The Election of
Innocent,
commended by the
Antients.
On the Demise of Anastasius, Innocent was immediately, and with one Consent, chosen by the Clergy, and the People[[1392]]. He was, according to Anastasius[[1393]], a Native of Albano, and the Son of another Innocent; but, according to Jerom, both the Son and Successor of Anastasius[[1394]]. Theodoret styles him a Man of great Address, and a lively Genius[[1395]]; Prosper, a worthy Successor of St. Peter[[1396]]; and Austin distinguishes him, after his Death, with the Title of the Blessed Innocent[[1397]]. Orosius says, that God withdrew that holy Bishop from Rome, when the City was taken, as he did Lot from Sodom[[1398]]; and Jerom, in writing to Demetrias, exhorts her to adhere steadily to the Faith of Innocent[[1399]]. Austin, in the Letter he writ to him in the Name of the Council of Milevum, ascribes his Election to a particular Providence; and adds, that the Fathers of the Council thought it a Duty incumbent upon them to suggest to him what might be done for the Good of the Church, since they could not think him capable of hearing any thing of that Nature with Contempt or Indifference[[1400]].
He writes to Anysius
of Thessalonica.
Innocent was no sooner chosen and ordained, than he writ to Anysius of Thessalonica, acquainting him with his Election, and charging him, as his Three immediate Predecessors had done, with the Care of the Churches of East Illyricum[[1401]]. In the End of the following Year 403. the Emperor Honorius visited the City of Rome; and, during his Stay there, Innocent went frequently to wait on him, in order to obtain, in Behalf of some Bishops, and other Ecclesiastics, an Exemption from executing certain Civil Offices hereditary in their Families. He succeeded in his Suit; but it cost him a great deal of Trouble and Uneasiness[[1402]]. |Innocent’s Letter to
Victricius.| Victricius Bishop of Rouen, who happened to be then at Rome, having applied to him for Information, with respect to the Practice and Discipline of the Roman Church, Innocent, to gratify him, and that he might not seem to approve, by his Silence, the Abuses that prevailed in some Churches, sent him a Book of Rules, as he styled it, containing several Regulations, which had been originally established, says he, by the Authority of the Apostles and Fathers, but were now, in many Places, either quite unknown, or utterly neglected. He therefore intreats Victricius to communicate them to the neighbouring Churches and Bishops, that they might be acquainted with the Discipline of the Roman Church, and conform to it in instructing the new-converted Christians[[1403]].
The Articles it con-
tains.
This Book of Rules contains Thirteen Regulations relating to different Points of Discipline, whereof the First forbids, and declares uncanonical, the Ordination of Bishops without the Knowlege and Approbation of their Metropolitans. The Second excludes from the Clerical Order such as have served, or shall continue to serve, in War after Baptism. The Third orders all Differences and Disputes, arising among the Ecclesiastics, to be decided by the Bishops of the Provinces, saving the Rights of the Roman Church[[N47]]; and commands those to be deposed who shall recur to other Tribunals, except in Causes of the greatest Importance, when, after the Bishops have given Sentence, Recourse may be had to the Apostolical See, pursuant to the Order of the Council, meaning, no doubt, the Council of Sardica[[1404]]. The Three next relate to those who shall have married a Widow, a Woman that has been divorced, or a second Wife, either before or after Baptism; and they are all alike declared incapable of being ever admitted among the Clergy. The Seventh forbids Bishops to ordain Clerks of another Church, without the Permission of their own Bishops, or to admit those to serve one Church, who have been deposed in another. The Eighth allows the Novatians and Donatists, who return to the Church, to be readmitted by the bare Imposition of Hands; but subjects those to a long Penance, who had quitted the Church to be rebaptized by them. The Ninth relates to the Celibacy of the Priests and Deacons, who are debarred by it from all Commerce with their Wives, after Ordination. The inferior Clergy were allowed to marry; but Innocent, by the Tenth Article of the present Letter, excepts those who, before they were admitted among the Clergy, had lived in Monasteries, and professed Continence there; it being fit, says he, they should observe in a higher Rank what they had observed when only Monks. In the same Article he observes, that those, who had lost their Virginity before Marriage, did not receive the Blessing of the Church when they afterwards married; and that it was the antient Practice of the Church, that such as had lost it before Baptism, should promise, before they were admitted to the Clerical Order, never to marry. The Eleventh forbids those to be ordained, who were not exempted from all Civil Offices and Employments, such Offices diverting them from the Functions of the Priesthood, and sometimes obliging them to exhibit Shews and public Sports, of which the Devil was, without all Doubt, the Author and Promoter. |Innocent thinks the
Marriage of a Woman
with another Man
valid, while her Hus-
band is still alive.| The Twelfth forbids Women, who have married a Second Husband, their First being still alive, to be admitted to Repentance, or allowed to do Penance, till one of the Two dies. The same Discipline is to be observed, according to this Article, with respect to the Virgins, who, after consecrating their Virginity to Jesus Christ, shall, either by a public Marriage, or by private Fornication, violate the Faith they had pledged to their immortal Spouse.
[N47]. In some Editions this Clause is wanting.