I will under no circumstances despise your youth or the beginnings of your ecclesiastical honor, for I am ready to learn, an old man from a young, a bishop of so many years' experience from my colleague not yet a little year old in his office—I am ready to learn how I may give a good reason to God or men, if we punish by spiritual punishment innocent souls for another's offence which they do not derive from Adam, in whom all have sinned. For, although Clazianus, a son, drew from his parents the corruption of the first man—which is to be expiated in the sacred font of baptism—nevertheless, who doubts that some of the sin which his father, after begetting him, confessed did not belong to the child, seeing he did not actively partake of it? What shall I say of his wife? What of so many souls belonging to the whole family? Therefore, if one soul, through this severity, with which this whole household was anathematized, should, in passing out of the body, perish without baptism, the death of innumerable bodies, if innocent men are to be violently drawn from the church and put to death, is not to be compared with this damning injury. If, therefore, thou art able to give a reason for this event, would that thou wouldst honor us in writing back in order that we also may be able to give an answer; but if not, it may be possible for thee to give a reason for your acting in inconsiderate excitement of mind. Hence, if thou shouldst be asked, thou wouldst not be able to present a right reply." Thus much Augustine.
From these things Gratian draws the following conclusion: "Therefore, it is plainly shown by authority that a person is illegally excommunicated who is excommunicated for the sin of another." And back of them they have no reason whatever who, for the sin of a single person, lay the sentence of excommunication upon an entire family. An illegal excommunication, however, hurts not the person cited, but only the person who excommunicates. Hence it is to be noted that the Gloss of the Decretum, summarizing the chap-
