The Sayings and Letter of Hosius of Corduba

The holy synod gathered at Sardica from diverse provinces defined the following.

I. Osius, bishop of the city of Corduba, said: This evil custom—or rather this most pernicious corruption of affairs—must be utterly rooted out from its very foundations, so that no bishop be permitted to migrate from a small city to another. For the pretext of his reason is manifest, on account of which such things are attempted. For no bishop has yet been found who has sought to transfer from a greater city to a lesser one. Whence it is clear that they are inflamed by a burning desire to possess more, and serve ambition rather, so that they may appear to hold greater power. Does it please all that wickedness of this kind be punished more severely? For I think they ought not even to be admitted to the communion of laymen. All the bishops said: It pleases all.

II. Bishop Osius said: But if anyone be found so mad or so bold as to seem to bring some excuse in these matters, asserting that letters were brought to him by the people; it is clear that a few persons could have been corrupted by reward and payment to stir up sedition in the Church, so as to demand that very man as their bishop. I therefore think that these frauds and schemes must altogether be punished; so that no one of such a kind can be deemed worthy of lay communion even at the last. Whether therefore this opinion pleases you, answer. They answered: What has been said pleases us.

III. Bishop Osius said: This also must necessarily be added, that no bishop pass from his own province into another province in which there are bishops, unless he be called by his brethren; lest we seem to close the doors of charity. But this also must likewise be provided for, that if in any province some one of the bishops has a dispute against his brother and fellow-bishop, neither of them shall summon judges from another province. But if any bishop shall seem to be condemned in some matter, and believes that he has not a bad but a good cause, so that the judgment may be renewed again; if it seems good to your charity, let us honour the memory of the Apostle Peter, that letters be written by those who have judged to Julius the bishop of the Romans; and through the neighbouring bishops of the province, if need be, let the judgment be renewed, and let him himself provide the judges.

But if it cannot be shown that his cause is such as to require that it be judged again, let what has once been judged not be annulled, but let the sentence that has been pronounced stand firm.

IV. Bishop Osius said: It was decided that if any bishop be accused, and the bishops of the same region have removed him from his rank; and he, as one appealing, has taken refuge with the most blessed bishop of the Roman Church, and wishes him to hear the case, and thinks it just that the examination of the matter be renewed; let him deign to write to the fellow-bishops who are in the neighbouring province, that they themselves may diligently and carefully scrutinize each particular, and render their judgment on the matter in accordance with the truth.

But if anyone requests that his case be heard again, and it seems good to the Roman bishop to hear it at his supplication, let him send presbyters from his own side; and let it be in the power of that bishop whatever he shall have approved as rightly held, and if he shall have decreed that those ought to be sent who are to judge together with the bishops, having the authority of him by whom they were sent, let this also be established. But if he shall think it sufficient for the cognizance of the matter and the sentence of the bishops, he shall do what shall seem right to his most prudent counsel. The bishops answered: What has been said has pleased us.

V. Bishop Osius said: If it should happen in one province, in which there are very many bishops, that one bishop does not attend the assembly, and he through a certain negligence is unwilling to come together and to assent to the appointment and election of bishops, but a gathered multitude of the people presses that the appointment of the bishop whom they request be made; that bishop who was not present ought first to be admonished by letters from the Primate of the province, namely the metropolitan bishop, that the people ask that a shepherd be given to them: and I think it right that this man also be awaited, that he may be present. But if, having been asked by letters, he shall not be present, nor shall even have written back, let the will of the people be satisfied. Moreover bishops from a neighbouring province also ought to be summoned for the appointment of the metropolitan bishop.

But it is not permitted to appoint a bishop simply in any village or small town, for which even one presbyter suffices: for it is not necessary that a bishop be appointed there, lest the name and authority of a bishop be held in contempt. But the bishops of the province (as I said before) ought to appoint bishops in those cities in which there were bishops previously. But if any city be found which has grown so populous that it is judged worthy of a bishopric, let it receive one. Does this please all? All answered: It pleases us.

VI. Bishop Osius said: Our importunity, and great persistence, and unjust petitions have brought it about that we do not have as much grace and freedom of speech as we ought to have. For many bishops do not cease to go to the court, and especially Africans; who, as we have learned from our beloved brother and fellow-bishop Gratus, do not accept salutary counsels, but so despise them that one man brings to the court very many and diverse petitions which cannot benefit the churches, and does not (as ought to be done and is fitting) bring aid and assistance to the poor and laymen, or to widows, but acquires secular dignities and offices for certain persons. This perversity therefore brings upon us harm not without offence and condemnation. But I have thought it more fitting that a bishop render his assistance to one upon whom violence is inflicted by someone; or if any widow suffers injury, or if any orphan is deprived of what belongs to him; provided indeed that these persons have a just cause and petition.

If therefore, beloved brethren, this seems good to all, decree that no bishop ought to go to the court, except those whom our pious emperor summons by his own letters. But because it often happens that some who are in need of mercy take refuge in the Church, who have been condemned on account of their sins by exile, or deportation to an island, or by any other sentence; assistance must not be denied to them, but pardon must be sought for them without hesitation and doubt. If therefore this also pleases you, all of you together cast your vote. All answered: Let this also be decreed.

VII. Bishop Osius said: Let your prudence also judge this: that since it has seemed good that no bishop should fall into condemnation by going to the court, if any of them have petitions of the kind we mentioned above, let them send them through their own deacon. For the person of a minister is not invidious, and what has been granted will be able to be conveyed more quickly. All answered: Let this also be established.

VIII. Bishop Osius said: I also think it follows from this that if in any province bishops send petitions to their brother and fellow-bishop, he who is in the greater city, that is in the metropolis, shall himself send his minister and the petitions, furnishing him also with letters of commendation, writing in due order also to our brothers and fellow-bishops, who at that time are residing in the places or cities in which the most pious emperor governs the commonwealth. But if any bishop has friends at the imperial court, and wishes to obtain something that is honourable and just, let him not be prevented from asking through his minister and from charging them to be willing to render him their good assistance. But those who come to Rome (as was said above) ought to present to our beloved brother and fellow-bishop Julius the petitions which they have to give, so that he may first examine whether any of them are not shameless, and thus, lending his aid and care, may send them to the court.

All the bishops said that this counsel pleased them and was most fitting.

IX. Bishop Osius said: I also think it necessary that with all care and diligence it be examined, that if anyone from the forum, whether rich or learned, be deemed worthy to become a bishop, he shall not be appointed before he has performed the ministry of reader and deacon and presbyter: so that in each grade, if he has been deemed worthy, he may be able to ascend by progression to the height of the episcopate. Moreover each rank of orders shall have a duration of no small length of time, through which both faith and probity of character and constancy and moderation may be known: and he himself, having been deemed worthy of the divine priesthood, may attain the highest honour. For it is not fitting, nor does knowledge and good conduct allow, that one approach rashly and lightly to the point of being appointed bishop, or presbyter, or deacon promptly and easily.

For thus he is rightly considered a neophyte, since even the most blessed Apostle, who was also the teacher of the Gentiles, is plainly seen to have forbidden that ordinations be made hastily. For a very long period of probation will be able to express without reproach both the conduct and the character of each individual. All said that this pleased them, and that these things ought by no means to be overturned.

X. Bishop Osius said: This also we ought to define: that when a bishop comes from another city to another city, or from another province to another province, serving his own praises for the sake of ostentation, or for a religious reason, and wishes to remain there for a longer time; but the bishop of that city has not been skilled in teaching: lest he despise him and preach more frequently, striving to bring shame upon and to hold in contempt the person of the bishop (for this pretext is wont to stir up disturbances) and lest he strive by such cunning to win over and attract to himself another's see, not hesitating to abandon the church entrusted to him and to pass to another. A time must therefore be defined for this. For not to receive a bishop has been considered inhuman and uncivil. But remember, our fathers in time past judged that if any layman residing in any city does not assemble on three Lord's days in three weeks, he shall be removed from communion.

If therefore this has been decreed concerning laymen, it is not right, nor fitting, nor indeed useful for a bishop, if he has no more serious necessity or more difficult business, to be absent from his church for a longer time and to sadden the people committed to him. All the bishops said that this judgment also was most fitting.

XI. Bishop Osius said: Since nothing must be passed over, let this also be defined. Certain brothers and fellow-bishops in the cities in which bishops are appointed seem to possess very little that is their own; but in other places they have large estates, from which they are also able to give aid to the poor: to these therefore I judge it must be conceded in this manner, that if they are to come to their estates and to gather their fruits, they may spend three Lord's days, that is, three weeks, on their estates; and in the church which is nearby, in which a presbyter gathers the people, let him assemble, lest he seem to be absent from the congregation, and perform the divine offices; and let him not be present more frequently in the city in which the bishop resides. For in this way both his affairs will suffer no loss on account of his absence, and he will appear to escape the charge of arrogance and pride.

All the bishops said: This ordinance also pleases us.

XII. Bishop Osius said: Let this also please all: that if a deacon, or presbyter, or also any one of the clergy be excommunicated, and takes refuge with another bishop who knows him, knowing that he has been removed from communion by his own bishop, that bishop ought not, doing injury to his brother and fellow-bishop, to grant him communion. But if he shall have dared to do this, let him know that when the bishops have assembled, he himself will have to plead his cause. All the bishops said: This judgment will preserve peace and guard the concord of all.

XIII. Bishop Osius said: What moves me on every side I ought not to pass over in silence. If any bishop be found prone to anger (which indeed ought to be absent from such a man) and, having been quickly provoked against a presbyter or deacon, wishes to cast him out of the church; provision must be made lest he be condemned suddenly and deprived of communion. All the bishops said: He who is cast out shall have the power of taking refuge with the bishop of the metropolis of the same province: but if the metropolitan is absent, of running to a neighbouring bishop and asking that his case be carefully examined. For ears must not be refused to those who ask. That bishop also who has expelled him, whether justly or unjustly, ought to bear with equanimity that an examination of the matter be made, and that his sentence be either confirmed or corrected.

But before each particular has been carefully and faithfully examined, he who does not have communion ought not to claim communion for himself before the cognizance of the matter. But if certain clergy have assembled and have seen his pride and arrogance; because it is not fitting to endure insult or unjust reproach, they ought to correct him with sharper and weightier words; so that they may serve and obey him who commands what is fitting. For just as a bishop ought to show sincere love and affection to his ministers, so also those who are subject ought to render to their bishops a ministry and obedience that is not deceitful.

XIV. Bishop Osius said: This also we all define, that if any bishop from another parish should wish to appoint a minister belonging to another in any rank without the consent of his own bishop, such an appointment shall be considered null and void. But if any have permitted this to themselves, they ought to be admonished and corrected by their brethren and fellow bishops. All said: Let this decree also stand firm and immovable.

XV. Bishop Osius said: This is the opinion of my humble self: since we ought to be quiet and patient, and to show enduring mercy toward all, those who have once been advanced into the ecclesiastical clergy by some of our brethren, if they are unwilling to return to the churches to which they were appointed, should henceforth not be admitted; and that Eutychianus should not even usurp for himself the name of bishop; and that Musaeus likewise should not be regarded as a bishop; but if they shall have sought lay communion, it ought not to be denied them. All said: It is agreed.

Wherefore the most holy Osius, bishop of Corduba, convening a divine and holy synod of bishops in his own city, illuminated the doctrine divinely set forth, condemning those same persons whom the Sardican synod had rejected, and receiving those whom it had absolved.

Osius, to the emperor Constantius, greeting in the Lord. I made my confession long ago, when persecution raged under your grandfather Maximian, and if you too persecute me, I am even now prepared to endure anything whatsoever rather than shed innocent blood and betray the truth; and I by no means approve of you writing and threatening in such a manner. Cease therefore to write such things, and do not side with Arius, nor listen to the Easterners, nor place trust in Ursacius and Valens. For what those men babble, they say not for the sake of Athanasius, but for the sake of their own heresy. Believe me, Constantius, who by age could be your grandfather: I was present at the Sardican synod, at which time both you and your brother Constans of blessed memory convoked us all. And I myself challenged the enemies of Athanasius, when they had come to the church where I was staying, that if they had anything to charge against Athanasius, they should declare it.

I gave my word and promised security, so that they might expect nothing but a just judgment in all things. This I offered not once only, but a second time as well, urging them, if they were unwilling to bring the matter before the whole synod, to lay it before me alone at least. This also I promised: if the man should be found guilty, he would plainly be rejected by us; but if he should be found innocent and should prove you to be slanderers, if you should nonetheless reject him, I would persuade Athanasius to depart with me to the Spains. And on these conditions Athanasius complied without resistance. But they, utterly distrustful of their own case, refused this as well.

And again when Athanasius betook himself to your army, since you had summoned him by your letters, he requested that his enemies who were then there, namely at Antioch, be summoned either all together or one by one, so that they might either convict him or be convicted themselves; and that they might either prove in his presence what sort of man they said he was, or cease to slander him in his absence. But neither did you comply with his request, nay, they refused. Why then do you still listen to his detractors? Why do you tolerate Ursacius and Valens, even though they did penance and confessed their slander in writing?

They confessed, I say, not compelled by force, as those men allege: not with soldiers pressing them, not with your brother's knowledge: for such things as happen in these times did not take place under him, God forbid: but they went of their own accord to Rome and wrote these things in the presence of the bishop and the presbyters, having previously sent a friendly and peaceable letter to Athanasius. But if they allege that force was applied to them, let them acknowledge that such force was unlawful: since you do not approve of force, cease to apply force, send neither letters nor agents, but recall the exiles, lest while you condemn force, they exercise greater force. What was done of this kind under Constans? What bishop went into exile? When did he ever intervene in ecclesiastical judgments? Who under him was a Palatine against whom he compelled men to subscribe, as Valens with his associate babbles such things?

Cease, I beseech you, and remember that you are a mortal man: fear the day of judgment, and keep yourself innocent unto that day. Do not meddle in ecclesiastical affairs, nor give us commands in these matters; but rather learn these things from us. God has entrusted the empire to you, to us he has entrusted ecclesiastical affairs. And just as one who wrests the empire from you resists God who ordained it; so fear lest, if you draw ecclesiastical matters to yourself, you become guilty of a great crime. Render, it is written, unto Caesar the things that are Caesar's, and unto God the things that are God's. Neither therefore is it lawful for us to rule over the earth, nor do you, O emperor, have the power of offering incense.

These things I write out of care for your salvation; but as regards the matters about which you wrote, behold my opinion: I do not join myself to the Arians, nay I strike that heresy with anathema; nor do I write against Athanasius, whom we and the Roman church, nay the whole synod, declared innocent. For when you had full knowledge of these things, you summoned the man and granted that he might return with honor to his homeland and to his church. What was the cause of so great a change? For his enemies are the very same as they were before; and what they now whisper—for they do not bring it forward in his presence—these same things they were saying even before you summoned Athanasius; these same things they were murmuring when they came to the synod; and when I, as I said above, demanded proofs, they themselves were unable to produce them; for if they had had any, they would not have fled away so shamefully.

Who induced you, after so long a time, to forget alike your letters and your words? Restrain yourself, I beseech you, and do not humor wicked men, lest for the sake of mutual advantage you make yourself guilty. For what you now indulge them in, for this you alone will render account on the day of judgment. They desire to injure their adversary under your auspices, and they wish you to be the minister of their malice, so that with your help they may disseminate their accursed heresy in the Church. It is not the part of a prudent man to cast himself into manifest danger on account of the lusts of others. Cease, I beseech you, and obey me, Constantius. For these things it befits me to write, and you not to despise.