§1.61inde alios infamarunt, ut se ipsos possent celare.
For this reason they defamed others, so that they might be able to conceal themselves.
§1.62per illos ceteri errarunt principes ex ipsa parte, §1.63quia non credere collegis putauerunt sibi turpe.
Through them the other leaders from that very party went astray, because they thought it disgraceful for themselves not to believe their colleagues.
§1.64iam, fratres, finiatur error et simus in unitate.
Now, brothers, let the error be ended and let us be in unity.
§1.65Omnes qui gaudetis de pace, modo uerum iudicate.
All you who rejoice in peace, now judge what is true.
§1.66Fecerunt quod uoluerunt tunc in illa caecitate.
They did what they wished then in that blindness.
§1.67non iudices consederunt, non sacerdotes de more, §1.68quo solent in magnis causis congregati iudicare, §1.69non accusator et reus steterunt in quaestione, §1.70non testis, non documentum, quo possent crimen probare, §1.71sed furor dolus tumultus, qui regnant in falsitate.
No judges sat together, nor priests according to custom, in the place where they are accustomed to judge, having gathered for great cases, no accuser and defendant stood in the inquiry, no witness, no document by which they could prove the crime, but only fury, deceit, and turmoil, which reign in falsehood.
§1.72proferantur nobis gesta, quae in concilio solent esse, §1.73uideamus quae res coegit fieri altare contra altare.
Let the records, which are accustomed to be in a council, be brought forth to us, let us see what matter forced an altar to be made against an altar.
§1.74si malus erat sacerdos, deponendus erat ante, §1.75si non poterat deponi, tolerandus intra rete, §1.76sicut modo toleratis tam multos malos aperte, §1.77et qui fertis pio furore, ferretis unum pro pace.
If the priest was bad, he ought to have been deposed beforehand; if he could not be deposed, he ought to have been tolerated within the net, just as you now openly tolerate so many bad men, and as you who bear them with pious fury, should have borne one for the sake of peace.
§1.78Omnes qui gaudetis de pace, modo uerum iudicate.
All you who rejoice in peace, now judge what is true.
§1.79Gaudium magnum esset nobis, si tunc nolletis errare; §1.80sed si tunc non uisum est uerum, uel nunc experti uidete.
It would be a great joy to us if you had not wished to err then; but if truth was not seen then, at least now, having experienced it, see.
§1.81multos nunc habetis prauos, qui uobis displicent ualde, §1.82nec tamen hos separatis a uestra communione.
You now have many wicked men who displease you greatly, and yet you do not separate these from your communion.
§1.83non dico de illis peccatis, quae potestis et negare: §1.84fustes ignes mortes dico, quae committunt uestri in luce, §1.85et tamen suffertis illos uel errore uel timore.
I am not speaking of those sins which you can even deny: I speak of clubs, fires, and deaths, which your people commit in the light, and yet you tolerate them either out of error or out of fear.
§1.86quantum erat, ferrent unum patres uestri pro unitate, §1.87si tantus erat tumultus, ut non possent degradare.
How small a matter would it have been for your fathers to bear one man for unity, if the turmoil was so great that they could not depose him.
§1.88adde quod innocens erat et nil poterant probare.
Add that he was innocent and they could prove nothing.
§1.89sed ne crimen quaereretur, ubi se uidebant esse, §1.90finxerunt se nimis iustos, cum totum uellent turbare.
But lest their own crime be searched for, where they saw themselves to be, they feigned that they themselves were extremely righteous, when they wished to disturb everything.
§1.91Omnes qui gaudetis de pace, modo uerum iudicate.
All you who rejoice in peace, now judge what is true.
§1.92Honores uanos qui quaerit, non uult cum Christo regnare, §1.93sicut princeps huius mali, de cuius uocantur parte.
He who seeks vain honors does not wish to reign with Christ, like the leader of this evil, from whose party they are named.
§1.94nam Donatus tunc uolebat Africam totam obtinere; §1.95tunc iudices transmarinos petiit ab imperatore.
For Donatus then wished to obtain all Africa; then he petitioned the emperor for judges from across the sea.
§1.96sed haec tam iusta petitio non erat de caritate.
But this so-just petition was not out of love.
§1.97hoc ipsa ueritas clamat, quam uolo modo referre.
This the truth itself cries out, which I wish now to relate.
§1.98nam consensit imperator, misit qui sederent Romae §1.99sacerdotes, qui tunc possent Caecilianum cum illo audire.
For the emperor agreed, and sent those who would sit at Rome, priests, who could then hear Caecilian along with him.
§1.100dicta causa est, nil probatum est: ausus est et appellare §1.101et post collegarum sedem audiri ab imperatore.
The case was pleaded, nothing was proved: and he even dared to appeal, and, after the judgment of his colleagues, to be heard by the emperor.
§1.102hinc petitio illa probatur non esse de caritate.
From this that petition is proved not to be out of love.
§1.103deinde ubique uictus coepit christianos rebaptizare.
Then, having been defeated everywhere, he began to rebaptize Christians.
§1.104Omnes qui gaudetis de pace, modo uerum iudicate.
All you who rejoice in peace, now judge what is true.
§1.105Iustitiam sequi si uultis, totam causam cogitate.
If you wish to follow justice, consider the whole case.
§1.106quod postea fecit Donatus, factum quare non est ante?
What Donatus did afterwards, why was it not done before?
§1.107dissentiebant sacerdotes in tota Africana parte: §1.108sacerdotes transmarini possent inde iudicare.
The priests were disagreeing in the whole African region: priests from across the sea could have judged concerning it.
§1.109quid cucurristis ad schisma et altare contra altare, §1.110ut, quod postea iudicatum est, iam non possetis audire §1.111et a iudicibus uestris cogeremini appellare, §1.112dum uultis erroris regnum quoquo modo confirmare?
Why did you run to schism and an altar against an altar, so that, what was afterwards judged, you could no longer hear, and you were forced to appeal from your own judges, while you wish to confirm the kingdom of error in any way whatsoever?
§1.113et nunc et uos totum noscitis, sed fingitis uos nescire, §1.114et cum uos ueritas urget, patres dicitis errasse, §1.115quasi uos aliquis uetet iam recedere ab errore.
And now you too know it all, but you pretend not to know, and when the truth presses you, you say that your fathers erred, as if someone were forbidding you now to withdraw from error.
§1.116sed superbia uos ligauit in cathedra pestilentiae.
But pride has bound you in the chair of pestilence.
§1.117Omnes qui gaudetis de pace, modo uerum iudicate.
All you who rejoice in peace, now judge what is true.
§1.118Karitatem Christi qui habet, pacem non potest odisse.
He who has the love of Christ cannot hate peace.
§1.119uel uos iam, populi, audite et nobiscum concordate,
Or you now, O peoples, hear and agree with us.