[151] Expurgat. Sixti Papæ c. VI. (Harduin. Concil. II. 1742).—Pagi (ann. 433, No. 19) casts doubt on the authenticity of the proceedings of this trial, and modern criticism (see “Janus” The Pope and the Council, p. 124) assumes it to be a fabrication of the early part of the sixth century, made for the purpose of vindicating the immunity of the clergy from secular law.
[152] Concil. Chalcedon. Act. X. (Harduin. II. 518-9).
[153] The strictness with which the Nicene canon was enforced is shown by an epistle of St. Basil, about the middle of the fourth century, in which he sternly reproves a priest named Paregorius, who at the age of 70 had thought himself sufficiently protected against scandal to allow to his infirmities the comfort of a housekeeper. The unlucky female is ordered to be forthwith immured in a convent, and, until this is accomplished, Paregorius is forbidden to perform his priestly functions. The whole is based on the authority of the council of Nicæa.—“Nec primo nec soli (tibi Paregori) sancivimus, non debere mulierculas cohabitare viris. Lege canonem, a sanctis patribus nostris in Nicæna synodo constitutum: qui manifeste interdixit, ne quis mulierculam subintroductam habeat. Cœlibatus autem honestatem suam in eo habet, si quis a nexu mulieris secesserit.”
[154] Hæres. LIX. c. 4.
[155] Quid faciunt Orientis ecclesiæ? Quid Ægypti et sedis Apostolicæ, quæ aut virgines clericos accipiunt, aut continentes: aut si uxores habuerint, mariti esse desistunt.—Lib. adv. Vigilant. c. 2.
[156] Sextum, quod dimissa uxore sua cum ea rursus congressus est, filiosque ex ea procreasset.—Palladii Dial. de Vit. S. Joan. Chrysost. cap. xiii.
[157] Synesii Epist. cv.
[158] Ejusd. Epist. cviii.
[159] Et si placet, quanto etiam melior sit addam, quanto cœlum terra, quanto hominibus angeli.—Lib. de Virgin. c. x.
[160] Socrat. H. E. Lib. V. c. 21.