DECREES

[2] DECREES [2.]1‒ [2.]25

[2.1]. Adhering firmly to the foundation of the catholic faith, other than which, as the Apostle testifies, no one can lay, we openly profess with holy mother church that the only begotten Son of God, subsisting eternally together with the Father in everything in which God the Father exists, assumed in time in the womb of a virgin the parts of our nature united together, from which he himself true God became true man: namely the human, passible body and the intellectual or rational soul truly of itself and essentially informing the body. And that in this assumed nature the Word of God willed for the salvation of all not only to be nailed to the cross and to die on it, but also, having already breathed forth his spirit, permitted his side to be pierced by a lance, so that from the outflowing water and blood there might be formed the one, immaculate and holy virginal mother church, the bride of Christ, as from the side of the first man in his sleep Eve was fashioned as his wife, in this way, to the determinate figure of the first and old Adam, who according to the Apostle is a type of the one who was to come, the truth might correspond in our last Adam, that is to say in Christ. This, we say, is the truth, fortified by the witness of that huge eagle which the prophet Ezechiel saw flying over the other gospel animals, namely blessed John the apostle and evangelist, who relating the event and order of this sacrament, said in his gospel : But when they came to Jesus and saw that he was already dead, they did not break his legs, but one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness - his testimony is true, and he knows that he tells the truth -- that you also may believe.

Fidei catholicae fundamento praeter quod teste apostolo nemo potest aliud ponere firmiter inhaerentes aperte cum sancta matre ecclesia confitemur unigenitum dei filium in his omnibus in quibus deus pater exsistit una cum patre aeternaliter subsistentem partes nostrae naturae simul unitas ex quibus ipse in se verus deus exsistens fieret verus homo humanum videlicet corpus passibile et animam intellectivam seu rationalem ipsum corpus vere per se et essentialiter informantem assumpsisse ex tempore in virginali thalamo ad unitatem suae hypostasis et personae. Et quod in hac assumpta natura ipsum dei verbum pro omnium operanda salute non solum affigi cruci et in ea mori voluit sed etiam emisso iam spiritu perforari lancea sustinuit latus suum ut exinde profluentibus undis aquae et sanguinis formaretur unica et immaculata ac virgo sancta mater ecclesia coniunx Christi sicut de latere primi hominis soporati Eva sibi in conjugium est formata ut sic certae figurae primi et veteris Adae qui secundum apostolum est forma futuri in nostro novissimo Adam id est Christo veritas responderet. Haec est inquam veritas illius praegrandis aquilae vallata testimonio quam propheta vidit Ezechiel animalibus ceteris evangelicis transvolantem beati Ioannis videlicet apostoli et evangelistae qui sacramenti huius rem gestam narrans et ordinem in evangelio suo dixit: ad Iesum autem cum venissent ut viderunt eum iam mortuum non fregerunt eius crura sed unus militum lancea latus eius aperuit et continuo exivit sanguis et aqua. Et qui vidit testimonium perhibuit et verum est testimonium eius et ille scit quia vera dicit ut et vos credatis.

We, therefore, directing our apostolic attention, to which alone it belongs to define these things, to such splendid testimony and to the common opinion of the holy fathers and doctors, declare with the approval of the sacred council that the said apostle and evangelist, John, observed the right order of events in saying that when Christ was already dead one of the soldiers opened his side with a spear. Moreover, with the approval of the said council, we reject as erroneous and contrary to the truth of the catholic faith every doctrine or proposition rashly asserting that the substance of the rational or intellectual soul is not of itself and essentially the form of the human body, or casting doubt on this matter. In order that all may know the truth of the faith in its purity and all error may be excluded, we define that anyone who presumes henceforth to assert defend or hold stubbornly that the rational or intellectual soul is not the form of the human body of itself and essentially, is to be considered a heretic.

Nos igitur ad tam praeclarum testimonium ac sanctorum patrum et doctorum communem sententiam apostolicae considerationis ad quam dumtaxat haec declarare pertinet aciem convertentes sacro approbante concilio declaramus praedictum apostolum et evangelistam Ioannem rectum in praemissis factae rei ordinem tenuisse narrando quod Christo iam mortuo unus militum lancea latus eius aperuit. Porro doctrinam omnem seu positionem temere asserentem aut vertentem in dubium quod substantia animae rationalis seu intellectivae vere ac per se humani corporis non sit forma velut erroneam ac veritati catholicae fidei inimicam praedicto sacro approbante concilio reprobamus diffinientes ut cunctis nota sit fidei sincerae veritas ac praecludatur universis erroribus aditus ne subintrent quod quisquis deinceps asserere defendere seu tenere pertinaciter praesumpserit quod anima rationalis seu intellectiva non sit forma corporis humani per se essentialiter tanquam haereticus sit censendus.

All are faithfully to profess that there is one baptism which regenerates all those baptized in Christ, just as there is one God and one faith’. We believe that when baptism is administered in water in the name of the Father and of the Son and of the holy Spirit, it is a perfect means of salvation for both adults and children. Yet because, as regards the effect of baptism in children, we find that certain theologians have held contrary opinions, some saying that by baptism guilt is indeed remitted in infants but grace is not conferred, others on the contrary asserting that both guilt is remitted and the virtues and sanctifying grace are infused with regard to habit though for the time being not with regard to use, we, considering the general efficacy of Christ’s death, which through baptism is applied in like manner to all the baptised, choose, with the approval of the sacred council, the second opinion, which says that sanctifying grace and the virtues are conferred in baptism on both infants and adults, as more probable and more in harmony with the words of the saints and of modern doctors of theology.

Ad hoc baptisma unicum baptizatos omnes in Christo regenerans est sicut unus deus ac fides unica ab omnibus fideliter confitendum quod celebratum in aqua in nomine patris et filii et spiritus sancti credimus esse tam adultis quam parvulis communiter perfectum remedium ad salutem. Verum quia quantum ad effectum baptismi in parvulis reperiuntur doctores quidam theologi opiniones contrarias habuisse quibusdam ex ipsis dicentibus per virtutem baptismi parvulis quidem culpam remitti sed gratiam non conferri aliis e contra asserentibus quod et culpa eisdem in baptismo et virtutes ac informans gratia infunduntur quoad habitum etsi non pro illo tempore quoad usum nos autem attendentes generalem efficaciam mortis Christi quae per baptisma applicatur pariter omnibus baptizatis opinionem Secundam quae dicit tam parvulis quam adultis conferri in baptismo informantem gratiam et virtutes tanquam probabiliorem et dictis sanctorum ac doctorum modernorum theologiae magis consonam et concordem sacro approbante concilio duximus eligendam.

[2.2]. Abbots and other religious holding any major ecclesiastical office may not, when it is a question of priories or other places subject to them, bring an action against anyone on the authority of letters of the apostolic see or its legates, except in such places and before such persons as is permitted to the priors and other persons in charge of the priories and other places. Nor is anything else of this kind permissible in the case of places belonging to the table maintenance of these abbots and other religious, except when these places have special officials in charge of them. If anyone presumes to molest someone in contravention of the above, he is to be condemned by the judge of the case to pay the expenses and for any damage. Any process contrary to this decree is null and void.

Abbates aut alii religiosi quibuslibet administrationibus praesidentes occasione prioratuum seu aliorum locorum subditorum eisdem nullum auctoritate sedis apostolicae vel legatorum ipsius quomodolibet valeant convenire nisi ubi et coram quibus prioratuum et locorum ipsorum prioribus aut aliis gubernatoribus hoc liceret. Nec occasione locorum ad mensas pertinentium eorundem aliud ipsis super hoc liceat quam si loca ipsa sic praemissa speciales sub eis gubernatores haberent. Si quis autem aliquem contra haec vexare praesumpserit in expensis sibi et interesse per iudicem coram quo vexatio fiet huiusmodi condemnetur omnis que processus contra praemissa sit irritus ipso iure.

[2.3]. Although the chief official of a bishop, or a religious obtaining the office of conventual prior (even though that office is not customarily elective), may be delegated by the apostolic see or its legate, nevertheless we do not wish this to be observed in the cases of an official-forane or of a religious who is the claustal prior of his monastery.

Etsi principalis officialis episcopi aut religiosus conventualem obtinens prioratum quamvis ad prioratum eundem prior non consueverit per electionem assumi a sede apostolica vel legato eiusdem dari valeat delegatus in officiali tamen foraneo aut religioso monasterii sui priore claustrali nequaquam hoc volumus observari.

[2.4]. Since prelates of religious orders occasionally neglect to fill vacant priories, churches, offices or other benefices pertaining to their disposition within the time prescribed by the Lateran council, the local diocesan bishops shall supply for this negligence by their own authority in the case of the non-exempt, and by apostolic authority in the case of the exempt. Those which have customarily been governed by the secular clergy shall be conferred on secular clerics, those which have usually been entrusted to or conferred on only religious shall be conferred on the religious of the monasteries whose prelates were negligent. The diocesan bishops, by the same authority, shall in no way permit the said prelates to apply such priories, churches, offices or benefices to their table maintenance, to impose new payments or to increase the old ones any new ones imposed or old ones increased shall be paid back. By the said priories, churches, offices and benefices we mean those that are not for the table maintenance of their prelates and customarily have their own priors, administrators or rectors, even though these priors and administrators can be freely recalled, if necessary, to the cloister.

Quia regulares praelati prioratus ecclesias administrationes aut quaevis alia beneficia ad eorum dispositionem spectantia cum vacant interdum committere negligunt vel conferre infra tempus in Lateranensi concilio constitutum dioecesani locorum in non exemptis sua in exemptis vero apostolica auctoritate negligentiam super hoc suppleant eorundem prioratus ecclesias administrationes et beneficia huiusmodi illa videlicet quae consueverunt per saeculares clericos gubernari saecularibus clericis alia vero quae religiosis dumtaxat committi sunt solita vel conferri religiosis monasteriorum quorum praelati huiusmodi negligentes fuerint conferendo. Eadem quoque auctoritate dioecesani suffulti nullo modo permittant quod iidem praelati prioratus ecclesias administrationes aut beneficia huiusmodi applicent mensis suis pensiones ve novas eis imponant aut veteres augeant sive quae ipsis de novo impositae sive auctae solvantur. Praemissa vero de prioratibus ecclesiis administrationibus et beneficiis intelligimus quae non sunt de mensa praelatorum ipsorum sed speciales priores administratores seu rectores consueverunt habere licet priores seu administratores huiusmodi libere possint ad claustrum cum oportuerit revocari.

In this matter we have decided to uphold the constitution of our predecessor pope Boniface VIII, which prohibits the property of vacant benefices to be appropriated by prelates or anyone else, as well as that other constitution of the same Boniface which forbids any religious to have several priories or churches with the cure of souls, even though the cure is exercised by someone other than himself and there is no danger to souls for the priories.

In quibus etiam constitutionem Bonifacii papae viii praedecessoris nostri bona beneficiorum vacantium occupari a praelatis vel aliis prohibentem ac nihilominus in prioratibus huiusmodi et ecclesiis illud Bonifacii eiusdem statutum quod religiosum quemcunque pluribus praeesse prohibet prioratibus aut ecclesiis curam animarum habentibus etiamsi cura ipsa non per eum sed per alium habeat exerceri locum sibi censuimus vendicare licet etiam eisdem prioratibus cura non immineat supra. dicta

[2.5]. So that those who are obliged to divine office in cathedrals or secular collegiate churches, or will be so obliged in the future, may be more readily moved to receive sacred orders, we decree that nobody henceforth may have in such churches a voice in the chapter, even though this is freely granted to him by the others, unless he has received at least the subdiaconate. Moreover, those who now hold peacefully dignities, parsonages, offices or prebends to which certain orders are annexed, or will hold them in future, shall have no voice in the chapter unless, having no just impediment, they receive the corresponding orders within a year. They shall receive only half the payment made to those who assist at certain hours, all customs and statutes to the contrary notwithstanding. The penalties, moreover, which are decreed by law against those refusing to be promoted to orders, are to remain in force.

Ut ii qui divinis in cathedralibus vel collegiatis saecularibus ecclesiis sunt mancipati officiis vel mancipabuntur in posterum ad suscipiendos sacros ordines propensius inducantur statuimus ut nullus de cetero in huiusmodi ecclesiis vocem in capitulo habeat etiamsi hoc sibi ab aliis libere concedatur nisi saltem in subdiaconatus ordine fuerit constitutus. Illi vero qui dignitates personatus officia vel praebendas quibus certi ordines sunt annexi pacifice nunc obtinent in eisdem ecclesiis vel obtinuerint in futurum nisi iusto impedimento cessante ad huiusmodi ordines se promoveri fecerint infra annum extunc donec ad eos promoti fuerint nullo modo vocem in capitulo habeant earumdem. Ipsis que distributionum quae dantur his qui certis horis intersunt pars dimidia subtrahatur non obstantibus quibuslibet consuetudinibus vel statutis poenis aliis quae contra tales promoveri ad ordines recusantes statuuntur in iure nihilominus in suo robore permansuris.

[2.6]. We wish to check, in the cases mentioned below, the expensive prolongation of lawsuits which, as experience teaches us, arises sometimes from overprecise observance of judicial order. We therefore decree that in cases concerning elections, postulations, or provisions, concerning dignities, parsonages, offices, canonries, prebends or any other church benefices, concerning tithes, even when those obliged to pay them have been admonished and can be corrected by ecclesiastical censure, and concerning matrimony or usury and anything connected with it, that a simple, easy process shall be valid without the noise and rhetoric of a court of justice. We wish this decree to apply not only to future business but also to the present, and even to cases awaiting appeal.

Dispendiosam prorogationem litium quam interdum ex subtili ordinis iudiciarii observatione causarum docet experientia provenire restringere in subscriptis casibus cupientes statuimus ut in causis super electionibus postulationibus vel provisionibus aut super dignitatibus personatibus officiis canonicatibus vel prebendis seu quibusvis beneficiis ecclesiasticis aut super decimis ad quarum etiam praestationem possunt qui tenentur ad eas praemoniti censura ecclesiastica coerceri nec non super matrimoniis vel usuris et eas quoquo modo tangentibus ventilandis procedi valeat de cetero simpliciter et de plano ac sine strepitu iudicii et figura volentes non solum ad futura negotia sed ad praesentia et adhuc etiam per appellationem pendentia hoc extendi.

[2.7].Although it is generally forbidden by the sacred canons for a bishop to exercise jurisdiction in a diocese other than his own, we nevertheless make an exception for bishops who have been driven from their sees by the insolence of the ungodly and do not dare, from fear of their persecutors, to reside in their cities and dioceses or in any part of them, nor to exercise their jurisdiction there directly or through others. Lest the wrong done to their churches by their expulsions remains unpunished, we have considered it necessary to permit that in other dioceses, from cities or other prominent places near their churches, where they will be able to reside securely and to exercise freely their jurisdiction they may freely proceed against their expellers and their counsellors and supporters, as justice shall advise. (The cities and places must be such as are untroubled by these expellers and their counsellors and supporters. They are to be cited personally or to the bishop’s house, if this can be done safely; if not, they are to be cited publicly in the cathedral church of the place or of their domicile.)

Quamvis sacris canonibus sit generaliter interdictum ne quis episcopus iurisdictionem in dioecesi exerceat aliena nos tamen episcopis qui a suis sedibus protervia impiorum expulsi non audent propter metum persequentium in suis civitatibus vel dioecesibus aut earum parte aliqua residere nec iurisdictionem ad se spectantem per se vel per alium inibi exercere ne iniuria in eorum expulsione ipsorum irrogata ecclesiis hoc praetextu remaneat impunita duximus indulgendum ut in dioecesibus alienis in civitatibus videlicet vel locis insignibus suis ecclesiis vicinioribus in quibus poterunt secure morari et iurisdictionem suam libere exercere possint contra suos expulsores et eorum in hac parte consiliarios et fautores dummodo civitates ve loca huiusmodi eisdem expulsoribus consiliariis et fautoribus sint secura et ipsi personaliter vel ad domum si hoc tute fieri valeat alioquin publice in ecclesia cathedrali loci vel domicilii eorumdem citati fuerint libere procedere prout iustitia suadebit.

If however the bishops have not dared to cite their expellers or their counsellors or supporters in this way, or if these have maliciously frustrated their being cited, it is lawful for the bishops to cite the expellers, counsellors and supporters, or to have them cited, on Sundays and festivals when the people assemble for divine worship, so that the accused may be presumed in all probability to have learned of the citation. This shall take place publicly in the churches of the cities or other prominent places, and then the bishops shall proceed against their persecutors, if they refuse to appear in the bishops’ presence within a suitable fixed time, just as if the citation had been made legally elsewhere. We grant also to those bishops, lest justice suffer, authority to exercise full jurisdiction over their subjects from the other dioceses in which they have to stay, provided that they cannot or dare not do this, either directly or through someone else, in their own dioceses. The subjects, however, excluding the expellers or their counsellors and supporters, should not have to travel more than two days’ journey from the boundary of their diocese. It is our will also that the bishops first seek permission from the diocesans of their places of exile; if they are not able to obtain this, they may nevertheless proceed as we have said. Of course if the said bishops have asserted that they did not dare to cite the expellers or their counsellors and supporters, personally or to the bishop’s house, or publicly in their cathedral church, as has been said, or that they maliciously prevented the citation, or that the bishops cannot or dare not exercise jurisdiction in their dioceses either directly or through someone else against these persecutors, then we wish these assertions to be reliable, strictly enjoining the bishops, under threat of the divine judgment, that they do not assert or invent anything false or deceptive. The neighbouring bishops, when asked by the exiled bishops, should give notice or have notice given throughout their dioceses of the verdicts and the legal processes which the exiled bishops have judged necessary. No prejudice shall arise from the passage of time, or for any other reason, to the local ordinaries or to anyone else having jurisdiction in these places where the expelled bishops also exercise jurisdiction.

Si vero dicti episcopi ausi non fuerint huiusmodi suos expulsores vel eorum consiliarios aut fautores dicto modo citare vel ipsi malitiose impedimentum praestiterint ne potuerint sic citari licitum sit eisdem episcopis ut expulsores consiliarios et fautores eosdem diebus aliquibus dominicis vel festivis cum populus convenerit ad divina ut sic facta citatio ad eos pervenire verisimilius praesumatur citent vel citari faciant publice in ecclesiis civitatum vel locorum insignium praedictorum et procedant deinde contra ipsos si citati taliter statuto ipsis peremptorio termino competenti coram eisdem episcopis noluerint comparere ac si citati legitime alias exstitissent. Eisdem etiam episcopis indulgemus ut inter suos subditos ne ob defectum iustitiae dispendium aliquod patiantur possint in dioecesibus alienis in quibus moram traxerint dummodo per se vel per alium hoc in suis propriis dioecesibus facere non audeant vel non possint iurisdictionem suam omnimodam exercere ita tamen quod subditi qui expulsores vel eorum fautores aut consiliarii non fuerint ultra duas diaetas a fine suae dioecesis non trahantur. Volumus insuper ut ante omnia a dioecesanis locorum in quibus moram traxerint petant licentiam in praemissis quam si obtinere nequiverint procedant nihilominus prout superius est expressum. Sane si praedicti episcopi asseruerint se non fuisse ausos praefatos expulsores consiliarios vel fautores personaliter vel ad domum aut publice ut praemittitur in eorum ecclesia cathedrali citare vel ipsos malitiose praestitisse impedimentum ne per eos potuerint sic citari aut quod in suis dioecesibus iurisdictionem per se vel alium contra ipsos exercere nequeunt vel non audent stari super his volumus assertionibus eorundem ipsis districtius iniungentes sub interminatione divini iudicii ne circa praemissa contra conscientiam quicquam mendaciter aut dolose asserant vel confingant. Eorundem autem episcoporum sententias et processus quos in praemissis casibus in aliis dioecesibus duxerint faciendos denuncient seu denunciari faciant per suas dioeceses convicini episcopi cum ab eis fuerint requisiti. Per praemissa quoque nullum ex transcursu temporis quanticunque vel alias quoquo modo locorum dioecesanis vel aliis quibuscunque iurisdictionem habentibus in locis praemissis in quibus praedicti episcopi sic expulsi iurisdictionem ut praedicitur exercebunt praeiudicium generetur.

[2.8]. We strictly command local ordinaries to admonish by name three times clerics who publicly and personally engage in the butcher’s trade or conduct taverns, that they cease to do so within a reasonable time to be fixed by the ordinary and never resume such trades. If after admonition they do not leave off or if they resume them at any time, then as long as they persist in the above ways of life those who are married shall automatically lose all clerical privileges, and those who are unmarried shall automatically lose their clerical privileges relating to things, and if the latter go about in every way as laymen they shall also lose automatically their personal privileges as clerics. As for other clerics who apply themselves publicly to secular commerce and trade or any occupation inconsistent with the clerical state, or who carry arms, the ordinaries are to be diligent in observing the canons, so that these clerics may be restrained from such miscon duct and they themselves may not be guilty of reprehensible negligence.

Dioecesanis locorum districte praecipimus ut clericos carnificum seu macellariorum aut tabernariorum officium publice et personaliter exercentes nominatim et tertio moneant ut sic ab huiusmodi officiis infra convenientem terminum monentium ipsorum arbitrio moderandum desistant et quod ipsa nullo unquam tempore reassumant. Qui si taliter moniti ab his non destiterint aut ipsa ut praemissum est exercendo resumpserint quandocunque coniugati omnino non coniugati vero in rebus et si omnino incedant ut laici in personis privilegium clericale quamdiu praemissis institerint eo ipso amittant. Adversus vero alios clericos negotiationibus vel commerciis saecularibus vel officiis non convenientibus clericali proposito publice insistentes vel arma portantes sic canonica servare studeant instituta quod et illi ab excessibus compescantur huiusmodi et ipsi de damnabili circa haec negligentia nequeant reprehendi.

[2.9]. Since he who abandons the dress proper to his order, and puts on other clothes and wears them in public, without a good reason, renders himself unworthy of the privileges of that order, we ordain by the present constitution that any cleric wearing striped or variegated clothes in public, without a good reason, is automatically suspended, if he is beneficed, from receiving the revenues of his benefices for a period of six months. If however he does not have a benefice but is in sacred orders below the priesthood, he becomes automatically disqualified for the same period from obtaining an ecclesiastical benefice. The same penalty applies to other clerics having the tonsure yet wearing such clothes in public. He who holds a dignity, a parsonage or another benefice to which the cure of souls is annexed, as also any other priests and religious, whose outward garb should reveal their inner integrity, who without reasonable cause wear such clothing in public, or appear thus with a woollen band or linen cap on their heads, are, if beneficed, automatically suspended for a year from receiving the revenues of their benefices. Such other priests and religious are also disqualified for the same period from obtaining any ecclesiastical benefices. These and any other clerics who wear a gown or tabard which is furred to the edge and so short that the lower garment is clearly seen, if they are secular clergy or religious with administrative posts, are obliged to give the gown to the poor within a month. The other religious who do not have administrative posts are obliged within the same period to consign the gown to their superiors, to be used for some pious purpose. If this is not done, the above penalties, of suspension in the case of the beneficed clergy and of disqualification in the case of the rest, are incurred for the above period of time. To this penalty we add that clerics, especially those with benefices, may not wear in public chequered, red or green boots.

Quoniam qui abiectis vestibus proprio congruentibus ordini alias assumere et in publico portare rationabili causa cessante praesumit professorum illius ordinis praerogativa se reddit indignum praesenti constitutione sancimus quod quicunque clericus virgata vel partita veste publice utetur nisi causa rationabilis subsit si beneficiatus exstiterit per sex menses a perceptione fructuum beneficiorum quae obtinet sit eo ipso suspensus. Si vero beneficiatus non fuerit in sacris tamen ordinibus citra sacerdotium constitutus per idem tempus reddatur eo ipso inhabilis ad ecclesiasticum beneficium obtinendum. Idem quoque censemus de clericis aliis vestem talem simul et tonsuram publice deferentibus clericalem. Dignitatem vero personatum seu beneficium aliud obtinens cui cura immineat animarum nec non ceteri in sacerdotio constituti ac religiosi quilibet quos oportet per decentiam habitus extrinseci morum intrinsecam honestatem ostendere si praeterquam ex causa rationabili publice vestem ferant huiusmodi aut infulam seu pileum lineum publice portent in capite sint eo ipso beneficiati videlicet a perceptione fructuum beneficiorum quae obtinent suspensi per annum. Ceteri vero sacerdotes et religiosi quilibet per idem tempus reddantur inhabiles ad quodcunque beneficium ecclesiasticum obtinendum. Sed et tales et ceteri quicunque clerici utentes epitogio seu tabardo foderato usque ad oram et ita brevi quod vestis inferior notabiliter videatur epitogium ipsum saeculares clerici et religiosi administrationem habentes teneantur infra mensem dare pauperibus. Ceteri vero religiosi administrationem non habentes infra idem tempus illud teneantur suis superioribus assignare in pios usus aliquos convertendum alioquin beneficiati suspensionis ceteri vero inhabilitatis poenas praedictas per idem tempus se noverint incurrisse. Huic insuper adicimus sanctioni ut clerici praesertim beneficiati caligis scacatis rubeis aut viridibus publice non utantur.

[2.10]. The following decretal, published a little while ago by our predecessor pope Boniface VIII, was revoked by our predecessor pope Benedict XI. Since, as results have proved, the revocation did not bring with it the peace hoped for by its author, but rather stimulated the discord which it was designed to allay, we annul it altogether and renew, with the insistence and approval of the sacred council, the said decretal published by Boniface which runs as follows.

Dudum a Bonifacio papa viii praedecessore nostro infra scripta edita decretali Benedictus papa xi praedecessor noster aliam illius revocatoriam promulgavit quae quia ut probavit effectus nedum pacis ab auctore ipsius speratae fructum non attulit quin immo discordiae pro qua sedanda processerat fomentum non modicum ministravit nos eam omnino cassantes aliam a praefato Bonifacio editam sacro instante et approbante concilio innovamus subicientes tenorem illius qui dignoscitur esse talis

“Boniface, bishop, servant of the servants of God, for an everlasting record.

Bonifacius episcopus servus servorum dei ad perpetuam rei memoriam.

“Having been placed by the divine clemency on the chair of pastoral preeminence, burdened though we are by the many arduous affairs which flow like a torrent from all directions into the Roman curia, summoned by many cares distracted by many proposals, we nevertheless aim ardently and devote ourselves with ever-active solicitude so that, to the glory of the divine name, the exaltation of the catholic faith and the profit of faithful souls, after the thornbushes of disagreement have been rooted out and the intricacies of quarrels removed, the tranquility of peace may thrive with the ardour of charity, and unity of heart and mind may grow and persist, between the bishops charged with the care and rule of the Lord’s flock and other persons in the clerical state. We know, and experience teaches us, that only in time of peace is the author of peace duly worshipped, nor are we ignorant that dissensions and scandals prepare the way to wicked acts, stir up rancour and hatred, and give boldness to evil living. For a long time past there has existed between prelates and rectors or priests and clerics of parish churches throughout the different provinces of the world on the one hand, and the friars Preacher and Minor on the other, grave and dangerous discord, produced by that enemy of peace, the sower of cockle, in the matters of preaching to the faithful, hearing their confessions, enjoining penances, and burying the dead who choose to be buried in the churches or lands of the friars.

Super cathedram praeeminentiae pastoralis divina disponente clementia constituti etsi multis et arduis quae in amplum Romanae curiae alveum undique confluunt quasi torrens praegravemur negotiis curis excitemur innumeris cogitationibus plurimis distrahamur circa id tamen ferventibus votis intendimus vacamus instantius ac operosae studium sollicitudinis impertimur ut ad divini nominis gloriam exaltationem catholicae fidei et profectum fidelium animarum praecisis radicitus dissidiorum vepribus et litigiorum anfractibus omnino subductis inter ecclesiarum antistites ad curam et regimen gregis dominici deputatos ceteras que personas quas ordo clericalis includit pacis tranquillitas vigeat fervor caritatis exaestuet invalescat concordiae unitas animorum identitas perseveret. Scimus enim et ex evidentia facti colligimus quod non nisi in pacis tempore bene colitur pacis auctor nec ignoramus quod dissensiones et scandala pravis actibus aditum praeparant rancores et odia suscitant et illicitis moribus ausum praebent. Ab olim siquidem inter praelatos et rectores seu sacerdotes ac clericos parochialium ecclesiarum per diversas mundi provincias constitutos ex una parte et praedicatorum et minorum ordinum fratres ex altera pacis aemulo satore zizaniae procurante gravis et periculosa discordia exstitit suscitata super praedicationibus fidelium populis faciendis eorum confessionibus audiendis poenitentiis iniungendis eisdem et tumulandis defunctorum corporibus qui apud fratrum ipsorum ecclesias sive loca noscuntur eligere sepulturam.

“As an affectionate father rightly suffers with his children, we carefully considered and turned over in our mind the great danger and loss that such discord brings, and how detestable it is in the sight of the divine majesty. We therefore intend with all the energy of fatherly care to eradicate and remove it wholly, so that with the Lord’s favour it may never revive in the future. We desire greatly that this business, so close to our heart, may be beneficially and speedily completed by apostolic sagacity. After careful deliberation with our brothers, we decree and ordain, with the advice of our brothers and by our apostolic authority, to the honour of God and the exaltation of the catholic faith and for the peaceful condition of the aforesaid parties and the salvation of the souls of the faithful, that the friars of the said orders may freely preach and explain the word of God to the clergy and the people in their churches and other places as also in public places, except at that hour only when the local prelates wish to preach or have someone to give a special sermon in their presence; at this hour they shall not preach, except the prelates decide otherwise and give special permission. In institutes of general studies, where it is customary to give a special sermon to the clergy on certain days, at funerals, and on special feasts of the friars, they are at liberty to preach, unless perhaps during the hour when it is customary to preach to the clergy in the above places the bishop or a higher prelate should summon the clergy in general to his presence, or for some urgent reason should assemble them. In parish churches, however, the said friars may not preach or explain God’s word, unless invited or called to do so by the priests of the parishes, and with their good will and assent, or having asked and obtained permission, unless the bishop or higher prelate should through them commission a friar to preach.

Nos autem pii patres more laudabili moleste ferentes incommoda filiorum reducentes ad exactae considerationis examen ac infra pecoris claustra sollicite revolventes quam sit plena periculis quam onusta dispendiis quam que in divinae maiestatis conspectu reddatur exosa discordia supra dicta et propterea intendentes paternae sollicitudinis studio illam prorsus evellere ac omnimode submovere nullis unquam futuris temporibus favente domino suscitandam grandi quoque desiderio cupientes ut huiusmodi negotium quod potissime insidet cordi nostro finem salubrem et celerem per apostolicae solertiae studium consequatur diligenti cum fratribus nostris deliberatione praehabita super eo ad honorem dei et exaltationem catholicae fidei quietum statum partium praedictarum ac salutis animarum fidelium incrementum de ipsorum fratrum consilio auctoritate apostolica statuimus et ordinamus ut dictorum ordinum fratres in ecclesiis et locis eorum ac in plateis communibus libere valeant clero et populo praedicare ac proponere verbum dei hora illa dumtaxat excepta in qua locorum praelati praedicare voluerint vel coram se facere solemniter praedicari in qua praedicare cessabunt praeterquam si aliud de praelatorum ipsorum voluntate processerit ac licentia speciali. In studiis autem generalibus ubi sermones ad clerum ex more fieri solent diebus illis quibus praedicari solemniter consuevit ad funera etiam mortuorum et in festis specialibus sive peculiaribus eorundem fratrum possunt iidem fratres et liceat eis libere praedicare nisi forte illa hora qua solet ad clerum in praedictis locis dei verbum proponi episcopus vel praelatus superior clerum ad se generaliter convocaret aut ex aliqua ratione vel causa clerum ipsum duceret congregandum. In ecclesiis autem parochialibus fratres illi nullatenus audeant vel debeant praedicare vel proponere verbum dei nisi fratres praedicti a parochialibus sacerdotibus invitati fuerint vel vocati et de ipsorum beneplacito et assensu seu petita licentia fuerit et obtenta nisi episcopus vel praelatus superior per eosdem fratres praedicari mandaret.

“By the same authority we also decree and ordain that in each city and diocese in which the friars have houses, or in neighbouring cities and dioceses where they have no houses, the masters and priors provincial of the Preachers or their vicars, and the ministers general and provincial and the guardians of the Minors, should gather in the presence of the prelates of those places either personally or through friars whom they judge will be suitable delegates, and humbly request that friars chosen for the purpose may freely hear the confessions of those of the prelates’ subjects who wish to confess to them, may impose salutary penances as they shall think right in God’s eyes, and may grant absolution to them, with the leave, favour and good will of the prelates. The masters, priors, provincials and ministers of the orders are then to choose diligently sufficient persons who are suitable, of approved life, discreet, modest and skilled for such a salutary ministry and office. These they are to present or have presented to the prelates that by their leave, favour and good will, they may hear the confessions of those wishing to confess to them in the prelates’ cities and dioceses, impose salutary penances and grant absolution, as has been said above. They are by no means to hear confessions outside the cities and dioceses for which they were appointed. We want them to be appointed for cities and dioceses, not for provinces. The number of persons to be chosen for this ministry ought to be in proportion to that which the number of clergy and people demands.

Statuimus etiam et ordinamus auctoritate praedicta ut in singulis civitatibus et dioecesibus in quibus loca fratrum ipsorum consistere dignoscuntur vel in civitatibus et dioecesibus locis ipsis vicinis in quibus loca huiusmodi non habentur magistri priores provinciales praedicatorum aut eorum vicarii et generales et provinciales ministri et custodes minorum ordinum praedictorum ad praesentiam praelatorum eorundem locorum se conferant per se vel per fratres quos ad hoc idoneos fore putaverint humiliter petituri ut fratres qui ad hoc electi fuerint in eorum civitatibus et dioecesibus confessiones subditorum suorum confiteri sibi volentium audire libere valeant et huiusmodi confitentibus prout secundum deum expedire cognoverint poenitentias imponere salutares atque eisdem absolutionis beneficium impendere de licentia gratia et beneplacito eorundem. Ac deinde praefati magistri priores provinciales et ministri ordinum praedictorum eligere studeant personas sufficientes idoneas vita probatas discretas modestas atque peritas ad tam salubre ministerium et officium exsequendum quas sic ab ipsis electas repraesentent vel faciant praesentari praelatis ut de eorum licentia gratia et beneplacito in civitatibus et dioecesibus eorundem huiusmodi personae sic electae confessiones confiteri sibi volentium audiant imponant poenitentias salutares et beneficium absolutionis in posterum impendant prout superius est expressum extra civitates et dioeceses in quibus fuerint deputatae per quas eas volumus et non per provincias deputari confessiones nullatenus auditurae. Numerus autem personarum assumendarum ad huiusmodi officium exercendum esse debet prout universitas cleri et populi ac multitudo vel paucitas exigit eorundem.

“If the prelates grant the permission requested for hearing confessions, the said masters, ministers and others shall receive it with thanks, and the persons chosen should carry out the duties entrusted to them. If the prelates do not accept one of the friars presented to them, another may and should be presented in his place. But if the prelates issue a general refusal to the friars chosen, we graciously grant, from the fullness of our apostolic power, that they may freely and lawfully hear the confessions of those wishing to confess to them and impose salutary penances, and then impart absolution. By this permission, however, we by no means intend to give more ample power to such friars than is granted by law to the parish clergy, unless perhaps the prelates of the churches think that such power should be given to them.

Et si iidem praelati petitam licentiam confessionum huiusmodi audiendarum concesserint illam praefati magistri ministri et alii cum gratiarum recipiant actione dictae que personae sic electae commissum sibi officium exsequantur. Quod Si forte iam dicti praelati quemquam ex dictis fratribus praesentatis eisdem ad huiusmodi officium nollent habere vel non ducerent admittendum eo amoto vel subtracto loco ipsius similiter eisdem praesentandus praelatis possit et debeat alius subrogari. Si vero iidem praelati praefatis fratribus ad confessiones ut praemittitur audiendas electis huiusmodi exhibere licentiam recusarint nos exnunc ipsis ut confessiones sibi confiteri volentium libere licite que audire valeant et eisdem poenitentias imponere salutares atque eisdem beneficium absolutionis impertiri gratiose concedimus de plenitudine apostolicae potestatis. Per huiusmodi autem concessionem nequaquam intendimus personis seu fratribus ipsis ad id taliter deputatis potestatem in hoc impendere ampliorem quam in eo curatis vel parochialibus sacerdotibus est a iure concessa nisi forsan eis ecclesiarum praelati uberiorem in hac parte gratiam specialiter ducerent faciendam.

“To this decree and regulation of ours we add that the friars of the said orders may provide free burial everywhere in their churches and cemeteries, that is they may receive for burial all who have chosen these places for their burial. Yet, lest parish churches and their clergy, whose office it is to administer the sacraments and to whom it belongs by law to preach God’s word and to hear the confessions of the faithful, should be denied their due and necessary benefits, since the labourer deserves his wages, we decree and ordain by the same apostolic authority, that the friars are obliged to give the parish clergy a fourth part of all the income from funerals and from everything left to them, expressly or not, for whatever definite purpose, even from such bequests of which a fourth or canonical part is not claimed by custom or by law, and also a fourth part of bequests made at the death or at the point of death of the giver, whether directly or through a third party. We set and also limit this amount to the fourth part by our apostolic authority. The friars are to see to it that bequests are not left to others from whom this fourth part is not owed, to the advantage or interest of the friars themselves, nor go in this way as gifts to these others; and that they do not arrange for that which would be given at death or in illness to the friars, to be given to themselves while the donors are healthy. We intend to prevent anything of this kind by binding the friars’ consciences, so that if, which God forbid, any deceit or fraud has been practised by the friars themselves, contrary to their obligation to the said priests, rectors and pastors, a strict account will be demanded at the last judgment. The rectors of parishes, pastors and prelates may not, however, exact more than this portion, nor are the friars obliged to pay more, nor may they be compelled by anyone to do so.

Huiusmodi quoque statuto et ordinationibus nostris adicimus ut fratres dictorum ordinum in ecclesiis vel locis suis ubilibet constitutis liberam ut sequitur habeant sepulturam videlicet quod omnes ad eam recipere valeant qui sepeliri elegerint in locis et ecclesiis memoratis. Verum ne parochiales ecclesiae et ipsarum curati sive rectores qui ministrare habent ecclesiastica sacramenta quibus noscitur de iure competere praedicare seu proponere verbum dei et confessiones fidelium debitis et necessariis beneficiis defraudentur cum operariis mercedis exhibitio debeatur auctoritate apostolica constituimus et ordinamus eadem ut dictorum ordinum fratres de obventionibus omnibus tam funeralibus quam quibuscunque et quomodocunque relictis distincte vel indistincte ad quoscunque certos vel determinatos usus de quibus etiam quarta sive canonica portio dari sive exigi non consuevit vel non debet de iure nec non de datis vel qualitercunque donatis in morte seu mortis articulo in infirmitate donantis vel dantis de qua decesserit quomodocunque directe vel indirecte fratribus ipsis vel aliis pro eisdem quartam partem quam auctoritate apostolica taxamus et etiam limitamus parochialibus sacerdotibus et ecclesiarum rectoribus seu curatis largiri integre teneantur facturi et curaturi quod nec alii nec aliis a quibus quarta huiusmodi minime deberetur ad ipsorum fratrum utilitatem vel commodum huiusmodi fiant relicta aut in eos taliter data vel donata procedant seu quod in morte vel ab infirmis huiusmodi dandum vel donandum fratribus ipsis exsisteret in eorundem dantium vel donantium sanitate sibi dari vel donari procurent. In quibus per ipsos vitandis eorum intendimus conscientias onerare ut si quod absit per fratres ipsos dolo vel fraude quicquam in hac parte agi fortasse contigerit praeter id quod eos propterea dictis sacerdotibus rectoribus et curatis teneri volumus etiam districta ratio in extremi iudicii examine requiratur ab eis. Ultra portionem autem huiusmodi nihil valeant parochiales rectores curati et praelati exigere supra dicti neque illis dicti fratres amplius impendere sint adstricti neque ad id a quoquam possint aliqualiter coerceri.

“In order that everything may go forward evenly and peacefully with the Lord’s favour, we revoke, void, annul and invalidate completely all the privileges, favours and indults granted orally or in writing, in any form or expression of words, by ourself or our predecessors as Roman pontiffs to any of the said orders, and also customs, agreements and contracts, in so far as these are contrary to the above provisions or any one of them. We declare all such privileges to be null and void. Furthermore, by this present decree, we earnestly ask and exhort, indeed we strictly command, all prelates of churches, of whatever pre-eminence, status or dignity, and the parish priests, pastors and rectors, out of their reverence for God and the apostolic see, to show friendliness to these orders and their members, not being difficult, severe, hard or austere to the friars, but rather gracious, favourable and kind, showing them a spirit of holy generosity. They should accept the friars as suitable fellow-workers in the office of preaching and explaining God’s word and in everything else mentioned above, admitting them with ready kindness and affection to a share in their labours, so as to increase their reward of eternal happiness and the fruitful harvest of souls. Nor let them be unaware that if perhaps they act otherwise, the kindness of the apostolic see, which honours these orders and their members with great favour and holds them in its heart, will with good reason be roused against them, nor can it tolerate with good will such behaviour without applying a suitable remedy. The indignation, moreover, of the heavenly king, the just rewarder, whom the friars serve with all earnestness, will not be lacking.”

Nos etenim ut in cunctis aequaliter et pacifice favente domino procedatur universa privilegia gratias indulgentias verbo seu scripto sub quacunque forma vel expressione seu conceptione verborum a nobis vel praedecessoribus nostris Romanis pontificibus cuicunque ordinum praedictorum concessa nec non consuetudines conventiones statuta et pacta in quantum sunt praemissis vel alicui praemissorum contraria ea penitus revocamus vacuamus cassamus et irritamus quin immo cassa vacua et irrita nunciamus et decernimus nullius prorsus exsistere firmitatis. Ceterum universos ecclesiarum praelatos cuiuscunque praeeminentiae status vel dignitatis exsistant ac sacerdotes parochiales et curatos sive rectores praedictos praesentium tenore rogamus et hortamur attente nihilominus que eis districte praecipiendo mandamus quatenus pro divina et apostolicae sedis reverentia praedictos ordines et professores eorum habentes affectu benevolo commendatos fratribus ipsis non se difficiles graves duros aut asperos sed potius favorabiles propitios ac benignos pia que munificentia liberales se studeant exhibere sic eos in praedicationis officio et propositionibus verbi dei ac in omnibus aliis supra dictis tanquam cooperatores eorum idoneos et laborum suorum participes prompta benignitate recipiant ac affectuose admittere non omittant ut proinde illis aeternae beatitudinis praemium augeatur et animarum salutis incrementa felicia procurentur. Nec ipsos lateat quod si secus ab eis agi fortasse contigerit in hac parte apostolicae sedis benignitas quae ordines et professores eosdem ubere favore prosequitur et gerit in visceribus caritatis contra eos non immerito turbaretur nec eadem aequanimiter pati posset quin super hoc provisionis opportunae remedium adhiberet ipsos que nihilominus coelestis indignatio principis digna pro meritis rependentis cuius obsequia fratrum ipsorum sedulitas curiosa prosequitur minime praeteriret.

[2.11]. There are religious who presume to usurp by cunning fraud, or under a feigned title, tithes on newly tilled land or other tithes owing to churches, to which they have no legal claim, or who do not permit or even forbid tithes to be paid to the churches on animals belonging to their familiars and shepherds or others whose animals intermingle with their flocks, or on animals which they buy in many places and then hand over to the keeping of sellers or others, thus defrauding the churches, or on land the cultivation of which they have entrusted to others. If such religious, after claim has been made by those whom it concerns, do not desist within a month from the above practices, or if they do not make fitting satisfaction to the defrauded churches within two months, they are and remain suspended from their offices, administrative posts and benefices until they have desisted and made satisfaction, as stated above. If these religious have no administrative posts or benefices, they incur, in place of suspension, the sentence of excommunication, from which they cannot receive absolution before making due satisfaction, notwithstanding privileges to the contrary. We do not wish, however, this decree to apply where animals are held by oblates of the religious, provided that these oblates have given themselves and their possessions to the religious.

Religiosi quicunque qui novalium aut alias decimas ecclesiis debitas ad eos ex aliqua causa legitima non spectantes appropriare sibi praesumpserint aut exquisitis fraudibus sive coloribus usurpare seu qui de animalibus familiarium et pastorum suorum vel aliorum etiam animalia ipsa eorum gregibus immiscentium seu qui de animalibus quae in fraudem ecclesiarum in pluribus locis emunt empta que tradunt venditoribus vel aliis ab ipsis tenenda seu qui de terris quas tradunt aliis excolendas decimam solvi ecclesiis non permiserint aut prohibuerint nisi post requisitionem per eos quorum intererit super hoc eis factam a praemissis destiterint infra mensem aut si de iis quae contra praemissa usurpare vel retinere praesumpserint infra duos menses damnificatis ecclesiis emendam non fecerint competentem sint et tamdiu maneant ab officiis administrationibus et beneficiis suis suspensi donec destiterint et satisfecerint ut superius est expressum. Quod si religiosi huiusmodi administrationes vel beneficia non habeant eo casu quo alii supra dicti suspensionis ipsi sententiam excommunicationis incurrant ante satisfactionem condignam nullatenus absolvendi privilegiis non obstantibus quibuscunque. Ceterum praemissa extendi nolumus ad animalia quae per religiosorum ipsorum donatos seu oblatos tenentur dum tamen illi religiosis eisdem cum effectu donaverint aut obtulerint se et sua.

[2.12]. If a tithe on the benefices of anyone be granted for a time, the tithe can and should be raised in accordance with the customary valuing of the tithe in the regions in which the grant is made, and in the money generally current. We do not wish the chalices of churches, books and other equipment destined for divine worship to be taken or received as security or distraint by the collectors, raisers or exactors of the tithe, nor are such objects to be distrained or seized in any way.

Si beneficiorum decima cuiusvis simpliciter concedatur ad tempus secundum taxationem decimae in illis partibus in quibus fiet concessio consuetam et ad monetam currentem communiter ipsa decima levari poterit et debebit. Nec per collectores levatores sive exactores ipsius decimae ecclesiarum calices libros et alia ornamenta divinis officiis deputata ex causa pignoris vel distractionis capi vel recipi volumus nec distrahi seu quomodolibet occupari.

[2.13]. In order that those who profess poverty in any order may persevere more readily in the vocation to which they have been called, and that those who have gone over to a non-mendicant order may apply themselves to live there more peacefully the more the ambition which produces discord and division is checked, we decree, with the approval of the sacred council, that any mendicants, who even with apostolic authority shall go over to non-mendicant orders in the future or have hitherto done so, even though they now hold the office of prior or obedientiary or other offices, or have any care or government of souls in the non-mendicant order, shall have no voice or place in the chapter, even though this be granted freely to them by the others. They may not continue to hold the office of prior or obedientiary or other offices previously held, even as vicar or minister or deputy, nor may they have the care or government of souls either directly or on behalf of others. All actions contrary to this decree shall be automatically null and void, notwithstanding any privilege whatsoever. We do not however wish this constitution to extend to those mendicant orders which the apostolic see has allowed to continue on condition that they admit no more persons to profession, and to which it has granted a general permission for passing to other approved orders.

Ut professores cuiusvis paupertatis ordinis eo libentius in qua vocati sunt vocatione persistere transeuntes que ad non mendicantium ordinem in eodem conservari quietius studeant quo in ipsis discordiarum et schismatum productiva ambitio reprimetur sacro concilio approbante statuimus mendicantes quoslibet qui ad non mendicantium ordines etiam auctoritate apostolica transibunt in posterum qui ve hactenus transiverunt quamvis nunc prioratus administrationes vel officia aut curam animarum vel regimen quodcunque obtineant inibi vocem aut locum in capitulo non habere etiamsi hoc sibi ab aliis libere concedatur ad prioratus quoque administrationes aut quaecunque in antea non assumi officia etiam tanquam vicarios seu ministros vel locum aliorum tenentes quod que animarum curam et regimen nec pro se possint nec pro aliis exercere. Quicquid autem in contrarium attentatum fuerit sit irritum ipso iure quovis privilegio non obstante. Ad illorum autem mendicantium ordines quos apostolica sedes eo modo subsistere voluit ut eorum professoribus ita in illa remanere liceret quod nullum extunc admitterent ad professionem eorum quibus que concessit licentiam generalem ad approbatos alios ordines transeundi praesentem nolumus constitutionem extendi.

[2.14]. That nothing unbecoming or corrupt find its way into that field of the Lord, namely the sacred order of the black monks, or anything grow into a ruinous crop, but rather that the flowers of honour and integrity may there produce much fruit, we decree as follows.

Ne in agro dominico sacra videlicet monachorum nigrorum religione indecorum aliquid obrepat aut vitiosum quicquam perniciose in segetem coalescat sed ut in illa potius flores honoris et honestatis fructus in ubertate succrescant eis

We forbid the monks all excess or irregularity with regard to clothes, food, drink, bedding and horses. We decree that the upper garment next to their habit should be black, brown or white, according to the custom of the region in which they live. The quality of the cloth should not exceed monastic moderation, nor should they seek what is expensive and fine, but what is practical. The garment itself should be round and not slit, neither too long nor too short; it should have broad sleeves extending to the hands, not sewn or buttoned in any way. The monks should be content with an almuce of black cloth or fur in place of a hood together with the hood of the habit which they wear, or by arrangement of the abbot they may wear unpretentious hoods which are open over the shoulders. They should not wear silk in place of fur. They may use large summer shoes or high boots for their footwear. None shall presume to wear an ornate belt, knife or spurs, or ride a horse with the saddle highly ornamented with nails or sumptuous in any other way, or with a decorative iron bridle.

in vestibus inordinatum omnem seu exquisitum ornatum aut cultum nec non in cibis et potibus equitaturis et lectisterniis quemvis notabilem interdicentes excessum statuimus ut superior vestis ipsorum habitui proxima nigri bruni aut albi coloris exsistat iuxta morem apud eos servari solitum in regione qua degunt. Nec in qualitate panni regularis excedatur modestia nec quaeratur quod pretiosius et subtilius sed quod utilius valet inveniri. Sit etiam vestis ipsa rotunda per circuitum et non scissa nec longitudine nimia aut brevitate notanda largas etiam manicas habeat usque ad pugnum protensas non consutitias vel quomodolibet botonatas. Almutiis de panno nigro vel pellibus caputiorum loco cum caputiis habitus quem gestaverint sint contenti iuxta tamen dispositionem abbatis scissis super humeros et honestis caputiis uti possint. In vestibus sendatum pro foderaturis non portent. Estivalibus largis aut botis altis pro calceamentis utantur. Nullus zonam cultellum calcaria cum ornatu deferre aut cum sella clavorum ornatu decorata superfluo vel nimis alias sumptuosa sive cum freno ferraturam ad ornatum habente equitare praesumat.

In communities in which there are twelve monks or more, the abbot, prior or other superior may wear within the monastery walls a frock of the cloth customarily used for the frocks and cowls of the monastery; other monks in monasteries where frocks are customarily worn should use them also. In other monasteries, however, and in houses and priories where there is a smaller community, they should wear cowls which are closed and of becoming appear ance. When the abbots, priors or other superiors and other monks set footoutside the monastery, they should wear a frock or a cowl or a closed cloak; if they wear the cloak, they should wear underneath it a cowl or, if they prefer, a scapular. When they put on albs or sacred vestments in order to minister at the divine offices, or when they are engaged in work, they may wear the scapular. Lest any uncertainty arises from the different meanings in different regions of the world of the words cowl and frock, we declare that by cowl we understand a long and full habit without sleeves, and by frock we understand a habit with long full sleeves.

Rursus in locis in quibus fuerit congregatio duodecim monachorum aut supra infra septa monasterii abbas prior aut alius praesidens portet flocum de panno pro flocis aut cucullis in ipso monasterio consueto monachi vero alii in monasteriis in quibus flocos soliti sunt portare debent etiam uti eis. In aliis autem monasteriis et infra domos et alios prioratus ubi non est tanta congregatio monachorum cucullas clausas deferant et honestas. Cum vero abbates priores aut alios praesidentes et monachos alios extra monasterium proficisci continget flocum cucullam aut capam clausam habeant et subtus capam si eam portaverint cucullam deferant aut si maluerint scapulare. Cum autem ad serviendum in divinis officiis albis vel sacris vestibus induentur aut cum occupabuntur in operibus uti eis liceat scapulari. Verum ne ex diversa acceptione quam in diversis regionibus huiusmodi vocabula flocus videlicet et cuculla dicuntur habere haesitandi circa praemissa materia relinquatur cucullae nomine habitum longum et amplum sed manicas non habentem nomine vero floci habitum qui longas et amplas habet manicas nos intelligere declaramus.

At least once every month, both inside and outside the monastery, each and all of the monks must go to confession, and on the first Sunday of each month they should receive communion in the monastery, except for some reason which they should make known to the abbot, prior or confessor in the monastery; they should abide by his decision. When the rule is read in chapter, it is to be explained in the vernacular by him who presides, or by someone else appointed by him, for the sake of the younger monks. The novices shall have a competent instructor in the divine offices and in regular observance.

Sane singulis mensibus tam in monasteriis quam extra sublata occasione quacunque ad confessionem saltem semel accedant omnes et singuli monachi et in prima dominica mensis cuiuslibet in monasteriis semper communicent nisi ex causa forte quam abbati priori aut poenitentiariis monasteriorum non differant intimare eorum que iudicio vel abstineant vel accedant. Regula quoque cum in capitulo legitur ab illo qui praeest ipsi capitulo vel alio cui hoc ipse iniunxerit propter iuniores vulgariter exponatur. Novitiis etiam fidelis deputetur instructor tam in divinis officiis quam in observantia regulari.

All shall always abstain from hunting and fowling. They shall not be present at them, nor presume to have hunting-dogs or birds of prey in their keeping or in that of others, nor permit familiars living with them to keep them, unless the monastery has woods, game preserves or warrens, or has the right to hunt on property belonging to others, in which there might be rabbits or other wild animals. They are then permitted to keep such dogs and birds, as long as they do not keep the hunting-dogs in the monastery or the houses in which they live or within the cloister, and the monks themselves do not appear at the hunt.

Porro a venationibus et aucupationibus omnes semper abstineant nec eis interesse aut canes vel aves venaticos per se vel alios tenere praesumant nec a familiaribus se cum morantibus teneri permittant nisi saltus vivaria vel garenas proprias vel ius venandi in alienis haberent in quibus cuniculi vel ferae aliae forsan essent quo casu hoc eis permittitur dum tamen infra monasteria seu domos quas inhabitant aut eorum clausuras venaticos canes non teneant nec venationi praesentiam exhibeant personalem.

If someone rashly violates the above regulations, he shall be subject to the regular discipline. If he presumes to wear unlaced high shoes, or a hood not open as aforesaid, he is also suspended from conferring benefices for a year, if he is an abbot or a prior who does not have an abbot above him; if anyone else, he is suspended for a year from administrative office, if he holds any.

Si quis autem praemissorum temerarius exstiterit violator regulari subiaceat disciplinae et nihilominus si sotulares non corrigiatos et altos aut caputia ut praefertur non fissa portare praesumpserit siquidem abbas vel prior non habens abbatem proprium fuerit per annum se noverit a beneficiorum collatione suspensum si vero alius fuerit ab administratione si quam obtinet sit per annum suspensus.

If he has no administrative office, he is automatically disqualified for a year from holding such office or an ecclesiastical benefice. If any are deliberately present at rowdy hunting or fowling or occupied in other ways with dogs and birds, they incur automatic suspension and disqualification, according to the above distinction of persons, for two years. If the abbot or prior has been suspended from conferring benefices, this devolves, with the counsel and assent of the community or its greater part, on the claustral prior.

Quod si nullam habeat eo ipso per annum reddatur inhabilis ad administrationem et ecclesiasticum beneficium obtinendum. Si qui vero eorum venationi aut aucupationi clamose vel alias cum canibus aut avibus ex proposito interfuerint iuxta praemissam personarum distinctionem dictarum suspensionis et inhabilitatis poenas per biennium ipso facto incurrant. Abbate autem vel priore a collatione ut praemittitur beneficiorum suspenso ad priorem claustralem cum consilio et assensu conventus vel maioris partis ipsius eorundem beneficiorum collatio devolvatur.

Some monks, as we hear, throw off the sweet yoke of regular observance and leave their monasteries, feigning that they cannot securely remain there, or under some other pretext, to wander about the courts of princes. Unless these monks’ superiors grant them the pension or subsidy which they ask for, the monks conspire against their superiors, betray them or otherwise oppress them, bring about their capture and imprisonment, have their own monasteries burned, and occasionally even presume to seize in whole or in great part the property of the monastery. We wish to counter such unprincipled audacity. We forbid, by this perpetual edict, that monks and canons regular who are not administrators should presume, without special leave of their superiors, to betake themselves to the courts of princes. If, in order to do harm to their superiors or monasteries, they presume to go to such courts, we determine that they incur automatic excommunication. We nevertheless strictly enjoin on their superiors to restrain them with all diligence from visiting the said courts and from any wandering about; they are to correct severely those who do not obey. We decree that monks who keep arms inside their monastery, without leave of their abbot, incur the same sentence.

Quia vero nonnulli monachorum ipsorum sicut accepimus suavi iugo observantiae regularis abiecto interdum propriis relictis monasteriis se in eis secure morari non posse fingentes vel alio colore quaesito per curias principum evagando discurrunt et nisi a praelatis eorum petita pensio vel subventio assignetur eisdem conspirantes in illos eis que proditionem vel alia gravia imponentes eos capi et incarcerari ipsorum que monasteria comburi procurant et interdum monasteriorum ipsorum bona in totum vel in partem non modicam occupare praesumunt nos eorum in hac parte reprobis ausibus obviare volentes hoc edicto perpetuo prohibemus ne monachi aut regulares canonici administrationem aliquam non habentes ad curias principum absque speciali praelatorum suorum licentia se conferre praesumant. Quod si ut suis praelatis aut monasteriis damnum aliquod inferant ad dictas curias se conferre praesumpserint excommunicationis sententiam eos incurrere volumus ipso facto praelatis eorum districte nihilominus iniungentes ut ipsos a praedictarum curiarum accessu et aliis quibuslibet vagationibus et discursu diligenter compescere ac super hoc non parentes eisdem severe corrigere non omittant. Praefatae quoque sententiae monachos infra septa monasteriorum sine licentia abbatum suorum arma tenentes decernimus subiacere.

Following in the footsteps of our predecessors, we forbid by a perpetual edict that monks presume to live alone in houses and priories of which they have charge. If the incomes of such priories and houses do not suffice for the support of two, then, unless the abbots make them sufficient, let the local ordinaries, with the advice and consent of the abbots, unite these houses and priories with neighbouring places belonging to the monasteries, or with offices of the monasteries, or with one another, as will be most convenient. The monks of the places which will be united to others are first to be recalled to their monastery, and due provision is to be made, from the incomes of the said places, for the clergy who are to serve there. Furthermore, conventual priories cannot be conferred or entrusted to anyone under twenty-five, and non-conventual priories having the care of souls, even if that care is exercised by secular priests, to anyone under twenty. Those who hold priories of either kind are to have themselves ordained priest within a year from the time of their collation or commission and taking possession, or before the age of twenty-five if they are entrusted with or collated to non-conventual priories when they are under that age. If they have not done this, and are without reasonable excuse, they are deprived of the said priories, even without previous admonition, and the priories may not be conferred on them again that time. Nobody may be given or entrusted with a priory or an administrative post unless he has previously made profession in a monastic order. Those appointed to priories or administrative posts outside the monastery are not permitted to remain in the monastery and are obliged to reside where they hold office, notwithstanding any contrary custom, unless they are excused for a time from this residence for some reasonable cause, such as studies. In order to promote divine worship, we decree that every monk, at the command of his abbot, should have himself raised to all the sacred orders, unless there is some lawful excuse. Further, in order that the monks may not be deprived of the opportunity to make progress in knowledge, there should be in each monastery which has sufficient means a suitable master to instruct them carefully in the primary branches of knowledge.

Ad haec praedecessorum nostrorum vestigiis inhaerentes perpetuo prohibemus edicto ne monachi singuli in singulis sibi commissis administrationibus vel prioratibus habitare praesumant.Sed si proventus prioratuum seu administrationum huiusmodi duobus forte non suppetant iidem prioratus seu administrationes nisi per abbates ad sustentationem duorum sufficientes reddantur locis aliis vicinioribus ad eorum monasteria pertinentibus vel ipsorum monasteriorum officiis aut inter se invicem prout erit commodius cum consilio et assensu abbatum per locorum ipsorum ordinarios uniantur monachis locorum quae aliis unientur prioribus ad claustrum primitus revocandis et clericis servituris ibidem de locorum ipsorum proventibus provisione debita facienda. Ceterum prioratus conventuales alicui nisi vigesimum quintum annum attigerit alii vero curam animarum habentes etsi cura ipsa per saeculares habeat presbyteros exerceri cuiquam nisi vigesimum annum peregerit conferri nequeant aut committi. Qui autem prioratus istos vel illos habuerint infra annum computandum a tempore collationis seu commissionis sibi factae de eis et possessionis eorum adeptae vel infra vigesimum quintum aetatis suae annum si ante annum ipsum non conventuales prioratus eis commisi fuerint aut collati se faciant ad sacerdotium promoveri. Quod si cessante rationabili causa non fecerint eo ipso nulla etiam monitione praemissa praedictis prioratibus sint privati qui ipsis iterum ea vice nullatenus conferantur. Sane prioratus aliquis sive administratio committi alicui vel conferri non possit nisi expresse professus fuerit ordinem monachalem neque prioratus aut administrationes extra monasteria obtinentes permittantur in monasteriis sed teneantur in ipsis prioratibus seu administrationibus quacunque non obstante consuetudine residere nisi ex studiorum vel alia causa rationabili ad tempus forte ab huiusmodi residentia excusentur. Ad ampliationem autem cultus divini statuimus quod monachi quilibet ad monitionem abbatis se faciant ad omnes ordines sacros excusatione cessante legitima promoveri. Rursus ut ipsis monachis proficiendi in scientia via opportuna non desit in singulis ipsorum monasteriis quibus ad hoc suppetunt facultates idoneus teneatur magister qui eos in primitivis scientiis instruat diligenter.

All the foregoing, and those things which our predecessor pope Innocent III of happy memory decreed for greater religious observance in the monastic state, regarding clothing, poverty, silence, the eating of meat, the triennial chapter, and anything else, we approve, renew and expressly wish and decree to be strictly observed.

Praemissa igitur omnia et ea nihilominus quae felicis recordationis Innocentius papa iii praedecessor noster circa statum monachorum ipsorum pro uberiori cultu observantiae regularis quoad usum camisiarum abdicationem proprietatis silentium et esum Carnium ac de eorum capitulis de triennio in triennium celebrandis et etiam quoad quaelibet alia statuit quae omnia innovamus et approbamus expresse volumus et statuimus firmiter observari.

[2.15]. Considering that where discipline is despised, religion suffers shipwreck, we have thought it especially necessary to provide that such contempt produces nothing discordant in those who have dedicated themselves to Christ by vow, staining the good name of religious life and offending the divine majesty. We therefore, with the approval of this sacred council, have judged it wise to decree that every convent of nuns should be visited each year by their ordinary as follows: exempt convents subject to the apostolic see alone, by the authority of that see; non-exempt convents by the ordinary’s authority, and other exempt convents, by the authority to whom they are subject. The visitors are to be very careful that the nuns -- some of whom, to our sorrow, we have heard are transgressors -- do not wear silk, various furs or sandals; do not wear their hair long in a horn-shaped style, nor make use of striped and multicoloured caps, do not attend dances and the banquets of seculars, do not go walking through the streets and towns by day or night; and do not lead a luxurious life in other ways. They shall carefully withdraw the nuns from the excesses and allurements of this world and persuade them to devote themselves in their convents to the cultivation of the virtues which is due to the Lord. We order the visitors to compel the nuns to observe all this by suitable measures, notwithstanding exemptions and privileges of any kind, without prejudice however to these exemptions in other respects. We also decree that anyone chosen for the office of abbess in those convents where it is customary for abbesses to be blessed, should receive that blessing within a year from the time of her confirmation in office. If she does not, unless there be reasonable cause, she has completely lost her right, and provision is to be made canonically for the monastery to be provided with an abbess by those to whom this belongs.

Attendentes quod ubi gubernaculum disciplinae contemnitur restat ut religio naufragetur providendum censuimus esse praecipue ne per contemptum huiusmodi in his quae se Christo voto celebri desponderunt quicquam reperiatur incongruum quod in regularis ponat honestatis gloria maculam et divinam merito possit offendere maiestatem. Hoc igitur sacro approbante concilio duximus statuendum ut singula monialium monasteria per ordinarios exempta videlicet quae ita sedi apostolicae quod nulli alii subiecta noscuntur apostolica non exempta vero ordinaria auctoritate ac exempta alia per alios quibus subsunt annis singulis debeant visitari. Visitatores autem huiusmodi sollicitudinis studium diligenter impendant ut moniales ipsae quarum nonnullas dolentes audivimus in subscriptis excedere pannis sericis variorum foderaturis sandalitiis comatis et cornutis crinibus scacatis et virgatis caputiolis non utantur non choreas non festa saecularium prosequantur non die noctu ve per vicos et plateas incedant aut voluptuosam alias vitam ducant eas que sollertius retrahant ab insolentiis quibuslibet et mundi huius illecebris ac inducant easdem ad impendendum in monasteriis suis devotum et debitum virtutum domino famulatum. Ad quae omnia observanda moniales easdem non obstantibus exemptionibus et privilegiis quibuscunque quibus tamen quoad alia nolumus praeiudicium generari per illos de quibus supra dictum est compelli iubemus remediis opportunis. Statuimus insuper ut quaevis ad regimen abbatiarum assumptae in monasteriis in quibus abbatissae sunt solitae benedici infra annum a suae confirmationis tempore computandum munus benedictionis suscipiant alioquin a iure suo nisi subsit causa rationabilis prorsus se noverint cecidisse per illos ad quos id pertinet provisione de abbatissis monasteriis ipsis canonice facienda.

We also order, by our apostolic authority, that those women who are commonly called secular canonesses and who lead a life like that of secular canons, making no renunciation of private property and no profession, should be visited by the local ordinaries, who are to visit the non-exempt on their own authority and the exempt on the authority of the apostolic see. By this, however, we are not intending to approve the status, rule or order of secular canonesses. We command the visitors, in making their visitation, to be content with two notaries and two persons from their own church and four other men of undoubted honour and maturity. Those who presume to hinder the visitors in their task or any part of it, unless they repent on being admonished, incur automatic excommunication, notwithstanding any privileges, statutes and customs to the contrary. ‘

Illas quoque mulieres quae vulgo dicuntur canonicae saeculares et ut saeculares canonici vitam ducunt non renunciantes proprio nec professionem aliquam facientes per locorum ordinarios si exemptae non fuerint sua si vero exemptae fuerint apostolica auctoritate praecipimus visitari per hoc tamen non intendentes earum statum regulam seu ordinem approbare. Ipsos autem visitatores notariis duobus et personis duabus suae ecclesiae quatuor que viris aliis honestis utique et maturis praecipimus in ea quam visitando facient inquisitione fore contentos. Si qui vero visitatores ipsos in praemissis impedire praesumpserint seu aliquo praemissorum nisi moniti resipiscant ipso facto excommunicationis sententiam se noverint incursuros privilegiis statutis et consuetudinibus quibuslibet in contrarium minime valituris.

2.19_Beguines1

[2.16]. The women commonly known as Beguines, since they promise obedience to nobody, nor renounce possessions, nor profess any approved rule are not religious at all, although they wear the special dress of Beguines and attach themselves to certain religious to whom they have a special attraction. We have heard from trustworthy sources that there are some Beguines who seem to be led by a particular insanity. They argue and preach on the holy Trinity and the divine essence, and express opinions contrary to the catholic faith with regard to the articles of faith and the sacraments of the church. These Beguines thus ensnare many simple people, leading them into various errors. They generate numerous other dangers to souls under the cloak of sanctity. We have frequently received unfavourable reports of their teaching and justly regard them with suspicion. With the approval of the sacred council, we perpetually forbid their mode of life and remove it completely from the church of God. We expressly enjoin on these and other women, under pain of excommunication to be incurred automatically, that they no longer follow this way of life under any form, even if they adopted it long ago, or take it up anew. We strictly forbid, under the same penalty, the religious mentioned above, who are said to have favoured these women and persuaded them to adopt the Beguinage way of life, to give in any way counsel, help or favour to women already following this way of life or taking it up anew; no privilege is to avail against the above. Of course we in no way intend by the foregoing to forbid any faithful women, whether they promise chastity or not, from living uprightly in their hospices, wishing to live a life of penance and serving the Lord of hosts in a spirit of humility. This they may do, as the Lord inspires them.

Cum de quibusdam mulieribus beguinabus vulgariter nuncupatis quae cum nulli promittant oboedientiam nec propriis renuncient neque profiteantur aliquam regulam approbatam religiosae nequaquam exsistunt quanquam habitum qui beguinarum dicitur deferant et adhaereant religiosis aliquibus ad quos specialiter trahitur affectio earundem nobis fide digna relatione insinuatum exstiterit quod earum aliquae quasi perductae in mentis insaniam de summa trinitate ac divina essentia disputent et praedicent ac circa fidei articulos et ecclesiastica sacramenta opiniones catholicae fidei contrarias introducant et multos super his decipientes simplices eos in errores diversos inducant alia que quam plura periculum animarum parientia sub quodam velamine sanctitatis faciant et committant nos tam ex his quam ex aliis de ipsarum opinione sinistra frequenter auditis eas merito suspectas habentes statum earundem sacro approbante concilio perpetuo duximus prohibendum et a dei ecclesia penitus abolendum eisdem et aliis mulieribus quibuscunque sub poena excommunicationis quam in contrarium facientes incurrere volumus ipso facto iniungentes expresse ne statum huiusmodi dudum forte ab ipsis assumptum quoquo modo sectentur ulterius vel ipsum aliquatenus de novo assumant. Praedictis vero religiosis per quos eaedem mulieres in huiusmodi beguinagii statu foveri et ad ipsum suscipiendum induci dicuntur sub simili excommunicationis poena quam eo ipso quod secus egerint se noverint incursuros districtius inhibemus ne mulieres aliquas praedictum statum ut praemittitur dudum assumptum sectantes aut ipsum de novo forsitan assumentes quomodocunque admittant ipsis super eo sectando vel assumendo praebentes ullo modo consilium auxilium vel favorem nullo contra praemissa privilegio valituro. Sane per praedicta prohibere nequaquam intendimus quin si fuerint fideles aliquae mulieres quae promissa continentia vel etiam non promissa honeste in suis conversantes hospitiis poenitentiam agere voluerint et virtutum domino in humilitatis spiritu deservire hoc eisdem liceat prout dominus ipsis inspirabit.

[2.17]. It happens now and then that those in charge of hospices, leper-houses almshouses or hospitals disregard the care of such places and fail to loosen the hold of those who have usurped the goods, possessions and rights of these places. They indeed permit them to slip and be lost completely and the buildings to fall into ruin. They have no care that these places were founded and endowed by the faithful so that the poor and lepers might find a home and be supported by the revenues. They have the barbarity to refuse this charity, criminally turning the revenues to their own use, even though that which has been given by the faithful for a certain purpose should, except by authority of the apostolic see, be applied to that purpose and no other. Detesting such neglect and abuse, we decree, with the approval of the sacred council, that they to whom the duty belongs by right or by statute laid down at the foundation of these places, or by lawful custom, or by privilege of the apostolic see, should strive to reform these places in all that has been referred to above. They are to restore what has been seized, lost and alienated. They should compel the persons in charge to receive the poor people and maintain them in accordance with the resources and revenues of the places. If they are remiss in this, we enjoin on the local ordinaries, even if the institutions enjoy the privilege of exemption, to fulfil each and all of the foregoing, either directly or through others, and to compel the nonexempt rectors by their own authority and the exempt and otherwise privileged rectors by the authority of the apostolic see. Those who object, of whatever state or condition they may be, and those who give them counsel, help or favour, are to be checked by ecclesiastical censure and other legal remedies. By this, however, we do not impair the validity of exemptions or privileges in relation to other matters.

Quia contingit interdum quod xenodochiorum leprosariarum eleemosynariarum seu hospitalium rectores locorum ipsorum cura postposita bona res et iura ipsorum interdum ab occupatorum et usurpatorum manibus excutere negligunt quin immo ea collabi et deperdi domos et aedificia ruinis deformari permittunt et non attento quod loca ipsa ad hoc fundata et fidelium erogationibus dotata fuerunt ut pauperes infecti que lepra reciperentur inibi et ex proventibus sustentarentur illorum id renuunt inhumaniter facere proventus eosdem in usus suos damnabiliter convertentes cum tamen ea quae ad certum usum largitione sunt destinata fidelium ad illum debeant non ad alium salva quidem sedis apostolicae auctoritate converti nos incuriam et abusum huiusmodi detestantes hoc sacro concilio approbante sancimus ut hi ad quos id de iure vel statuto in ipsorum fundatione locorum apposito aut ex consuetudine praescripta legitime vel privilegio sedis apostolicae pertinet loca ipsa studeant in praedictis omnibus salubriter reformare ac occupata deperdita et alienata indebite in statum reduci debitum faciant et ad ipsarum miserabilium personarum receptionem et sustentationem debitam iuxta facultates et proventus locorum ipsorum rectores praedictos compellere non omittant. In quo si forte commiserint negligentiam vel defectum ordinariis locorum iniungimus ut etiamsi pia loca praedicta exemptionis privilegio munita consistant per se ipsos vel alios impleant omnia praemissa et singula et rectores eosdem utique non exemptos propria exemptos vero et alios privilegiatos apostolica ad id auctoritate compellant contradictores cuiuscunque status aut conditionis exsistant ac praebentes eisdem circa praemissa consilium auxilium vel favorem per censuram ecclesiasticam et aliis iuris remediis compescendo nullum tamen per hoc exemptionibus seu privilegiis ipsis quoad alia praeiudicium generando.

In order that the above may be more readily observed, none of these places shall be conferred as benefices on secular clerics, even though this may have been observed as a custom (which we utterly condemn), unless it was otherwise determined at the foundation or unless the post is to be filled by election. But let these institutions be governed by prudent suitable men of good repute, who have the knowledge, good will and ability to rule the institutions, to take care of their property and defend their rights to advantage, to distribute their revenues faithfully for the use of needy persons, and who are not likely to divert the property to other uses. We lay these responsibilities on the consciences of those entrusted with these places, calling on the witness of the divine judgment. Those who are entrusted with the government or administration of such places shall also take an oath, after the manner of guardians, and make inventories of the property belonging to the place, and give an account each year of their administration to the ordinaries or others to whom these places are subject, or to their representatives. If anyone attempts to act otherwise, we decree that the appointment, provision or arrangement is null and void.

Ut autem praemissa promptius observentur nullus ex locis ipsis saecularibus clericis in beneficium conferatur etiamsi de consuetudine quam reprobamus penitus hoc fuerit observatum nisi in illorum fundatione secus constitutum fuerit seu per electionem sit de rectore locis huiusmodi providendum. Sed eorum gubernatio viris providis idoneis et boni testimonii committatur qui sciant velint et valeant loca ipsa bona eorum ac iura utiliter regere et eorum proventus et reditus in personarum usum miserabilium fideliter dispensare et quos in usus alios bona praedicta convertere praesumptio verisimilis non exsistat in quibus sub obtestatione divini iudicii illorum ad quos dictorum locorum commissio pertinet conscientias oneramus. Illi etiam quibus dictorum locorum gubernatio seu administratio committetur ad instar tutorum et curatorum iuramentum praestare ac de locorum ipsorum bonis inventaria conficere et ordinariis seu aliis quibus subsunt loca huiusmodi vel deputandis ab eis annis singulis de administratione sua teneantur reddere rationem. Quod si secus a quoquam fuerit attentatum collationem provisionem seu ordinationem ipsam carere decernimus omni robore firmitatis.

We do not wish, however, the foregoing to apply to the hospices of military or religious orders. For these hospices we order those in charge of them, in virtue of holy obedience, to provide in them for the poor in accordance with the institutes and ancient observances of their orders, and to show themselves duly hospitable. They shall be compelled to do this by strict disciplinary measures of their superiors, notwithstanding any statute or custom. Furthermore, our intention is that, if there are hospices which have had from old times an altar or altars and a cemetery, with priests who celebrate divine services and administer the sacra ments to the poor, or if the parish priests have been accustomed to do this, theseancient customs are to be retained.

Praemissa vero ad hospitalia militarium ordinum aut religiosorum etiam aliorum extendi minime volumus quorum tamen hospitalium rectoribus in sanctae oboedientiae virtute mandamus ut in illis secundum suorum ordinum instituta et antiquas observantias providere pauperibus et hospitalitatem debitam in illis tenere procurent ad quod per superiores eorum arcta districtione cogantur statutis aut consuetudinibus quibuslibet non obstantibus in praemissis. Ceterum nostrae intentionis exsistit quod si qua sint hospitalia altare vel altaria et coemeterium ab antiquo habentia et presbyteros celebrantes et sacramenta ecclesiastica pauperibus ministrantes seu si parochiales rectores consueverint in illis exercere praemissa antiqua consuetudo servetur quoad exercenda et ministranda spiritualia supra. dicta

[2.18]. We wish the constitution to be observed which forbids that anyone even at the presentation of exempt religious, be admitted to some church, contrary custom notwithstanding, unless a portion of the revenues of that church has been assigned to him in the presence of the diocesan bishop, wherewith he may be able to meet his obligations to the bishop and have a suitable means of livelihood. We are therefore taking care, with the approval of the sacred council, to explain the constitution and to add certain considerations. Thus we strictly forbid, adjuring the divine judgment, diocesan bishops to admit anyone presented by any ecclesiastical person having the right of presentation to some church, unless within a certain suitable period, set beforehand by the bishop for the presenter, the one presented is assigned, in the bishop’s presence, a suitable portion of the revenues. If the one presenting neglects to assign this within the period, we decree, lest this neglect harm the presentee, that the bishop should then admit him, unless there is some other canonical obstacle, and the power of assigning is to devolve on the bishop as a penalty against the presenter. We admonish however the diocesan bishops, adjuring the divine judgment, and we lay it on their consciences, that they act justly in assigning this portion, nor are they to be knowingly swayed by hatred or favour or in any other way to assign more or less than what is due. Of course in the churches of priories or of other places, regular as well as secular, in which religious or others, to whom the revenues belong, have been accustomed to carry the burdens mentioned above the above instructions are not to be observed; but the said religious and others are obliged to undertake all the burdens which would lie upon the permanent priests or vicars if the portion had been assigned to them, to treat the priests and vicars correctly, and to provide them with adequate and fitting sustenance. We wish the diocesan bishops to compel the religious and others by ecclesiastical censure to full observance of all this, including the assignation of a just portion by the bishop if the religious and others fail to do this themselves, notwithstanding any exemptions, privileges, customs or statutes, which we wish to be of no avail to the religious and others with regard to the above.

Ut constitutio quae ad ecclesiam aliquam quemvis etiam ad exemptorum praesentationem admitti consuetudine non obstante contraria prohibet nisi praesentato de proventibus eiusdem ecclesiae talis coram dioecesano portio fuerit assignata unde iura possit episcopalia solvere et sustentationem habere congruam sicut expedit observetur ipsam declarare ac quaedam adicere consulta huiusmodi sacri concilii approbatione providimus dioecesanis sub obtestatione divini iudicii districtius inhibentes ne praesentatum aliquem per quamcunque personam ecclesiasticam ius praesentandi ad ecclesiam aliquam habentem admittant nisi intra certum terminum competentem per dioecesanos ipsos praesentantibus praefigendum ipsi praesentato fuerit coram eis ut praescribitur congrua de proventibus ecclesiae portio assignata. Quam si forsan iidem praesentantes intra terminum ipsum assignare neglexerint ne factum eorum noceat praesentato statuimus ut extunc dioecesani debeant praesentatum nisi aliud canonicum obsistat admittere et in poenam praesentantium ad dioecesanos ipsos potestas assignationis huiusmodi devolvatur. Praecipimus autem dioecesanis eisdem sub ipsius obtestatione divini iudicii ipsorum que conscientias oneramus quod moderationem portionis ipsius debite faciant nec odio vel favore vel alias in pluri vel minori circa illam scienter excedant. Sane in prioratuum vel aliorum tam regularium quam saecularium locorum ecclesiis in quibus religiosi vel alii ad quos eorum reditus pertinere noscuntur praedicta consueverunt onera supportare praemissa nullatenus observentur sed onera omnia quae ecclesiarum ipsarum perpetuis presbyteris aut vicariis incumberent si dicta eis assignatio facta esset religiosi et alii supra dicti plene subire ac presbyteros seu vicarios ipsos decenter tractare nec non sustentationem eis praestare sufficientem et congruam teneantur. Ad quae omnia integraliter adimplenda et nihilominus ad observationem debitam assignationis per dioecesanum in casu alio ut praemittitur faciendae religiosos praedictos et alios quoslibet a dioecesanis eisdem ecclesiastica volumus censura compelli non obstantibus exemptionibus aut aliis quibuslibet privilegiis consuetudinibus vel statutis quae circa praemissa vel eorum aliquod religiosis ipsis aut in nullo volumus suffragari.

[2.19]. Since it is only reasonable that those who enjoy advantages should not refuse the burdens connected with them, we decree by the following inviolable constitution that any religious who have in any way obtained monasteries or churches, should take care to pay the procurations of legates of the apostolic see and the obligations to bishops and others which were in force before they took possession, unless they are excused by privilege of the apostolic see, exemption or other lawful cause. We do not wish, however, that such privileges or exemptions should be extended to monasteries or churches which they may happen to acquire in the future.

Cum sit naturae consonum illos non recusare onera qui rerum commoda complectuntur hac in perpetuum valitura constitutione sancimus ut religiosi quicunque pro monasteriis et ecclesiis quae ad eos quocunque sunt titulo devoluta procurationes legatorum sedis apostolicae ac iura episcopalia et alia praestari pro ipsis antequam ad eos pervenissent solita prompte solvere studeant nisi forsan sedis apostolicae privilegio exemptione vel alia causa legitima ab his se valeant excusare. Privilegia vero seu exemptiones huiusmodi ad monasteria seu ecclesias quae ad eos obvenire continget in posterum volumus non extendi.

[2.20]. We have heard with sorrow that prelates visiting the monasteries of the Cistercian order, although charitably received and courteously served with all that is needful, are nevertheless not content with the food prescribed by the monastic rule. Contrary to the privileges of the said order they demand meat and if it is not served to them, they obtain it by force. Although they receive suitable alms in these monasteries, the prelates procure more for themselves against the will of the religious, sometimes even in places where neither custom nor law provide a title to procurations. They demand and extort money for their horses to be shoed, even when this is unnecessary, and their cooks demand and extort money by reason of their office; nor do they observe the arrangements made between the prelates and the monks concerning procurations.

Ad nostrum quod dolentes referimus pervenit auditum quod ecclesiarum praelati ad monasteria Cisterciensis ordinis accedentes licet ab eis caritative recipiantur et eis curialiter necessaria ministrentur cibis tamen regularibus non contenti contra privilegia dicti ordinis Carnes petunt et si eis non ministrentur auferunt violenter et licet in locis eisdem fiant eleemosynae competenter ipsi tamen praelati ipsis religiosis invitis alias eleemosynas faciunt etiam in aliquibus locis in quibus procurationes non habent de consuetudine vel de iure. Pro equitaturis quoque ferrandis licet ferris non egeant et coci eorum sui officii ratione pecuniam exigunt et extorquent nec compositiones super procurationibus inter praelatos ipsos et eos initas eis servant.

In receiving the procurations they are so oppressive that in one short hour they consume what would last the community for a long time. They have with them, while they are receiving the procurations, their hunting-dogs, falcons and hawks. Unless their demands are met, the doors of monasteries or churches are often violently broken and the ornaments of the church are carried off. Without any privilege from the apostolic see they receive several procurations in one day occasionally paid in money, even without making a visitation; and on the occasion of these procurations they often demand from the monks what these are not obliged to pay them, laying on the monks an intolerable burden. There are also some prelates who impose on exempt and other religious the greater part of procurations due to nuncios of the apostolic see and other extraordinary burdens, in order to free themselves and secular priests, without any consultation with the religious about dividing the load. In many other ways the said prelates oppress exempt monasteries and churches which are subject to these monasteries in both civil and canon law, in receiving their procurations and in imposing unaccustomed burdens.

Ipsis etiam in recipiendis procurationibus ita graves exsistunt quod ipsis in eorum monasteriis et ecclesiis procuratores recipientibus longi temporis victum brevis hora consumit et dum procurationes recipiunt canes venaticos falcones et accipitres se cum habent et nisi voluntati satisfiat eorum valvae monasteriorum seu ecclesiarum per violentiam saepe franguntur et ornamenta ecclesiae exportantur plures que procurationes recipiunt una die sedis apostolicae privilegio non suffulti interdum in pecunia numerata visitationis etiam officio non impenso et occasione dictarum procurationum iidem praelati ab ipsis frequenter exigunt quae illis solvere non tenentur intolerabilia eisdem gravamina cumulantes. Sunt et nonnulli qui procurationes nunciorum apostolicae sedis alia que extraordinaria onera exemptis et aliis religiosis pro maiori parte imponunt ut se ac presbyteros liberent saeculares religiosos ad ordinandum huiusmodi onerum distributionem minime assumentes. In multis etiam aliis praefati praelati exempta monasteria et ipsorum ecclesias utroque illis iure subiectas gravant in procurationibus recipiendis et oneribus insolitis imponendis.

We wish therefore to provide a suitable remedy for this state of affairs. We decree, with the approval of the sacred council, that if the bishops come to the said monasteries not for visitation but for hospitality, they should receive graciously the refreshment offered in charity to them. But if the bishops come to these monasteries and receive the procurations due to them by common law custom, privilege or any other law, they may if they wish be served with meat on days when it is permitted, in the houses of the monasteries if these are available, but outside the monastic precincts, notwithstanding any privilege to the contrary; if the houses are not available, they may be served within the monastic precincts but not inside the religious door, as it is called. Nor do we consider it unbecoming if the fragments which are collected from the tables of the bishops and the members of their households are collected up and given by the bishops’ almoners to the poor of the area. The prelates are carefully to refrain from all the other oppressions mentioned above, if they wish to avoid the indignation of God and of the apostolic see.

Nos igitur super his volentes de opportuno remedio providere sacri approbatione concilii duximus statuendum ut si episcopi non causa visitationis sed caritativae hospitalitatis ad monasteria venerint supra dicta victualia gratiose recipiant quae caritatis gratia eis fuerint ministrata. Ipsis autem episcopis ad monasteria venientibus supra dicta et procurationes ibidem recipientibus sibi debitas de iure communi consuetudine privilegio vel iure alio speciali in domibus ipsorum monasteriorum extra tamen septa ipsorum existentibus si quae fuerint ad hoc aptae alioquin intra septa ipsa non tamen intra portam quam regularem appellant Carnium pro congruentia temporis si voluerint privilegio non obstante quocunque cibaria ministrentur. Nec inconveniens reputamus si fragmenta quae de mensis ipsorum episcoporum et suorum familiarium colliguntur per ipsorum episcoporum eleemosynarios ibidem pauperibus erogentur. Ab aliis autem gravaminibus expressis superius praelati diligenter abstineant si dei et apostolicae sedis indignationem voluerint evitare.

[2.21]. By the present constitution we order local ordinaries, when the matter becomes known to them, to publish or have published by their subjects the sentences of excommunication and interdict pronounced by law against those who, either on their own initiative or at the command of others, exact or extort tolls or imposts, to the danger of their own souls and the disadvantage of those they oppress, from churches or ecclesiastical persons for goods that are their own, which they are not carrying or having carried or sending for the purposes of trade. They shall continue to publish such sentences until restitution is made for the exactions and fitting satisfaction is given.

Praesenti constitutione iubemus ut locorum dioecesani contra eos qui ab ecclesiis vel personis ecclesiasticis pro earum rebus propriis quas non negotiandi causa deferunt aut deferri faciunt vel transmittunt pedagia vel guidagia suo vel alieno nomine exigunt vel extorquent in animarum suarum periculum et eorum a quibus ea exigunt praeiudicium et gravamen excommunicationis et interdicti sententias a iure prolatas postquam de his ipsis constiterit omnino publicent vel a suis subditis tamdiu publicari donec illi sic exacta restituerint et de transgressione huiusmodi satisfecerint competenter.

[2.22]. We are gravely disturbed that, owing to the negligence of some rectors, their subjects fear no punishment and so are encouraged in bad behaviour. Many ministers of churches have cast aside clerical modesty. They ought to offer to God a sacrifice of praise, the fruit of their lips, in purity of conscience and devotion of mind. Instead they presume to say or chant the canonical hours in a hurried manner, omitting parts, mingling with them conversation which is mostly vain, profane and unbecoming. They come late to choir, or often leave the church without good reason before the end of the office, occasionally carrying birds or having them carried and bringing hunting-dogs with them. As if regardless of their clerical obligations, they presume to celebrate or be present at office, even though tonsured and vested, with an utter lack of devotion.

Gravi nimirum turbatione movemur quod ex nonnullorum rectorum negligentia quae dum spem impunitatis permittit multam nutrire pestilentiam consuevit in subditis plerique ecclesiarum ministri modestia ordinis clericalis abiecta dum offerre deo sacrificium laudis fructum labiorum suorum in puritate conscientiae et animi devotione deberent horas canonicas dicere seu psallere transcurrendo syncopando extranea quidem et plerumque vana profana et inhonesta intermiscendo colloquia tarde ad chorum conveniendo seu ecclesiam ipsam absque rationabili causa ante finem officii exeundo frequenter aves interdum portando seu faciendo portari canes que se cum ducendo venaticos ac quasi nihil praetendentes de clericali militia in corona vestibus et tonsura divina etiam celebrare aut eis interesse nimis indevote praesumunt.

There are some, both clergy and laity, especially on the vigil of certain feasts when they ought to be in church persevering in prayer, who are not afraid to hold licentious dances in the cemeteries of the churches and occasionally to sing ballads and perpetrate many excesses. From this sometimes there follows the violation of churches and cemeteries, disgraceful conduct and various crimes; and the liturgical office is greatly disturbed, to the offence of the divine majesty and the scandal of the people nearby. In many churches also the vessels, vestments and other articles necessary for divine worship are, considering the churches’ means, unworthy.

Nonnulli etiam tam clerici quam laici praesertim in festorum certorum vigiliis dum in ecclesiis deberent orationi insistere non verentur in ipsis earum que coemeteriis choreas facere dissolutas et interdum canere cantilenas ac multas insolentias perpetrare ex quibus ecclesiarum et coemeteriorum violationes inhonesta varia que delicta quandoque sequuntur et ecclesiasticum plerumque perturbatur officium in divinae maiestatis offensam et adstantium scandalum populorum. In multis insuper ecclesiis cum vasis vestimentis et ceteris ornamentis ad divinum cultum necessariis indecentibus utique pensatis earum facultatibus deservitur.

We do not wish these transgressions to increase and become a bad example to others. We therefore, with the approval of the sacred council, forbid these practices. We decree that those whose duty it is -- namely the local ordinaries for the non-exempt and the superiors for the exempt and otherwise privileged-must exercise watchful, care to get rid of all negligence and carelessness, to reform the above-mentioned things and to correct each of them. Also, the day and night office is to be devoutly chanted at the proper hours in cathedrals and in regular and collegiate churches, and in other churches it is to be fittingly and duly celebrated, if ordinaries and superiors wish to avoid the indignation of God and of the apostolic see. They are to curb, if they have jurisdiction, those who oppose correction, by ecclesiastical censure and other suitable remedies. In this and other matters which concern the worship of God and the reform of morals, and also the honourable reputation of churches and cemeteries, they are to see to it, as far as duty binds them, that the sacred canons are inviolably observed, and they shall take care to be well acquainted with these canons.’

Ne igitur transgressiones invalescant huiusmodi aliis que veniant in exemplum sacri concilii approbatione hoc fieri prohibentes sancimus ut illi ad quos id pertinet et in eorum si utique exempti non sint negligentiam vel defectum locorum ordinarii si vero exempti fuerint aut alias circa hoc privilegiati superiores ipsorum omni negligentia vel incuria penitus relegata circa reformanda praemissa et eorum singula corrigenda nec non ut in cathedralibus regularibus et collegiatis ecclesiis horis debitis devote psallatur in aliis vero convenienter et debite celebretur divinum diurnum et nocturnum officium si dei et apostolicae sedis indignationem evitare voluerint sollicitam curent diligentiam adhibere contradictores per censuram ecclesiasticam dummodo ad eos illam exercere pertineat aliis que opportunis remediis compescendo facientes prout ad eos spectat in his et aliis quae ad divinum cultum et morum reformationem pertinent ac ecclesiarum et coemeteriorum respiciunt honestatem sacrorum statuta canonum ad quae scienda diligens curent adhibere studium irrefragabiliter observari.

[2.23]. We think it altogether right and fitting that clerics, both religious and others, who belong to the household of a cardinal of the holy Roman church or of any bishop in communion with the apostolic see, should join with them in the divine office. We therefore concede, with the approval of the sacred council, that these clerics may lawfully say the same office as the cardinal or bishop, nor are they obliged to say any other.

Dignum prorsus et congruum arbitrantes quod clerici tam religiosi quam alii cardinalium sacrosanctae Romanae ecclesiae ac quorumcumque pontificum gratiam et communionem apostolicae sedis habentium commensales domestici se possint ipsis in divinis officiis coaptare ut illud quod iidem cardinales seu pontifices dicunt officium licite dicere valeant nec ad dicendum aliquod aliud teneantur sacri approbatione concilii indulgemus.

[2.24]. Among the cares lying heavily on us there is one on which we reflect constantly: how we may lead the erring into the way of truth and win them for God with the help of his grace. This is what we seek earnestly and longingly, to this we direct our mind with great zeal, to this we are alert with an ever-attentive enthusiasm. We are in no doubt that to attain our desire, the word of God should be fittingly explained and preached to great advantage. Nor are we unaware that the word of God is learned in vain and returns empty to the speaker if it is directed to the ears of those ignorant of the speaker’s language. We are therefore following the example of him whom we, though unworthy, represent on earth. He wished that his apostles, going through the whole world to evangelize, should have a knowledge of every tongue. We desire earnestly that holy church should be well supplied with catholic scholars acquainted with the languages most in use by unbelievers. These scholars should know how to train unbelievers in the christian way of life, and to make them members of the christian body through instruction in the faith and reception of sacred baptism.

Inter sollicitudines nostris humeris incumbentes perpeti cura revolvimus ut errantes in viam veritatis inducere ipsos que lucrifacere deo sua nobis cooperante gratia valeamus hoc est quod profecto desideranter exquirimus ad id nostrae mentis sedulo destinamus affectum ac circa illud diligenti studio et studiosa diligentia vigilamus. Non ambigimus autem quin ad huiusmodi nostrum desiderium assequendum divinorum eloquiorum sit expositio congrua ipsorum que fidelis praedicatio admodum opportuna. Sed nec ignoramus quin et haec promi noscantur inaniter vacua que redire si auribus linguam loquentis ignorantium proferantur. Ideo que illius cuius vicem in terris licet immeriti gerimus imitantes exemplum qui ituros per universum mundum ad evangelizandum apostolos in omni linguarum genere fore voluit eruditos. Viris catholicis notitiam linguarum habentibus quibus utuntur infideles praecipue abundare sanctam affectamus ecclesiam qui infideles ipsos sciant et valeant sacris institutis instruere christicolarum que collegio per doctrinam christianae fidei ac susceptionem sacri baptismatis aggregare.

In order, then, that skill in these languages be attained by suitable instruction, we have stipulated, with the approval of the sacred council, that schools be established for the following languages wherever the Roman curia happens to reside and also at Paris, Oxford, Bologna and Salamanca: that is, we decree that in each of these places there should be catholic scholars with adequate knowledge of Hebrew, Arabic and Chaldaic. There are to be two experts for each language in each place. They shall direct the schools, make faithful translations of books from these languages into Latin, and teach others those languages with all earnestness, passing on a skilful use of the language, so that after such instruction these others may, God inspiring, produce the harvest hoped for, propagating the saving faith among the heathen peoples. The salaries and expenses of these lecturers in the Roman curia will be provided by the apostolic see, those at Paris by the king of France, and those at Oxford, Bologna and Salamanca by the prelates, monasteries, chapters, convents, exempt and nonexempt colleges, and rectors of churches, of England, Scotland, Ireland and Wales, of Italy, and of Spain respectively. The burden of contributing shall be imposed on each in accordance with the needs of the faculties, notwithstanding any contrary privileges and exemptions, which however we do not wish to be impaired in other respects.

Ut igitur peritia linguarum huiusmodi possit habiliter per instructionis efficaciam obtineri hoc sacro approbante concilio scholas in subscriptarum linguarum generibus ubicunque Romanam curiam residere contigerit nec non in Parisiensi et Oxoniensi Bononiensi et Salamantino studiis providimus erigendas statuentes ut in quolibet locorum ipsorum teneantur viri catholici sufficientem habentes Hebraicae Arabicae et Chaldaeae linguarum notitiam duo videlicet uniuscuiusque linguae periti qui scholas regant inibi et libros de linguis ipsis in Latinum fideliter transferentes alios linguas ipsas sollicite doceant earum que peritiam studiosa in illos instructione transfundant ut instructi et edocti sufficienter in linguis huiusmodi fructum speratum possint deo auctore producere fidem propugnaturi salubriter in ipsos populos infideles. Quibus equidem in Romana curia legentibus per sedem apostolicam in studiis vero Parisiensi per regem Franciae in Oxoniensi Angliae Scotiae Hiberniae ac Waliae in Bononiensi per Italiae in Salamantino per Hispaniae praelatos monasteria capitula conventus collegia exempta et non exempta et ecclesiarum rectores in stipendiis et sumptibus volumus provideri contributionis onere singulis iuxta facultatum exigentiam imponendo privilegiis et exemptionibus quibuscunque contrariis nequaquam obstantibus quibus tamen nolumus quoad alia praeiudicium generari.

[2.25]. It is an insult to the holy name and a disgrace to the christian faith that in certain parts of the world subject to christian princes where Saracens live, sometimes apart, sometimes intermingled with Christians, the Saracen priests commonly called Zabazala, in their temples or mosques, in which the Saracens meet to adore the infidel Mahomet, loudly invoke and extol his name each day at certain hours from a high place, in the hearing of both Christians and Saracens and there make public declarations in his honour. There is a place, moreover, where once was buried a certain Saracen whom other Saracens venerate as a saint. A great number of Saracens flock there quite openly from far and near. This brings disrepute on our faith and gives great scandal to the faithful. These practices cannot be tolerated any further without displeasing the divine majesty. We therefore, with the sacred council’s approval, strictly forbid such practices henceforth in christian lands. We enjoin on catholic princes, one and all, who hold sovereignty over the said Saracens and in whose territory these practices occur, and we lay on them a pressing obligation under the divine judgment that, as true Catholics and zealous for the christian faith, they give consideration to the disgrace heaped on both them and other Christians. They are to remove this offence altogether from their territories and take care that their subjects remove it, so that they may thereby attain the reward of eternal happiness. They are to forbid expressly the public invocation of the sacrilegious name of Mahomet. They shall also forbid anyone in their dominions to attempt in future the said pilgrimage or in any way give countenance to it. Those who presume to act otherwise are to be so chastised by the princes for their irreverence, that others may be deterred from such boldness.

Cedit quidem in offensam divini nominis et opprobrium fidei christianae quod in quibusdam mundi partibus principibus christianis subiectis in quibus interdum seorsum interdum vero permixtim cum christianis habitant Sarraceni sacerdotes eorum Zabazala vulgariter nuncupati in templis seu mesquitis suis ad quae iidem Sarraceni conveniunt ut ibidem adorent perfidum Machometum diebus singulis certis horis in loco aliquo eminenti eiusdem Machometi nomen christianis et Sarracenis audientibus alta voce invocant et extollunt ac ibidem verba quaedam in illius honorem publice profitentur ad locum insuper ubi olim quidam sepultus exstitit Sarracenus quem ut sanctum Sarraceni alii venerantur et colunt magna Sarracenorum earundem partium et etiam aliarum confluit publice multitudo ex quibus nostrae fidei non modicum detrahitur et grave in cordibus fidelium scandalum generatur. Cum autem haec in divinae maiestatis displicentia non sint ullatenus toleranda sacro approbante concilio ipsa in terris christianorum districtius fieri deinceps inhibemus universis et singulis principibus catholicis sub quorum dominio dicti Sarraceni morantur et fiunt praedicta sub obtestatione divini iudicii obnoxius iniungentes quatenus ipsi tanquam veri catholici et christianae fidei seduli zelatores opprobrium quod tam ipsis quam ceteris christicolis per praemissa ingeritur debita consideratione pensantes ipsum ut proinde aeternae beatitudinis praemium assequantur de terris suis omnino auferant et a suis subditis auferri procurent inhibendo expresse ne praefata invocatio seu professio nominis ipsius sacrilegi Machometi publice aut peregrinatio praelibata ab aliquo in eorum exsistente dominio audeat attentari de cetero vel quomodolibet sustineri. Hi vero qui secus praesumpserint taliter ob divinam reverentiam castigentur ab ipsis quod alii eorum exemplo perterriti a praesumptione simili arceantur.