his chief) speaks not, such a one belongs to those who seek to exterminate the Assembly of God; and though he seems to be with you in body, he is against you in mind and heart. And such a one is a much more dangerous enemy than those who are without, and who are openly hostile. For this man under the guise of friendship acts the part of an enemy, and scatters and ruins the assembly. And therefore, dearly beloved, in these apostolic institutes we warn and teach you, that your charity, being instructed therein (effecta certior), may hereafter study to act with greater care and prudence, so that perverse and unbelieving men may not have the power of injuring the faithful and well-disposed; for the hope of such, and of all the ungodly, is like dust that is blown away with the wind; and like a thin froth that is driven away with the storm; and like as the smoke which is dispersed here and there with a tempest, and as the remembrance of a guest of a single day that passes away. With the utmost care, dearly beloved, are such persons to be guarded against, and avoided, and rejected, if they show themselves injurious. For the laws of the world, no less than those of the Assembly, do not admit the injurious, but reject them. Whence it is written, “The mouth of the wicked devours iniquity.” And the Lord, speaking by the prophet, says, “With the holy you will show yourself holy; and with the contrary you will show yourself contrary; and with the excellent you will show yourself excellent (electus); and with the innocent man you will show yourself innocent.” And the apostle says, “Evil communications corrupt good manners.” Therefore, as has already been indicated, the wicked are always to be avoided and shunned, and the good and rightly-disposed are to be steadfastly followed, in order that, as far as possible, we may avoid the peril of sloth. And lest this pest may be spread abroad more widely, let us cut it off from us with all possible severity; for the temerity of presumption does not intervene where there is the diligence of piety. Let every one of you, sustained by this apostolic representation, act according to his strength, and study in brotherly love and in godly piety to keep his own manners correct, and to help each other, and to abide in charity, and to keep himself in the will of God unceasingly, in order that we may praise the Lord together, and give Him thanks always without wearying. Farewell in the Lord, dearly beloved, and with the Lord’s help strive to fulfill to the best of your ability the things before mentioned. Given on the first day of July, in the consulship of the most illustrious Maximinus (or, Maximus) and Africanus.
Fabian, overseer of the city of Rome, to all the overseers of the East, and to the whole body of the faithful, greetings in the Lord.
Your love for the seat of the apostles requires counsels which we neither can nor ought to deny you. It is clear, moreover, that our predecessors did this for the overseers of many districts; and brotherly charity and the debt of obedience impose the duty of so doing also on us who, by the bountiful goodness of God, are placed in the same seat. Care, therefore, is to be had by your solicitude, that neither remissness may avail to neglect, nor presumption be able to disturb, those things which have been ordained by the apostles and their successors, and established under the inspiration of the Holy Spirit. But as it was proper that that should be defined which the use of right order required, so what has been so defined ought not to be violated.
Now, among other matters, in your letter we find it stated that certain overseers of your district adopt a different practice from yours and ours, and do not prepare the chrism at the Lord’s supper every year, but keep it in use for two or three, making such a supply of the holy chrism once for all. For they say, as we find in the letter referred to, that balsam cannot be got every year; and besides that, even though it were got, there would be no necessity for preparing chrism every year, but that, so long as the one preparation of chrism is sufficiently large, they have no need to make another. They are in error, however, who think so; and in making such statements they speak like madmen rather than men in their right senses. For on that day the Lord Jesus, after supping with His disciples, and washing their feet, according to the tradition which our predecessors received from the holy apostles and left to us, taught them to prepare the chrism. That washing of their feet signifies our immersion, as it is completed and confirmed by the unction of the holy chrism. For as the solemn observance of that day is to be kept every year, so the preparing of that holy chrism is to be attended to every year, and it is to be renewed from year to year and given to the faithful. For the material of this new sacrament is to be made anew every year, and on the day already named; and the old supply is to be burned in the holy assemblies. These things we have received from the holy apostles and their successors, and we commit them to your keeping. The holy assembly of Rome and that of Antioch have been guardians of these things from the times of the apostles: these things also the assemblies of Jerusalem and Ephesus maintain. Presiding over these assemblies, the apostles taught these things, and ordained that the old chrism should be burnt, and permitted them to use it no longer than one year, and commanded them thereafter to use the new, and not the old material. If anyone, therefore, ventures to go against these things, let him understand that the door of indulgence is barred against him on your part and on that of all right-minded men: for the perverse doctrine of most depraved minds, while it uses the reins too indulgently, slips into the sin of presumption; and it can by no means be cast out, unless it is cleared of all support and correction on the part of the intelligent. And those usages which the Holy Assembly throughout the whole world uniformly observes with respect to the divine mysteries, and toward the subjects of immersion, are not to be regarded with indifferent concern, lest we make way for purposeless efforts and superstitions. We ought not, therefore, to bring over the untaught minds of the faithful to such practices as we have named, because they should be instructed rather than played on. For good deeds make for our happiness, and evil deeds prick us with the stings of sorrow. But here, however we are situated, we are among the hands of robbers and the teeth of raging wolves, and the rebellious are put in the place of the true sheep. And it is by the barking of the dogs and the staff of the shepherd that the fury of the wolves is checked. Those wounds, moreover, which cannot be healed by remedies, must be cut out with the knife. Neither can we keep silence, for, in seeking here to call back some from things unlawful, we are impelled by the instinct of our office, having been set on the watch-towers by the Lord with this object, that we should prove the diligence of our watchfulness by checking things that should be prohibited, and deciding for things that should be observed.
You desired also to consult us, as we find in the above-mentioned letter of yours, on the subject of the accusing of priest—a thing which, as we learn also from the same epistle, is exceedingly frequent among you. You have intimated, besides, that very many notice that not a few in places of ecclesiastical dignity do not live in a manner conformable to the discourses and sacraments with which the people are served by their means. O miserable men, who in looking at these forget Christ, who long since indeed told us how that the law of God should be obeyed, rather than that those should be looked to for imitation who do not the things which they say; and bearing with the traitor himself even to the end, He sent him also along with the rest to preach the Gospel. For the apostles had no such custom, neither did they teach that it was one fit to be had. And to like effect their successors also, foreseeing by the Spirit of God things to come, have determined largely on such subject. Besides, as you read in the Acts of the Apostles, “There was at that time among them that believed one heart and one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things common.” For there was no laying of accusations against each other among them, except what was friendly; neither ought there ever to be such among their followers or among believers: for the Lord says, “Do not that to another which you would not have done to yourself.” And He says also, “You will love your neighbor as yourself”; and,” Love works no ill to his neighbor.” In accordance herewith, the apostles themselves and their successors decreed of old time that those persons should not be admitted to lay accusations who were under suspicion, or who but yesterday, or the day before, or a little time ago, were at enmity, as they come thus under suspicion, or who are not of good conversation, or whose life is reprehensible, or who are doubtful in the matter of the true faith. In like manner is it decided to be with those whose faith and life and liberty are unknown, or who are marked with the stains of infamy, or entangled in the snares of offenses. Again, those have neither the right nor the power to accuse the priests or the clergy, who are incapable themselves of being made priests legitimately, and are not of their order; for just as the priests and the other members of the clerical order are debarred from laying accusations against the secular laity, so these latter, too, should be debarred and excluded from the right of bringing charges against the former. And as the former should not be admired by the latter, so the latter should not be admired by the former: for as the conversation of the priests of the Lord ought to be something separate from the conversation of these others, so should they be separate from them also in the matter of litigation; “for the servant of the Lord ought not to strive.” To the utmost of your power, dearly beloved brothers, prohibit such accusations, and all unrighteous and injurious emulations, because contention is to be avoided by all means. “For a just man will fall seven times in a day, and will rise again; but the wicked will fall into mischief. Rejoice not when your enemy falls,” says Solomon, “and do not let your heart be glad when he stumbles; lest the Lord see it, and it displease Him, and He turn away His wrath from him. Do not fret because of evildoers, neither be you envious at the wicked: for the evil do not have the hope of the future, and the candle of the wicked will be put out. Envy not evil men, neither be you desirous to be with them; for their mind meditates rapine, and their lips speak deceits.” Dearly beloved, beware of these things. Ponder these things, and minister comfort to the brothers in all things; for, as the Truth says in His own person, “By this will all men know that you are my disciples, if you have love for one another.” For if in things secular each man’s right and his proper position are kept for him, how much more ought there to be no confusion induced in matters of ecclesiastical order! And this is a right which will be duly observed if no deference is paid to mere power, but all to equity. Whence it is an established duty, that the overseers of each several district should exercise a watchful care over all those who live under their rule, and in the fear of God should dispose of all cases in which they are concerned, and of all matters in which they are interested. It is therefore extremely inequitable that any overseers should neglect their own cases, and mix themselves up with those of others. But those whose part it is to ordain such persons to the priesthood, and by whom they have been already ordained, ought to order the life and judgment of such by the exercise of a competent and regular administration; for, as the law says, “Cursed is everyone that removes his neighbor’s landmarks. And all the people said Amen.” To this therefore, brothers, has God foreordained you, and all who hold the highest office of the priesthood, that you should put all injustice out of the way, and cut off presumption, and help those who labor in the priesthood, and give no occasion for their reproach and trouble, but bring assistance to him who endures calumny and reproach, and cut off him who works calumny and reproach, and act for the help of the Lord in His priests. The Lord, moreover, has chosen the priests for Himself, that they should sacrifice to Him, and offer oblations to their Lord. He commanded the Levites also to be under them in their ministries. Whence He speaks to Moses in these terms: “And Eleazar the son of Aaron the priest will be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary.” For of these the Lord spoke to Moses in this wise: “Take the Levites instead of the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites will be mine: I am the Lord.” If the Lord willed the Levites to be His own, how much more has He taken the priests for Himself! And of these He says: “If any stranger comes near, he will be put to death.” All objects, moreover, that are the Lord’s are to be handled carefully, and are not lightly to be injured; for even among men, those are reckoned faithful who attend to the interests of their masters rightly, and deal with them faithfully, and rightly observe the commands of their masters, and transgress them not. And those, on the other hand, are reputed unfaithful who deal with the interests of their masters carelessly and negligently, and despise their commands, and do not observe them as they ought.
Accordingly we have set these matters before you, in order that those who now know it not may know this; namely, that the priests, too, whom the Lord has taken to Himself from among all men, and has willed to be His own, are not to be dealt with lightly, nor injured, nor rashly accused or reprehended, save by their masters, seeing that the Lord has chosen to reserve their causes to Himself, and ministers vengeance according to His own judgment. For in these and other precepts of the Lord the faithful are distinguished, and the unfaithful at the same time disapproved. For these are rather to be borne with by the faithful than made subjects of reproach (exprobrandi); just as there is chaff with the wheat even to the last winnowing, and as there are bad fish with good even on to their separation, which is yet to be on the shore—that is to say, at the end of the world. By no means, then, can that man be condemned by a human examination, whom God has reserved for His own judgment, that the purpose of God, according to which He has decreed to save what had perished, may be unalterable. And consequently, as His will suffers no change, let no man presume on matters which are not conceded to him. And herein is the meaning of that word which the apostle speaks: “Now therefore there is utterly a fault among you, because you go to law with one another. Why do you not rather take wrong? Why do you not rather allow yourselves to be defrauded?” To this, too, our Lord’s word may refer: “And if any man will take away your coat, and sue you at the law, let him have your cloak also.” And in another place: “Of him that takes away your goods, ask them not again.” Moreover, there are certain things which might be thought most trivial were they not shown in the Writings to be of more serious import. Who would ever consider the man who says to his brother “You fool” worthy of hell-fire, were it not that the Truth Himself told us so? Those, furthermore, who commit those sins whereof the apostle says, “They who do such things will not inherit the kingdom of God,” are by all means to be guarded against, and are to be compelled to seek amendment if they do not choose it voluntarily, because they are marked with the stains of infamy, and go down into the pit, unless assistance is brought them by sacerdotal authority. Those also are to be dealt with in like manner of whom he says, “With such persons, no, not to eat”; because such persons are branded with infamy until they are restored by sacerdotal authority, and reinstated in the bosom of our holy mother the Assembly; since those who are outside us cannot communicate with us. And it is manifest that these are outside us, and ought to be separated from us, with whom it is not lawful for us to eat or to take food. In like manner also, all persons who underlie the charge of any manner of turpitude and dishonor, are rendered infamous; and all who arm themselves against fathers are rendered infamous. “Sand, and salt, and a mass of iron, is easier to bear than a man without understanding, and foolish and impious.” “He that wants understanding thinks on vain things; and a foolish and erring man imagines follies.” For their suspicion has overthrown many, and their opinion has held them in vanity. “A stubborn heart will fare evil at the last; and he that loves danger will perish therein. A heart that enters two ways will not have rest; and the evil heart in them will be made to stumble. A wicked heart will be laden with sorrows; and the sinner will heap sin on sin.” The holy apostles and their successors, having such things in mind, and foreseeing, as being filled with the Holy Spirit, the course of wicked men, and having regard to the simple, determined that the accusing of priests should be a matter undertaken with difficulty, or never undertaken, that they might not be ruined or displaced by wicked men. For if this were made an easy matter to secular and wicked men, there would remain no one, or but the scantiest few; seeing that it ever has been and still is the case—and (which is yet worse) that too in growing measure—that the wicked persecute the good, and that the carnal are hostile to the spiritual. For this reason, then, as has been already said, they decreed that such should not be accused at all; or if that could not be avoided, that the accusing of such should be made a matter of great difficulty. And they determined also, as has been stated above, by what persons that function should not be assumed; and they resolved further, that overseers should not be cast out from their own proper seats and assemblies. But if in any way the matter of accusation should be taken in hand before their rightful seat and all their property are restored by those laws, they should by no means be accused or criminated by anyone, and should not answer anyone on such charges, unless they choose to do so of their own accord. But after they have been reinstated, as has been before noted, and have had all their effects restored to them by those laws, when their affairs are arranged and set in order, they should then have a long period allowed them for the disposing of their case; and thereafter, if need be, they should be regularly summoned, and so come to the suit; and if the matter seem just, they should answer the propositions of their accusers with the help of their brothers. For so long as their effects, or their assemblies and property, are held by their adversaries, or by any person, no manner of reason allows that any charge ought to be preferred against them. And no one is at liberty by any means to bring any charge against them, whether superior or inferior, so long as they are dispossessed of their assemblies, effects, or powers. In like manner also it was decreed, and we too confirm the same statutes and hereby decree, that if any one among the clergy proves an enemy or traducer of his overseers, and seeks to criminate them, or conspires against them, at once, before the consideration of judicial investigation, he should be removed from the clerical order, and given over to the court (curiae), to which he will devote himself zealously all the days of his life, and will remain infamous without any hope of restoration. And let no one ever presume to be at once accuser, and judge, or witness; for in every judicial investigation there must always be four persons present: that is, the judges elected, and the accusers, and the defenders, and the witnesses. In like manner we decree and ordain by apostolic authority, that the flock should not dare to bring a charge against their pastor, to whose care they had been consigned, unless he falls into error in the faith; for the deeds of superiors are not to be smitten with the sword of the mouth; neither can the disciple be above the master, as the voice of Truth says, “The disciple is not above his master, nor the servant above his lord.”
And pride is hateful before God and men, and all iniquity is execrable. “The Lord has destroyed the memory of the proud and has left the memory of the humble in mind. The seed of men will be honored, this seed that fears God. But that seed will be dishonored that transgresseth the commandments of the Lord. Among brothers, he that is chief is honorable; and they that fear the Lord will be in His eyes. My son, says Solomon, preserve your soul in meekness, and give honor to him whom honor beseemeth.” “Blame not any one before you examinest him; and when you have examined him, reprove him justly. Answer not a word before you hear the cause; neither interrupt with talk in the midst of your seniors.” After the example of Ham the son of Noah, they are condemned who bring the faults of their fathers into public view, or presume to accuse or slander them; even as was the case with Ham, who did not cover the shame of his father Noah, but exhibited it for mockery. And in like manner those are justified by the example of Shem and Japhet, who reverently cover and do not seek to display those matters in which they find their fathers to have erred. For if an overseer should happen to err from the faith, he should in the first place be corrected privately by those placed under him (a subditis suis). And if he show himself incorrigible (which may God forbid), then an accusation should be laid against him before his primates, or before the seat of the apostles. For his other actings, however, he is rather to be borne with by his flock and those put under him, than accused or made the subject of public detraction; because when any offense is committed in these matters by those put under them, His ordinance is withstood who set them before him, as the apostle says, “Whosoever resists the power, resists the ordinance of God.” But he who fears Almighty God, agrees in no way to do anything contrary to the Gospel, or contrary to the apostles, or contrary to the prophets or the institutions of the holy fathers. The priests therefore are to be honored, and not to be injured or reproached. Thus we read in Ecclesiasticus: “Fear the Lord with all your soul, and reverence His priests. Love Him that made you with all your strength, and forsake not His ministers. Honor God with your whole soul, and honor the priest, and cleanse yourself beforehand with the shoulders (propurga te cum brachiis). Give him his portion, as it is commanded you, of the first-fruits; and purge yourself concerning negligence with a few things. You will offer the gift of your shoulders, and the sacrifice of sanctification, and the first-fruits of the holy things to the Lord. And stretch your hand to the poor, that your atonement and blessing may be perfected.” We desire these things to become known not to you only, but through you to all the brothers, that we may abide in Christ of one accord and one mind, making no claim for ourselves through strife or vainglory, and being pleasers not of men, but of God our Savior. To Him belongs honor and glory, forever and ever. Amen.
Fabian, to my dearly beloved brother Overseer Hilary.
We ought to be mindful of the grace of God to us, who, in the compassion of His own regard, has raised us for this reason to the summit of sacerdotal dignity, that by cleaving to His commandments, and by being set in a certain eminence as overseers of His priests, we may restrain things unlawful, and inculcate things that are to be followed. For we have heard that in those western parts in which you dwell, the craft of the Devil rages so violently against the people of Christ, and breaks forth in delusions so manifold, that it oppresses and troubles not only the secular laity, but the priests of the Lord themselves also. Therefore, involved as we are in deep grief, we cannot conceal what we ought severely to correct. Accordingly, a sufficient remedy must be employed for such wounds, lest a hasty facility in the cure may prove of no service for the deadly disease of the head; and lest the trouble, by being too easily dealt with, may involve, through the defect of an illegitimate mode of cure, the hurt and the healers together in its evil.
On this account, therefore, we decree and resolve, that those who are not of good conversation, or whose life is impeachable, or whose faith and life and liberty are unknown, should not have the power of accusing the priests of the Lord, lest vile persons should thus be admitted to the liberty of accusing them. In like manner, those who are involved in any matters of accusation, or who are under suspicion, should not have a voice in laying charges against their seniors; for the voice of the suspected and the inimical is accustomed to oppress the truth.
Moreover, by a general ordinance, and without prejudice to the authority of the apostles in all things, we prohibit extraneous judgments, because it is not fit that he should be judged by strangers, who ought to have those of his own province and those elected by himself as his judges, unless an appeal has been made. Therefore, if any one of the overseers is accused on precise charges, he ought to be heard by all the overseers who are in the province; for it is not right that an accused person should be heard elsewhere than in his own circuit. Again, if any one is of opinion that he has a judge adverse to him, he should claim the right of appeal; and an appellant ought to be injured by no kind of oppression or detention; but an appellant ought to have the liberty of righting his case, when wronged, by the remedy of appeal. There ought also to be liberty of appeal in criminal cases. And the right of appealing ought to be denied to no one whom judgment has destined for punishment.
A person arraigned ought to plead his cause before his judge; and an arraigned person may refuse to speak, if he choose so, before one who is not his own proper judge; and indulgence (induciae) should be granted to the arraigned as often as they appeal.
If, then, any one in passion brings a charge rashly against anyone, mere abuse is not to be taken for an accusation. But a certain time being allowed for dealing with the matter, the person should profess his ability in writing to prove what he has alleged in passion; so that, if he should happen to think better of the things he uttered in passion, and decline to repeat or write them, the person may not be held as charged with the crime. Everyone, therefore, who adduces a charge, ought to state in writing his ability to prove it. And, indeed, a cause should always be dealt with in the place where the charge is admitted; and the man who fails to substantiate his allegation, should himself bear the penalty which he advanced.
It is determined, moreover, that, in the case of an accused overseer appealing to the seat of the apostles, that should be held to be a settlement which is the decision of the pontiff of that same seat. On all occasions, however, in cases concerning priests, let this form be maintained, that no one be bound by a decision pronounced by another than his own proper judge. It is the duty also of all the faithful to be ready to help the oppressed and the miserable in their distress, in order that by the manifestation of another manner of recompense (vindictae) they may be able to keep the recompense (vengeance) of God from themselves. For he offers (libat) things prosperous to the Lord who keeps off things adverse from the afflicted. Whence it is written, “A brother aiding a brother will be exalted.” For the Assembly of God ought to be without spot or wrinkle, and therefore it ought not to be trodden and defiled by certain persons; for it is written, “My dove, my undefiled, is but one.” Hence, again, the Lord says to Moses, “There is a place with me (penes me), and you will stand on a rock.” What place is there that belongs not to the Lord, seeing that all things consist in Him by whom they were created? There is a place, however, with God—namely, the unity of the Holy Assembly—in which there is a standing on a rock, while the perfection of the confession (confessionis soliditas) is held in lowliness. We admonish you, our brother, and all our brothers who are rulers in the Assembly of Christ, which He has purchased with His blood, to keep back, by whatever checks you possess, all men from that abyss into which some brothers are slipping, in reviling the Lord’s pastors, and persecuting them both by word and deed; and we counsel you not to allow them to be wounded with the hook of passion: for it is written, “For the wrath of man works not the righteousness of God.” Hence it is said again, “Let every man be swift to hear, but slow to speak, and slow to wrath.” Now I doubt not that with God’s help you observe all these things; but as an occasion for counsel has arisen, I also secretly attach my word to your good desires and deeds, so that what you are doing of yourselves and independently of admonition you may do presently not by yourselves alone, now that the counselor himself is added to you. Therefore, brothers, it becomes you and all the faithful to love each other, and not to slander or accuse one another: for it is written, “Love your neighbor, and be faithful to him. But if you expose his secrets, you will follow no more after him. For as a man who destroys his friend, so is he that loses the love of his neighbor. And as one that lets a bird go out of his hand, so are you who have let your neighbor go, and will not get him again. Follow after him no more, for he is far off. For he is as a roe escaped out of the snare, since his soul is wounded. Further you will not be able to bind him up, and after reviling there may be reconcilement; but to expose the secrets of a friend is the despair of an unhappy mind. He that winks with the eye works evil, and everyone will cast him off. When you are present, he will speak sweetly, and will admire your words. But at last he will writhe his mouth, and slander your sayings. I have hated many things, but nothing like him; and the Lord will hate him. Whoever casts a stone on high, it will fall on his own head; and a deceitful stroke will make wounds in the deceiver. Whoever digs a pit will fall therein; and he that places a stone in his neighbor’s way will stumble thereon; and he that sets a trap for another will perish in it. He that works mischief, it will fall on him; and he will not know whence it comes on him. Mockery and reproach are from the proud; and vengeance, as a lion, will lie in wait for them. They that rejoice at the fall of the righteous will be taken in the snare; and anguish will consume them before they die. Wrath and fury are both abominations, and the sinful man will have them both.” “He that desires to be avenged will find vengeance from the Lord, and He will surely keep his sins in remembrance. Forgive your neighbor the hurt that he has done you; so will your sins also be forgiven you when you pray. One man bears hatred against another, and does he seek pardon from the Lord? He shows no mercy to a man which is like himself, and does he ask forgiveness of his own sins from the Most High? He, though he is but flesh, nourishes hatred; and does he implore mercy from God? Who will entreat for pardon of his sins? Remember your end, and let enmity cease. For corruption and death impend on His commandments. Remember the fear of God, and bear no malice to your neighbor. Remember the covenant of the Highest, and wink at the ignorance of your neighbor. Abstain from strife, and you will diminish your sins. For a furious man will kindle strife, and a sinful man will disquiet friends, and will make debate among them that be at peace. For according to the trees of the wood, so will the fire burn; and according as a man’s strength is, so will his wrath be; and according to his riches, his anger will rise. A hasty contention will kindle a fire; and a hasty fighting will shed blood; and a tale-bearing (testificans) tongue will cause death. If you blow the spark, it will burn like a fire; and if you spit on it, it will be quenched; and both these come out of your mouth. The whisperer and double-tongued is cursed; for he has destroyed many that were at peace. A backbiting (tertia) tongue has disquieted many, and driven them from nation to nation. Strong cities of the rich has it pulled down, and overthrown the houses of great men. It has destroyed the strength of peoples, and has scattered strong nations. A backbiting tongue has cast out virtuous women (viratas, spirited), and deprived them of their labors. Whoever listens to it will never find rest, and will never have a friend on whom he may repose. The stroke of the whip makes marks; but the stroke of the tongue will break the bones. Many have fallen by the edge of the sword, but not so many as have fallen by the tongue. Well is he that is defended from the evil tongue, and has not passed through the venom thereof; who has not drawn the yoke thereof, nor has been bound in her bands. For the yoke thereof is a yoke of iron, and the bands thereof are bands of brass. The death thereof is an evil death, and the grave were better than it. Its endurance will not abide, but it will possess the ways of the unrighteous. In its flame it will not burn the righteous. Such as forsake the Lord will fall into it; and it will burn in them, and not be quenched; and it will be sent on them as a lion, and devour them as a leopard. Hedge your ears (saepi aures) about with thorns, and refuse to listen to the evil tongue, and make a door for your mouth and bars for your ears. Smelt (confla) your gold and your silver, and make a balance for your words, and a right bridle for your mouth. And beware lest you slide perhaps in your tongue, and fall in the sight of your enemies that be in wait for you, and your fall be irremediable to death.” Let all beware of these things, and “keep your tongue from evil, and your lips from speaking guile.” “Finally, dearly beloved, be strong in the Lord, and in the power of His might. Put on the armor of God, that you may be able to stand against the wiles of the Devil; for we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places (coelestibus). Therefore take to you the armor of God, that you may be able to withstand in the evil day, and to stand perfect in all (omnibus perfecti). Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace; in all (in omnibus) taking the shield of faith, with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” It is our wish, brother, that those things which we have written to you should be made known generally to all, in order that things which touch the others should be made known to all. May Almighty God protect you, brother, and all our brothers everywhere situated, even to the end—even He who has thought good to redeem the whole world, our Lord Jesus Christ, who is blessed forever. Amen. Given on the 16th day of October, in the consulship of the most illustrious Africanus and Decius.