[2] DECREES [2.]26‒ [2.]38

[2.26]. The apostolic see has received many complaints that some inquisitors, appointed by it to suppress heresy, have overstepped the limits of the power given to them. They occasionally so enlarge their authority that what has been wisely provided by the apostolic see for the growth of the faith, oppresses the innocent under pretext of piety and results in harm to the faithful. The work of the inquisition will be the more successful the more solemnly, diligently and cautiously its investigations are prosecuted. We decree therefore, for the glory of God and the increase of the faith, that this work will be done by both diocesan bishops and by inquisitors appointed by the apostolic see. All worldly affection hatred and fear shall be put aside, as also any seeking of temporal advantage. We decree that the bishops and the inquisitors may act independently of one another. They may summon, arrest or hold for sake-keeping, even securing those arrested hand and foot if it seems necessary. For this we hold them responsible. They may also inquire about those concerning whom inquiry seems right before God and just. The bishop, however, without the inquisitor, or the inquisitor without the diocesan bishop or his officer or the delegate of the chapter when the see is vacant, may not commit to harsh or close imprisonment, which seems more like punishment than custody, or subject anyone to torture or pronounce sentence on anyone, if they can have access to each other within eight days after seeking it; any contravention of this has no legal validity. If nevertheless the bishop, or the delegate of the chapter when the see is vacant, cannot or will not personally meet the inquisitor, or if the inquisitor cannot or will not personally meet either of the other two, the matter may be entrusted to their proxies or settled by counsel and consent through letters.

Multorum querela sedis apostolicae pulsavit auditum quod nonnulli inquisitores per sedem eandem contra pravitatem haereticam deputati metas sibi traditas excedentes sic interdum extendunt suae potestatis officium ut quod in augmentum fidei per circumspectam eiusdem sedis vigilantiam salubriter est provisum dum sub pietatis specie gravantur innoxii cedat in fidelium detrimentum. Propter quod ad dei gloriam et augmentum eiusdem fidei ut negotium inquisitionis huiusmodi eo prosperetur felicius quo deinceps eiusdem labis indago solemnius diligentius et cautius peragetur ipsum tam per dioecesanos episcopos quam per inquisitores a sede apostolica deputatos omni carnali amore odio vel timore ac cuiuslibet commodi temporalis affectione semotis decernimus exerceri sic quod quilibet de praedictis sine alio citare possit et arrestare sive capere ac tutae custodiae mancipare ponendo etiam in compedibus vel manicis ferreis si ei visum fuerit faciendum super quo ipsius conscientiam oneramus nec non inquirere contra illos de quibus pro huiusmodi negotio secundum deum et iustitiam viderit expedire. Duro tamen tradere carceri sive arcto qui magis ad poenam quam ad custodiam videatur vel tormentis exponere illos aut ad sententiam procedere contra eos episcopus sine inquisitore aut inquisitor sine episcopo dioecesano aut eius officiali vel episcopali sede vacante capituli super hoc delegato si sui adinvicem copiam habere valeant intra octo dierum spatium postquam se invicem requisierint non valebit et si secus praesumptum fuerit nullum sit et irritum ipso iure. Verum si episcopus vel eius capituli sede vacante delegatus cum inquisitore aut inquisitor cum altero eorundem propter praemissa nequeat aut nolit personaliter convenire possit episcopus vel eius seu capituli sede vacante delegatus inquisitori et inquisitor episcopo vel eius delegato seu sede vacante illi qui ad hoc per capitulum fuerit deputatus super illis committere vices suas vel suum significare per litteras consilium et consensum.

In regard to the custody of prisons for heretics, commonly called walls in certain regions, we have realized that much deceit has been practised of late, and we wish to obviate this. We decree that any such prison or wall, which we wish for the future to be for the joint use of bishop and inquisitor, shall have two principal guards, discreet, diligent and trustworthy, one to be appointed and provided for by the bishop, the other by the inquisitor. Each of these guards may have a loyal and trustworthy assistant. For each room of the prison there will be two different keys, one held by each guard. He may entrust or subdelegate his key to his assistant for the purpose of ministering to the prisoners. Furthermore, the guards, before they assume office, shall, in the presence of both the bishop, or the chapter while the see is vacant, and the inquisitor, or their substitutes, take an oath on the holy gospels, which they shall touch, that they will use all diligence and care in their duty of guarding those placed or to be placed in their custody on account of the crime of heresy; that one guard shall say nothing in secret to a prisoner out of hearing of the other guard; that they will administer faithfully and without any deduction the provisions which the prisoners receive from the administration and those that they may be offered by relatives, friends or other trustworthy persons, unless there is an order to the contrary from the bishop and the inquisitor or their deputies, and that in this matter there will be no fraud. The assistants of the guards shall take the same oath in the presence of the same persons before exercising their office. And since it often happens that bishops have their own prisons, not shared with inquisitors, we wish and strictly command that the guards appointed by the bishop, or by the chapter while the see is vacant, and their assistants, shall take a similar oath before the inquisitors or their substitutes. Notaries of the inquisition shall also swear in the presence of the bishop and the inquisitor or their substitutes, to exercise the office of notary faithfully. The same shall hold good of other persons necessary for the carrying out of this duty.

Sane quia circa custodiam carcerum haereticalium qui muri in quibusdam partibus vulgariter nuncupantur multas fraudes dudum intelleximus perpetratas nos volentes super hoc providere statuimus ut quilibet talis carcer vel murus quem de cetero episcopo et inquisitori praedictis volumus fore communem duos custodes habeat principales discretos industrios et fideles unum quem volet episcopus et providebit eidem alium de quo voluerit inquisitor cui etiam providebit et quilibet praedictorum custodum sub se alium bonum et fidum poterit habere ministrum. In quolibet etiam conclavi eiusdem carceris sive muri erunt duae claves diversae quarum unam unus aliam alius tenebit praedictorum custodum et eam cum officio ministrandi quae incarceratis fuerint ministranda suo poterit committere vel subdelegare ministro. Porro coram episcopo vel capitulo sede vacante et inquisitore praedictis vel substitutis ab eis custodes supra dicti antequam suum officium exsequantur iurabunt ad sancta dei evangelia corporaliter a se tacta quod in custodia immuratorum et aliorum pro crimine supra dicto in sua custodia positorum et ponendorum omnem diligentiam et sollicitudinem quam poterunt fideliter adhibebunt. Et quod alicui incarcerato nihil unus in secreto loquetur quin hoc audiat alter custos. Et quod provisionem quam incarcerati recipiunt ex ordinatione communi et illud quod a parentibus et amicis vel aliis personis fidelibus offeretur eisdem nisi episcopi et inquisitoris vel suorum commissariorum ordinatio refragetur ipsis fideliter et absque deminutione aliqua ministrabunt nec in his fraudem aliquam adhibebunt. Et idem iuramentum et coram eisdem personis ministri custodum priusquam suum exerceant officium exhibebunt. Et quia saepe contingit episcopos proprios habere carceres sibi et dictis inquisitoribus non communes volumus et districte praecipimus ut custodes ad incarceratorum pro dicto crimine custodiam per episcopos vel sede vacante per capitulum deputandi et eorum ministri coram dictis inquisitoribus vel substitutis ab eis praestent simile iuramentum. Notarii quoque inquisitionis coram episcopo et inquisitore vel substitutis ab eis iurabunt suum officium fideliter exercere. Et idem fiet de aliis personis necessariis ad praedictum officium exsequendum.

While it is a grave offence not to work for the extermination of heresy when this monstrous infection requires action, it is also a grave offence and deserving of severe punishment to impute maliciously such wickedness to the innocent. We therefore order bishops, inquisitors and their substitutes, in virtue of holy obedience and under threat of eternal damnation, that they proceed discreetly and promptly against those suspected of heresy, while not imputing maliciously or deceitfully such a disgraceful crime to an innocent person, or accusing him of hindering them in the execution of their office. If they fail, because of hatred, favour, affection, money or temporal advantage, to proceed against someone when they ought, against justice and their conscience, then the bishop or superior is suspended from office for three years and others incur automatic excommunication, in addition to other punishments imposed in accordance with the gravity of the offence. The same penalties apply if they presume for the same reasons to disturb someone with the imputation that he is a heretic or has hindered them in their duties. They shall obtain absolution from this excommunication only from the Roman pontiff, except at the hour of death, and then after making satisfaction. No privilege shall avail in this matter. We wish of course, with the approval of the sacred council, that any other rulings made by our predecessors concerning the office of the inquisition and not in conflict with the above are to remain in full force.

Verum quia nimis est grave ad exterminationem pravitatis praedictae non agere quod ipsius contagiosa enormitas agendum requirit grave est quoque et damnatione dignissimum malitiose insontibus eandem imponere pravitatem episcopo et inquisitori praedictis ac aliis ad dicti exsecutionem officii substituendis ab eis in virtute sanctae oboedientiae et sub interminatione maledictionis aeternae praecipimus ut sic discrete et prompte contra suspectos vel diffamatos de huiusmodi pravitate procedant quod malitiose aut fraudulenter tantam labem seu quod ipsos in exsecutione officii inquisitionis impediat falso alicui non imponant. Quod si odii gratiae vel amoris lucri aut commodi temporalis obtentu contra iustitiam et conscientiam suam omiserint contra quemquam procedere ubi fuerit procedendum super huiusmodi pravitate aut obtentu eodem pravitatem ipsam vel impedimentum officii sui alicui imponendo eum super hoc praesumpserint quoquo modo vexare praeter alias poenas pro qualitate culpae imponendas eisdem episcopus aut superior suspensionis ab officio per triennium alii vero excommunicationis sententias eo ipso incurrant. A qua quidem excommunicationis sententia qui eandem incurrerint nisi per Romanum pontificem nequeant praeterquam in mortis articulo et tunc satisfactione praemissa absolutionis beneficium obtinere nullo in hac parte privilegio suffragante. Alia sane quae circa praemissum inquisitionis officium a nostris sunt praedecessoribus instituta quatenus decreto non obviant sacri approbatione concilii roborata in sua volumus firmitate manere.

[2.27]. We do not wish the splendour of the faith to be obscured, as it were by a dark shadow, by the indiscreet and wicked acts of any inquisitors of heresy. We therefore decree, with the approval of this sacred council, that nobody below the age of forty may be entrusted with the office of inquisitor. We enjoin very strictly on all commissaries of inquisitors or of bishops or, in vacant sees, of chapters that they do not, under pretext of the office of the inquisition, extort money by any unlawful means from anyone, or knowingly attempt to apply the property of churches, on account of the offences of clerics, even to the treasury of a church. If the commissaries disobey, we place them automatically under sentence of excommunication. They cannot be absolved, except at the moment of death, until they have made full satisfaction to those from whom they have extorted the money; all privileges, pacts and remissions are of no avail. Notaries and officials of the inquisition, as also the brethren and associates of the inquisitors and commissaries, who have secret knowledge that the inquisitors and commissaries have committed such extortions, if they wish to avoid the indignation of God and of the apostolic see as well as offence to both, shall strive to correct the culprits severely in secret. If they have such knowledge as to be able to offer proof if need be, they should earnestly report the matter to the relevant superiors of the inquisitors and commissaries, and these superiors are obliged to remove from office those found guilty and then duly to punish or correct them in other ways. Superiors of inquisitors who fail to do this are to be informed of this decree by the local ordinaries, whom we strictly order in virtue of holy obedience to make known these affairs to the apostolic see. Furthermore, we strictly forbid the inquisitors themselves to abuse in any way the concession to carry arms, or to have any but the necessary officials for accomplishing the duties of their office.

Nolentes splendorem solitum negotii fidei per actus indiscretos et improbos quorumvis inquisitorum haereticae pravitatis quasi tenebrosi fumi caligine obfuscari hoc sacro concilio approbante statuimus nullis extunc nisi qui quadragesimum aetatis annum attigerint officium inquisitionis praedictae committi inquisitoribus et tam ipsorum quam episcoporum seu capitulorum sede vacante super hoc deputatis commissariis quibuscunque districtius iniungentes ne praetextu officii inquisitionis quibusvis modis ab aliquibus pecuniam extorqueant nec scienter attentent ecclesiarum bona ob clericorum delictum praedicti occasione officii fisco etiam ecclesiae applicare. Quod si secus in his vel eorum altero fecerint excommunicationis sententiae eos subiacere decernimus ipso facto a qua non possint absolvi praeterquam in mortis articulo donec illis a quibus extorserint plene satisfecerint de pecunia sic extorta nullis privilegiis pactis aut remissionibus super hoc valituris. Notarii vero et officiales dicti officii nec non fratres et socii inquisitorum et commissariorum ipsorum qui dictos inquisitores aut commissarios secrete noverint talia commisisse si indignationem dei et apostolicae sedis vitare voluerint et offensam ipsos graviter arguere et corrigere studeant in secreto. Quod si taliter ea sciverint ut ea probare valeant si sit opus haec praelatis inquisitorum et commissariorum eorundem ad quos id pertinebit nunciare sollicite debeant qui equidem praelati inquisitores et commissarios praedictos reos inde repertos ab officiis amovere et amotos alias punire debite seu corrigere teneantur. Praelatis autem inquisitorum id negligentibus agere praemissa omnia nunciari per praedictos locorum ordinarios volumus quibus ut ea in apostolicae sedis notitiam perferant in virtute sanctae oboedientiae districte praecipimus et mandamus. Porro inquisitoribus ipsis districtius inhibemus ut nec abutantur quomodolibet concessione portationis armorum nec officiales nisi sibi necessarios habeant tales qui se conferant ad sua cum inquisitoribus ipsis officia exsequenda.

2-28 Beguines & Beghards

[2.28]. We entertain in our heart a deep longing that the catholic faith prosper in our time and that the perverseness of heresy be rooted out of christian soil. We have therefore heard with great displeasure that an abominable sect of wicked men, commonly called Beghards, and of faithless women, commonly called Beguines, has sprung up in the realm of Germany. This sect, planted by the sower of evil deeds, holds and asserts in its sacrilegious and perverse doctrine the following errors.

Ad nostrum qui desideranter in votis gerimus ut fides catholica nostris prosperetur temporibus et pravitas haeretica de finibus fidelium exstirpetur non sine displicentia grandi pervenit auditum quod secta quaedam abominabilis quorundam hominum malignorum qui beguardi et quarundam infidelium mulierum quae beguinae vulgariter appellantur in regno Alemanniae procurante satore malorum operum damnabiliter insurrexit tenens et asserens doctrina sua sacrilega et perversa inferius designatos errores.

First, that a person in this present life can acquire a degree of perfection which renders him utterly impeccable and unable to make further progress in grace. For, as they say, if someone could always make further progress, he could become more perfect than Christ.

Primo videlicet quod homo in vita praesenti tantum et talem perfectionis gradum potest acquirere quod reddetur penitus impeccabilis et amplius in gratia proficere non valebit. Nam ut dicunt si quis semper posset proficere posset aliquis Christo perfectior inveniri.

Secondly, that it is not necessary to fast or pray after gaining this degree of perfection, for then the sensitive appetite has been so perfectly subjected to the spirit and to reason that one may freely grant the body whatever pleases it.

Secundo quod ieiunare non oportet hominem nec orare postquam gradum perfectionis huiusmodi fuerit assecutus quia tunc sensualitas est ita perfecte spiritui et rationi subiecta quod homo potest libere corpori concedere quicquid placet.

Thirdly, that those who have reached the said degree of perfection and spirit of liberty, are not subject to human obedience nor obliged to any commandments of the church, for, as they say, where the spirit of the Lord is, there is freedom.

Tertio quod illi qui sunt in praedicto gradu perfectionis et spiritu libertatis non sunt humanae subiecti oboedientiae nec ad aliqua praecepta ecclesiae obligantur quia ut asserunt ubi spiritus domini ibi libertas.

Fourthly, that a person can gain in this life final beatitude in every degree of perfection that he will obtain in the life of the blessed.

Quarto quod homo potest ita finalem beatitudinem secundum omnem gradum perfectionis in praesenti assequi sicut eam in vita obtinebit beata.

Fifthly, that any intellectual nature in itself is naturally blessed, and that the soul does not need the light of glory to elevate it to see God and enjoy him blissfully.

Quinto quod quaelibet intellectualis natura in se ipsa naturaliter est beata quod que anima non indiget lumine gloriae ipsam elevante ad deum videndum et eo beate fruendum.

Sixthly, that the practice of the virtues belongs to the state of imperfection and the perfect soul is free from virtues.

Sexto quod se in actibus exercere virtutum est hominis imperfecti et perfecta anima licentiat a se virtutes.

Seventhly, that to kiss a woman is a mortal sin since nature does not incline one to it, but the act of intercourse is not a sin, especially in time of temptation, since it is an inclination of nature.

Septimo quod mulieris osculum cum ad hoc natura non inclinet est mortale peccatum actus autem carnalis cum ad hoc natura inclinet peccatum non est maxime cum tentatur exercens.

Eighthly, that at the elevation of the body of Jesus Christ, they ought not to rise or show reverence to it; it would be an imperfection for them to come down from the purity and height of their contemplation so far as to think about the ministry or sacrament of the eucharist, or about the passion of Christ as man.

Octavo quod in elevatione corporis Iesu Christi non debent assurgere nec eidem reverentiam exhibere asserentes quod esset imperfectionis eisdem si a puritate et altitudine suae contemplationis tantum descenderent quod circa ministerium seu sacramentum eucharistiae aut circa passionem humanitatis Christi aliqua cogitarent.

With the counterfeit appearance of sanctity they say and do other things also that offend the eyes of the divine majesty’ and constitute a grave danger to souls. Since the duty of the office committed to us obliges us to exstirpate from the catholic church this detestable sect and the above execrable errors, lest they be further propagated and corrupt the hearts of the faithful, we condemn and utterly reject, with the approval of the sacred council, the sect itself and the errors described above, and we strictly forbid anyone henceforth to hold, approve or defend the errors. We decree that those who act otherwise are to be punished with canonical censure. The diocesans and the inquisitors of heresy for the regions where these Beghards and Beguines live, are to exercise their office with special care concerning them, making inquiries about their life and behaviour and about their beliefs in relation to the articles of faith and the sacraments of the church. They are to impose due punishment on those whom they find guilty, unless there is voluntary abjuration of the above errors and repentance with fitting satisfaction.

Nonnulla etiam alia sub simulata quadam sanctitatis specie dicunt faciunt et committunt quae oculos divinae maiestatis offendunt et grave in se continent periculum animarum. Cum autem ex debito commissi nobis officii huiusmodi sectam detestabilem et praemissos ipsius exsecrandos errores ne propagentur ulterius et per eos corda fidelium damnabiliter corrumpantur exstirpare ab ecclesia catholica necessario habeamus nos sacro approbante concilio sectam ipsam cum praemissis erroribus damnamus et reprobamus omnino inhibentes districtius ne quis ipsos de cetero teneat approbet vel defendat. Eos autem qui secus egerint animadversione canonica decernimus puniendos. Porro dioecesani et illarum partium inquisitores haereticae pravitatis in quibus beguardi et beguinae huiusmodi commorantur suum officium circa eos diligenter exerceant inquirentes de vita et conversatione ipsorum qualiter ve sentiant de articulis fidei et ecclesiae sacramentis. In illos vero quos culpabiles repererint nisi abiuratis sponte praedictis erroribus poenituerint et satisfactionem exhibuerint competentem debitam exerceant ultionem.

2-29_Usury

[2.29]. Serious suggestions have been made to us that communities in certain places, to the divine displeasure and injury of the neighbour, in violation of both divine and human law, approve of usury. By their statutes, sometimes confirmed by oath, they not only grant that usury may be demanded and paid, but deliberately compel debtors to pay it. By these statutes they impose heavy burdens on those claiming the return of usurious payments, employing also various pretexts and ingenious frauds to hinder the return. We, therefore, wishing to get rid of these pernicious practices, decree with the approval of the sacred council that all the magistrates, captains, rulers, consuls, judges, counsellors or any other officials of these communities who presume in the future to make, write or dictate such statutes, or knowingly decide that usury be paid or, if paid, that it be not fully and freely restored when claimed, incur the sentence of excommunication. They shall also incur the same sentence unless within three months they delete from the books of their communities, if they have the power, statutes of this kind hitherto published, or if they presume to observe in any way these statutes or customs. Furthermore, since money-lenders for the most part enter into usurious contracts so frequently with secrecy and guile that they can be convicted only with difficulty, we decree that they be compelled by ecclesiastical censure to open their account books, when there is question of usury. If indeed someone has fallen into the error of presuming to affirm pertinaciously that the practice of usury is not sinful, we decree that he is to be punished as a heretic; and we strictly enjoin on local ordinaries and inquisitors of heresy to proceed against those they find suspect of such error as they would against those suspected of heresy.

Ex gravi ad nos insinuatione pervenit quod quorundam communitates locorum in offensam dei et proximi ac contra iura divina pariter et humana usurariam approbantes quodammodo pravitatem per statuta sua iuramento quandoque firmata usuras exigi et solvi nedum concedunt sed ad solvendas eas debitores scienter compellunt ac iuxta ipsorum continentiam statutorum gravia plerumque usuras repetentibus onera aliis que utendo super his diversis coloribus et fraudibus exquisitis repetitionem impediunt earundem. Nos igitur perniciosis his ausibus obviare volentes sacro approbante concilio statuimus ut quicunque communitatum ipsarum potestates capitanei rectores consules iudices consiliarii aut alii quivis officiales statuta huiusmodi de cetero facere scribere vel dictare aut quod solvantur usurae vel quod solutae cum repetuntur non restituantur plene ac libere scienter iudicare praesumpserint sententiam excommunicationis incurrant eandem etiam sententiam incursuri nisi statuta huiusmodi hactenus edita de libris communitatum ipsarum si super hoc potestatem habuerint infra tres menses deleverint aut si ipsa statuta sive consuetudines effectum eorum habentes quoquo modo praesumpserint observare. Ceterum quia feneratores sic ut plurimum contractus usurarios occulte ineunt et dolose quod vix convinci possunt de usuraria pravitate ad exhibendum cum de usuris agetur suarum codices rationum censura ipsos decernimus ecclesiastica compellendos. Sane si quis in illum errorem inciderit ut pertinaciter affirmare praesumat exercere usuras non esse peccatum decernimus eum velut haereticum puniendum locorum nihilominus ordinariis et haereticae pravitatis inquisitoribus districtius iniungentes ut contra eos quos de errore huiusmodi diffamatos invenerint aut suspectos tanquam contra diffamatos vel suspectos de haeresi procedere non omittant.

[2.30]. Complaints, loud, frequent and incessant come to us from certain religious that very many prelates -- bishops, their superiors and others-unjustly disturb in many ways the peace of the religious. Some of them seize and imprison exempt religious when the law does not permit this. Some, by threat of severe penalties, hinder those who owe tithes or revenues to exempt religious from paying and prevent people from hearing their masses. They suspend, interdict and excommunicate without reasonable cause the millers of the religious, their cooks, servants, vassals, and members of household, and anyone who has any relation with them, occasionally also seizing unlawfully their goods. They in no way submit to the appeals which the said exempt religious sometimes make with good reason, because of the foregoing or other oppressions. They now and then seize the appellants on the occasion of these appeals, or they have them seized and thrown into prison.

Frequens et assidua nos quorundam religiosorum querela circumstrepit quod plerique episcopi et eorum superiores et ceteri ecclesiarum praelati ipsorum religiosorum quietem iniuste in subsequentibus multipliciter inquietant. Quidam enim exemptos capiunt et incarcerant in casibus non concessis a iure. Quidam per gravium interminationem poenarum impediunt ne debentes exemptis decimas seu redditus illos solvant eisdem neve aliqui missas eorum audiant. Molentes in molendinis et coquentes in furnis eorum servientes quoque et vasallos et domesticos eorundem vel alios qualitercunque contrahentes et participantes cum ipsis suspendunt interdicunt et excommunicant absque causa rationabili pro libito voluntatis bona illorum interdum nihilominus illicite occupantes. Et appellationibus quas praedicti exempti ob praedicta vel alia gravamina rationabiliter interponunt quandoque minime deferentes appellantes occasione appellationum huiusmodi interdum capiunt aut capi faciunt et carceri mancipari.

There are some prelates, moreover, who without lawful cause do not permit chaplains to celebrate nor to administer the sacraments to the parishioners in churches belonging fully and lawfully to the exempt religious. There are even some prelates who with indiscreet haste unjustly suspend, excommunicate, seize and imprison exempt abbots, monks and laybrothers, as also clerics legally subject to them, and lay under interdict their churches and houses, if they do not obey even in matters where there is no obligation. In addition, the prelates exceed all measure in claiming charitable aid from the exempt religious themselves and from those subject to them. Contrary to law they make demands which are unjust and unusual. They lay new taxes and unfair burdens on parish churches in which exempt religious have the right of patronage. They do not permit legal actions and decisions justly made in favour of the exempt religious, by delegates of the apostolic see or by conservators, to be made public or to be put into execution by their subjects. They restrain public notaries from drawing up instruments, judges from administering justice, and lawyers from giving counsel or aid in the suits or legal business of the exempt religious.

Quidam praeterea capellanos in ecclesiis pleno iure spectantibus ad eosdem licet nulla causa subsit legitima celebrare non sinunt nec ministrare parochianis ecclesiastica sacramenta. Nonnulli etiam indebite abbates monachos et conversos exemptos nec non et clericos ipsis pleno iure subiectos si eis non pareant in his etiam in quibus non tenentur eisdem inconsulta facilitate suspendunt excommunicant capiunt et incarcerant ac loca et ecclesias interdicunt ipsorum. In exigendo insuper ab ipsis exemptis ipsorum que subditis subsidia caritatis excedunt nimium contra eos. Et insolitas ac indebitas ipsis contra iura exactiones imponunt. Novos census et indebita onera parochialibus imponunt ecclesiis in quibus exempti ius obtinent patronatus. Processus iuste factos seu sententias iuste latas a delegatis sedis apostolicae vel a conservatoribus pro exemptis publicari seu exsecutioni mandari a suis subditis non permittunt. Tabellionibus publicis inhibent ne instrumenta conficiant et iudicibus ne iustitiam faciant ac iurisperitis ne consilium vel auxilium praebeant in causis seu negotiis eorundem.

The prelates also refuse to admit to orders or benefices those presented by exempt religious who have the right of presentation, unless the presenters profess obedience in the greeting of the letter of presentation. Furthermore, these prelates, when the churches for which monasteries have the right of patronage become vacant, turn away the suitable persons presented to them and appoint people who are incompetent and unworthy. Certain prelates confer churches, which have the cure of souls and belong to the table maintenance of abbots, and the revenues of which they sometimes hand over for a rent to secular clerics, on their own clergy at the death of those secular clerics, even though the churches because of this are not truly vacant. Some prelates appropriate unjustly for themselves the rights of monks in churches belonging to monasteries, and so regulate the disposal of the revenues that not enough remains for the livelihood of the rectors.

Praesentatos per exemptos ad ordines vel beneficia quorum praesentatio ad eos pertinet nolunt admittere nisi praesentantes ponant oboedientiam in salutatione litterarum quas pro huiusmodi praesentatione transmittunt. Ecclesiis quoque vacantibus in quibus monasteria ius obtinent patronatus repulsis personis idoneis praesentatis ad eas personas instituunt inhabiles et indignas. Quidam etiam ecclesias curam animarum habentes ad mensam abbatum spectantes quarum fructus quandoque clericis saecularibus tradunt seu concedunt ad firmam clericis ipsis decedentibus suis conferunt clericis quamquam ipsae propter hoc ecclesiae in veritate non vacent. Nonnulli quoque in ecclesiis monachorum iura ipsorum iniuste sibi appropriant et de ipsorum redditibus ut volunt ordinant ita quod rectoribus earum non remanet unde valeant sustentari.

Some prelates, armed and with standards hoisted, destroy the mills and other property of exempt religious, disregarding all justice, even when the religious have been in possession from time immemorial. Prelates also often send their relatives and nephews to the monasteries in their cities and dioceses, occasionally with their animals and herdsmen, with the demand that they be provided for. Often also prelates compel abbots and priors of monasteries to grant the possessions of their monasteries or priories to their kindred and nephews either perpetually or for a period; these grants or pensions we wish to be of no consequence in law. They also compel the abbots and priors to present to them for vacant churches in which the monks have the right of patronage, and occasionally to receive into their order, their friends, kindred and nephews. Frequently also they permit and tacitly consent to the seizure, in the prelates’ temporal domains, of movable and immovable property of the monasteries in cases not permitted by law, by the prelates’ soldiers, vassals and secular officials. They also outrage in various other ways both the clerical and lay persons of the monasteries.

Quidam cum armis et erecto vexillo molendina et alia bona contra iustitiam destruunt exemptorum quae etiam tanto tempore possederunt quod de contrario memoria non exsistit. Mittunt que frequenter ad monasteria suarum civitatum et dioecesum suos consanguineos et nepotes et interdum animalia sua cum custodibus ut eis de bonis monasteriorum debeat provideri. Abbates insuper et priores monasteriorum frequenter compellunt ut suis consanguineis et nepotibus monasteriorum suorum seu prioratuum possessiones concedant in perpetuum vel ad tempus quas quidem concessiones vel pensiones nos nullas esse volumus ipso iure. Eosdem quoque abbates et priores quandoque compellunt ad praesentandum sibi ad ecclesias vacantes in quibus ius obtinent patronatus et ad monachandum interdum suos familiares consanguineos vel nepotes. Frequenter etiam permittunt et tacite consentiunt quod in suo dominio temporali per milites vasallos et ipsorum temporales officiales monasteriorum bona mobilia et immobilia per violentiam occupentur in casibus non permissis a iure et aliae variae iniuriae personis ecclesiasticis et monasteriorum hominibus irrogentur.

Besides, the prelates occasionally deprive unjustly of their benefices abbots, priors and others, so that if they can take the revenues of the benefices in the first year, under pretext of a privilege which they claim to have, then they may be able to receive the first year’s revenues of vacant benefices for a certain time. Not content with this, they seize unlawfully horses, cattle, treasure and other property of monasteries and vacant benefices which should be reserved for posterity. Some prelates sell for a time to knights and other powerful persons the revenues and incomes of their dignities, in order to oppress the neighbouring exempt religious more heavily by means of these people. Some even destroy monasteries without just cause. Others often seize houses, hospitals and other property of the monasteries, both movable and immovable, and retain what they have seized. Many times also, without just cause, they prevent exempt religious from repairing their houses. Certain prelates enact statutes derogatory to the privileges of the exempt religious. And in general, very many prelates unjustly inflict grave injury and loss on religious, especially on those who are exempt and have privileges: on their persons, property and rights, both spiritual and temporal.

Praeterea interdum iniuste abbates priores ac alios beneficiatos beneficiis suis privant ut si fructus beneficiorum illorum percipere valeant primo anno praetextu privilegii quod asserunt se habere quod usque ad certum tempus fructus beneficiorum vacantium possint percipere primi anni. Quibus non contenti equos boves thesaurum et alia bona monasteriorum et beneficiorum vacantium illicite occupant quae essent futuris successoribus reservanda. Quidam militibus et aliis potentibus dignitatum suarum redditus et proventus vendunt ad tempus ut per ipsos exempti vicini fortius opprimantur. Nonnulli etiam indebite monasteria dirimunt. Alii domos et hospitalia et alia bona monasteriorum mobilia et immobilia frequenter occupant et detinent occupata. Pluries quoque sine causa iusta impediunt ne exempti loca sua valeant reparare. Quidam statuta faciunt per quae derogatur privilegiis exemptorum. Et generaliter quam plures praelati religiosis praesertim exemptis et privilegiatis in personis et rebus suis ac iuribus spiritualibus et temporalibus graves inferunt contra iustitiam et eorum privilegia iniurias et iacturas.

Since however there is for both regulars and seculars, for superiors and subjects, for exempt and non-exempt, one universal church, outside of which there is no salvation, for all of whom there is one Lord, one faith and one baptism, it is right that all who are of the same body should be of one will, and as brethren bound to one another by the bond of charity. It is right therefore that both prelates and others, exempt and non-exempt, should be content with their rights and abstain from inflicting injury or loss on one another. We therefore strictly command, by the present decree, all prelates of churches that they desist altogether from the oppression described above, and see to it that their subjects do likewise. They are to treat religious men, whether exempt or having privileges or non-exempt, both mendicant and non-mendicant, with charity, and they are to encourage them. They are to respect their rights and privileges as inviolable. And since what is specially forbidden is feared more than what is forbidden merely in general, we forbid most strictly that prelates presume to hinder in any way abbots, priors and other religious from going to their general or provincial chapters.

Verum quia una est regularium et saecularium praelatorum et subditorum exemptorum et non exemptorum universalis ecclesia extra quam nullus omnino salvatur quorum omnium unus est dominus una fides et unum baptisma decet ut omnes qui eiusdem sunt corporis unius etiam sint voluntatis et sicut fratres adinvicem vinculo caritatis sint adstricti. Decet igitur ut et praelati et alii tam exempti quam non exempti suis iuribus sint contenti et alter in alterius iniuriam non prosiliat seu iacturam. Universis itaque praelatis ecclesiarum praesentis sanctionis edicto districte praecipiendo mandamus quatenus ipsi a praedictis gravaminibus omnino cessantes et cessare suos subditos facientes viros religiosos exemptos privilegiatos et non exemptos mendicantes et non mendicantes caritative tractent et foveant et sua iura et privilegia inviolabiliter eis servent. Et quoniam plus solet timeri quod specialiter quam quod generaliter inhibetur eisdem praelatis districtissime inhibemus ut abbates priores et alios religiosos ne ad sua generalia vel provincialia vadant capitula impedire quomodolibet non praesumant.

[2.31]. Religious who presume to administer the sacrament of extreme unction or the eucharist to clerics or lay people or to solemnise marriages, without the special leave of the parish priest, or to absolve those excommunicated by canon law, except in cases expressed in law or granted to them by privilege of the apostolic see, or those excommunicated by sentences promulgated by provincial or synodal statutes, or (to use their own words) to absolve anyone from punishment and guilt, incur automatic excommunication. They are to be absolved only by the apostolic see. The local ordinaries are to announce publicly that they are excommunicated, once this is established, until notified of their absolution. The religious can make no valid appeal in this matter to any exemption or privilege. We also strictly forbid religious, in virtue of holy obedience and under threat of eternal malediction, to disparage prelates in their sermons or to draw the laity away from their churches, to publish false indulgences, to restrain testators, when present at the making of their wills, from making due restitutions or legacies to their mother churches, or to bring about that money legacies, or money owed or perhaps unjustly taken, should come or be bequeathed to themselves or to other individuals of their order, or to their houses, to the detriment of other people. Nor are they to absolve anyone in cases reserved to the apostolic see or to the local ordinaries. They are not to annoy unreasonably ecclesiastical persons who prosecute justice against them, especially before judges delegated by us, nor are they to bring them to court in more than one place, especially if these places are distant.

Religiosi qui clericis aut laicis sacramentum unctionis extremae vel eucharistiae ministrare matrimonia ve solemnizare non habita super his parochialis presbyteri licentia speciali aut qui excommunicatos a canone praeterquam in casibus a iure expressis vel per privilegia sedis apostolicae concessis eisdem vel a sententiis per statuta provincialia aut synodalia promulgatis seu ut verbis eorum utamur a poena et culpa absolvere quemquam praesumpserint excommunicationis incurrant sententiam ipso facto per sedem apostolicam dumtaxat absolvendi quos etiam locorum ordinarii postquam de hoc eis constiterit excommunicatos faciant publice nunciari donec de absolutione ipsorum eis fuerit facta fides nullo religiosis eisdem super hoc exemptionis vel alio privilegio suffragante. Quibus etiam in virtute sanctae oboedientiae et sub interminatione maledictionis aeternae districtius inhibemus ne in sermonibus suis ecclesiarum praelatis detrahant aut etiam retrahant laicos ab ecclesiarum suarum frequentia vel accessu seu indulgentias pronuncient indiscretas neve cum confectionibus testamentorum intererunt a restitutionibus debitis aut legatis matricibus ecclesiis faciendis retrahant testatores nec legata vel debita aut male ablata incerta sibi aut aliis singularibus sui ordinis vel conventibus in aliorum praeiudicium fieri seu erogari procurent nec etiam in casibus sedi apostolicae aut locorum ordinariis reservatis quemquam absolvere aut personas ecclesiasticas praesertim coram iudicibus delegatis a nobis suam contra eos iustitiam prosequentes vexare indebite aut ad loca plura et praesertim multum remota convenire praesumant.

Those who presume to act contrary to this decree are subject for two months to the penalties usually imposed by their rule or statutes on those who commit grave crimes or faults. Dispensation shall not be granted without manifest necessity. Their superiors, besides, unless after these excesses they make full satisfaction within a month to the churches or ecclesiastical persons harmed or offended, after being required to do so, incur automatic suspension until they have made due satisfaction, notwithstanding statutes or privileges of whatever tenor. Of course the religious who have been granted permission by the aposto lic see to administer the sacraments to members of their household or to the poorin their hospices, are not affected by this decree.

Si qui vero praemissa vel aliquod de praemissis attentare praesumpserint per duos menses subiaceant poenis illis quae secundum eorum regulam vel statuta pro gravibus criminibus seu culpis eis consueverunt imponi super quibus absque manifesta necessitate cum eis non valeat dispensari. Ceterum praelati eorum nisi de his quae occasione praemissorum excessuum ad eos quoquo modo pervenerint ecclesiis aut personis ecclesiasticis damnificatis vel laesis satisfactionem plenariam exhibuerint infra mensem postquam super hoc fuerint requisiti suspensionis sententiam usque ad satisfactionem debitam eo ipso incurrant non obstantibus praemissis statutis aut quibuslibet privilegiis cuiuscunque tenoris exsistant.

[2.32]. With the approval of the sacred council, we grant by this present constitution to an archbishop passing through, or perhaps turning aside, to exempt localities of his diocese to have the cross carried openly before him, to bless the people, to hear the divine offices there privately or publicly, also to celebrate them in pontificals and to have them celebrated in his presence without pontificals, notwithstanding any contrary privilege. In like manner we grant to a bishop that in exempt localities of his diocese he may bless the people, hear the divine offices and celebrate them there, as also have them celebrated in his presence. Under pretext of this concession, however, the archbishop or bishop may exercise no other jurisdiction in the exempt or privileged localities. He is not to annoy the exempt or privileged persons, there should be no cause for complaint and nothing prejudicial to the exemption or privileges of the religious. The archbishop or bishop does not acquire by this decree any other right.

Sane religiosis illis quibus est ab apostolica sede concessum ut familiaribus suis domesticis aut pauperibus in hospitalibus suis degentibus sacramenta possint ecclesiastica ministrare nullum ex praemissis volumus quoad hoc praeiudicium generari. Archiepiscopo per quaevis loca exempta suae provinciae facienti transitum aut ad ea forsan declinanti ut crucem ante se libere portari faciat benedicat populo divina officia privatim vel publice ibidem audiat et ea etiam in pontificalibus celebret et faciat in sua praesentia sine pontificalibus celebrari quovis privilegio contrario non obstante sacro approbante concilio praesentis constitutionis serie duximus concedendum. Simili modo concedimus episcopo ut in locis eisdem suae dioecesis possit populo benedicere audire divina officia et ea etiam celebrare et in sua praesentia facere celebrari sic tamen quod praetextu concessionis huiusmodi in locis ipsis exemptis vel circa hoc privilegiatis nullam aliam iurisdictionem idem archiepiscopus vel episcopus exerceat nec personis exemptis vel privilegiatis molestiam inferat vel gravamen nullum que exemptioni vel privilegiis eorundem aliud praeiudicium generetur nec ipsis archiepiscopo vel episcopo ius aliud quomodolibet acquiratur.

[2.33]. If anyone at the instigation of the devil has committed the sacrilege of wrongfully and rashly striking a bishop, or of seizing or banishing him, or has ordered these things to be done, or approved them when done by others, or been an accomplice, or given advice or shown favour, or knowingly defended the guilty, and has not incurred excommunication by canons already published, he is excommunicated by this our present constitution, notwithstanding any custom to the contrary. Indeed, with the approval of the sacred council, we consider such a custom to be a corruption, and the culprit may be absolved by the supreme pontiff only, except at the moment of death. In addition, he shall lose all fiefs, leases, offices and benefices, whether spiritual or temporal, which he holds from the church over which the offended bishop presides. All these shall revert freely to that church. The offender’s descendants in the male line to the second generation shall be disqualified, without hope of dispensation, from holding ecclesiastical benefices in the city and diocese of the bishop. The offender’s estates also, when within one diocese, shall lie under interdict until he has made due satisfaction. The place where the captured bishop is detained shall likewise be under interdict for as long as he remains detained. If the criminal’s estates include two or more dioceses, then the diocese of his principal domicile and the diocese where the crime was committed, if the land is his, and two other dioceses which belong to his territory and are nearest to the place of the crime, shall he under the same interdict.

Si quis suadente diabolo in hoc sacrilegii genus proruperit quod quemvis pontificem iniuriose vel temere percusserit aut ceperit seu banniverit vel haec mandaverit fieri aut facta ab aliis rata habuerit vel socius in his fuerit facientis aut consilium in his dederit aut favorem seu scienter defensaverit eundem in illis casibus de praedictis in quibus excommunicationem per iam editos canones non subiret sit huius nostrae constitutionis auctoritate non obstante quacunque consuetudine quam reputamus approbante sacro concilio potius corruptelam anathematis mucrone percussus a quo nequeat nisi per summum pontificem praeterquam in articulo mortis absolvi. A feudis insuper locationibus officiis et beneficiis spiritualibus sive temporalibus quae ab ecclesia cui sic offensus praeest episcopus obtinet cadat hoc ipso ac ad eandem ecclesiam libere revertantur. Ipsius filii per masculinam descendentes lineam usque ad generationem Secundam omni spe dispensationis adempta reddantur ipso facto inhabiles ad ecclesiastica beneficia in civitate et dioecesi in quibus idem episcopus praesidet obtinenda. Terra quoque ipsius dum tamen ultra unam dioecesim non contineat usque ad condignam satisfactionem eiusdem nec non locus aut loca in quibus captus episcopus detinebitur quamdiu detentio ipsa in eisdem duraverit ecclesiastico subiaceant interdicto. Quod si terra eiusdem duas dioeceses vel ultra contineat dioecesis domicilii principalis ipsius et illa etiam in qua fuerit delictum commissum si sua sit et duae aliae quae sub ipso sint eidem loco magis vicinae interdicto subiaceant supra.

Since his confusion will increase the more his offence is known, his excommunication will be announced in public, with the ringing of bells and candles burning, until he has made due satisfaction, in all the places where the crime was committed, as also in the churches of the neighbouring cities and dioceses, on all Sundays and feast days. And when he is to receive absolution, let him be well prepared to undergo the punishment imposed and, with the help of God, to perform the penance enjoined on him. The city, moreover, that has committed any of the crimes described above against its bishop, shall be placed under the above-mentioned interdict until it has made satisfaction. The authorities, counsellors, bailiffs, magistrates, advocates, consuls, governors and officials of any description who are at fault in this affair, are likewise subject to excommunication from which they can be absolved only in the manner stated above. All these instructions shall be observed all the more strictly in dealing with those who kill bishops, since they should be punished more severely than the offenders already mentioned and merit greater indignation.

dicto Et quia eo maior erit ipsius confusio quo sua fuerit culpa patentior quousque dignam satisfactionem praestiterit per omnes illius loci in quo commissum est facinus nec non civitatum et dioecesum vicinarum ecclesias quibuslibet diebus dominicis et festivis pulsatis campanis et candelis accensis excommunicatus publice nuncietur. Et cum absolvendus fuerit sufficienter et idonee caveat quod inferendae poenae parebit et auxiliante domino poenitentiam peraget iniungendam. Civitas autem quae praemissa vel eorum aliquod in episcopum suum commiserit interdicto donec satisfecerit subiaceat memorato. Potestas vero consiliarii ballivus scabini advocati consules rectores et officiales ipsius quocunque nomine censeantur in praemissis culpabiles exsistentes similiter excommunicationis sententiae a qua nisi ut praemittitur non valeant absolutionis obtinere beneficium sint subiecti. Quae omnia tanto magis in episcoporum interfectoribus sunt servanda quanto in eos severior quam in praefatos poena debet exsurgere et gravioris indignationis aculeus desaevire.

Let nobody be surprised that we do not inflict heavier punishment on those who perpetrate the above crimes. Alas! shameful to relate, these crimes are of frequent occurrence, and for the many men of violence an example is needed. The punishment of the offender ought to be in proportion to the dignity of the person wronged. Bishops are called most holy, are Christ’s ambassadors, spiritual fathers, our brothers and fellow bishops, the acknowledged pillars of the church. The punishment, then, ought to be heavy, proportionate to the guilt of one who violates the dignity of such an eminent person. However, we wish to mitigate the severity of the punishment for the present, being prepared to impose other penalties if we see that the offenders’ insolence demands such action. If of course anyone involved in the above cases has been absolved at the moment of death from excommunication, he shall incur automatically the same sentence if after recovery he does not, as soon as conveniently possible, present himself before the Roman pontiff in order to receive humbly his commands, as justice shall advise. Although this has been fully enough provided for elsewhere in the law, we thought it well to make this addition, lest someone from ignorance of the law should busy himself to find excuses.

Nec super haec quisquam miretur quod praemissa perpetrantibus poenas non inferimus graviores. Licet enim quod dicere pudet haec proh dolor frequenter occurrant multis que grassantibus opus esset exemplo et ex dignitate offensi poenam metiri deceat offendentis episcopi enim dicuntur sanctissimi Christi legati exsistunt spirituales sunt patres nostri que fratres et coepiscopi columnae comprobantur ecclesiae quare gravem oporteret esse poenam culpae violantis dignitatem tantae praeeminentiae adaequandam volumus tamen ad praesens in poenarum exaggeratione temperare rigorem ad poenas alias processuri si protervitatem delinquentium hoc exposcere videamus. Sane si quis in aliquo casuum praedictorum fuerit ab excommunicationis sententia in mortis articulo absolutus nisi postquam pristinae restitutus fuerit sanitati quam cito commode poterit conspectui Romani pontificis se praesentare curaverit eius mandatum humiliter recepturus prout iustitia suadebit in eandem excommunicationis sententiam reincidat ipso facto. Quamvis enim super hoc satis plene in iure alibi sit provisum ne tamen aliquis in hoc ex ignorantia iuris se satagat excusare hoc expresse praemissis duximus adnectendum.

[2.34]. Many serious complaints have reached us that some who hold temporal power do not hesitate to capture ecclesiastics frequently and detain them with sacrilegious audacity until they resign their benefices, nor to prevent those summoned to the apostolic see by someone or by law from going there, for the most part seizing them as they depart. In view of the great offence to our honour and that of the apostolic see, as also to the peace and welfare of ecclesiastical persons, not to speak of the damnable scandal, we, with the approval of the sacred council, decree that, in addition to the penalty attached by the canon to such deeds, those who bring them about, if prelates, are suspended for three years from receiving the revenues of their churches. If they are lower clergy, they are automatically deprived of their benefices. Those who have brought about their own capture by the secular power -- this, we have heard, sometimes occurs -- as a pretext for not obeying a summons to the apostolic see, are to incur the same penalty. Resignations of benefices extorted in the above manner, although accepted and ratified by the prelates of those who resign, have no validity whatever. We enjoin on local ordinaries that, after learning that subjects of theirs have incurred these penalties, they do not delay in publishing them and, as far as it concerns them, they put the penalties into execution.

Multorum ad nos gravis querela deduxit quod nonnulli obtinentes temporale dominium viros saepe ecclesiasticos capere captos que donec sua resignent beneficia aut ne citati ad apostolicam sedem ab homine vel a iure venire ad ipsam valeant ausu detinere sacrilego non verentur citatos eosdem in exitu eorum districtuum ut plurimum capientes. Considerantes igitur quantum ex his tam nostro et apostolicae sedis honori quam personarum ecclesiasticarum quieto et prospero statui non sine damnanda exempli pernicie derogetur sacro approbante concilio statuimus ut praeter sententiam canonis quam facientes et fieri procurantes praemissas incurrere dignoscuntur procurantes ipsi personae ecclesiasticae exsistentes a perceptione fructuum ecclesiarum suarum si fuerint praelati triennio sint suspensi. Quod si inferiores exstiterint eo ipso obtentis beneficiis sint privati illis poenam incursuris eandem qui ne citati ut praemittitur ad sedem apostolicam veniant sed ut se obtentu huiusmodi a veniendo excusent a potestate saeculari se capi ut interdum contingisse audivimus procurarint. Sane resignationes beneficiorum modo supra dicto extortas licet a resignantium ipsorum praelatis receptae aut ratae habitae fuerint nullius omnino decernimus esse firmitatis locorum ordinariis iniungentes ut postquam eis constiterit aliquos sibi subiectos poenam et sententiam incurrisse praemissas ipsas publicare non differant exsecutioni que debitae prout ad eos pertinuerit demandare.

[2.35]. Desiring to restrain those whom the rewards of virtue do not induce to observe the law, by the addition of new penalties and by fear of those to be added, we decree that transgressors of the constitution which forbids mendicant religious to acquire houses or places of any kind, or to exchange those already acquired or transfer them to others under any title of alienation, are automatically subject to excommunication.

Cupientes eos quos ad observantiam iurium virtutum praemia non inducunt tam adiectarum exaggeratione poenarum quam adiciendarum de novo formidine a temerariis ausibus refrenare transgressores constitutionis quae religiosis mendicantibus domos ad habitandum vel loca quaecunque de novo recipere recepta hucusque mutare vel ea transferre in alios cuiusvis alienationis titulo interdicit illos etiam religiosos qui aliqua ut audientes a decimarum ecclesiis debitarum solutione retrahant in sermonibus suis vel alibi proferre praesumunt excommunicationis subiacere sententiae decernimus ipso facto.

The same sentence of excommunication is incurred by those religious who presume in their sermons or otherwise to restrain their hearers from due payment of tithes to churches. And since it is not enough to abstain from evil unless good is done, we enjoin on all religious, invoking the divine judgment and under threat of eternal malediction, that whenever they preach to the people on the first, fourth and last Sundays of Lent, and on the feasts of the Ascension of the Lord, Pentecost, the Birthday of blessed John the Baptist, the Assumption and the Birthday of the most blessed virgin Mary, the mother of God, they take care to exhort their hearers expressly, if required by the rectors or vicars of the churches or those taking their place, and also to inform the consciences of their penitents in confession, that they have the obligation to pay tithes. If the religious knowingly evade this duty in their sermons on the above-mentioned days, they are to receive a severe rebuke from their superiors. We also strictly command the superiors, in virtue of holy obedience, to enact laws in accordance with which they may so severely punish transgressors that their punishment may be an example for others. The constitution of our predecessor of happy memory pope Gregory IX, dealing with this matter, is to remain in full force. Those who knowingly have neglected to inform the consciences of penitents with regard to payment of these tithes, are automatically to remain suspended from preaching until they inform the consciences of their penitents, if they can conveniently do this. They are to incur automatic excommunication if they presume to preach without atoning for their neglect as above. We do not however wish this to apply to the religious of monasteries, or the rectors of churches, who are in receipt of tithes.

Et quia nisi fiat quod bonum est a malo abstinere non sufficit religiosis omnibus iniungimus sub obtestatione divini iudicii et interminatione maledictionis aeternae ut quoties populo praedicabunt in prima dominica quarta et ultima quadragesimae et in festis adscensionis dominicae pentecostes nativitatis beati Ioannis baptistae assumptionis et nativitatis beatissimae virginis Mariae matris dei audientes expresse studeant informare si ab ecclesiarum rectoribus vel vicariis aut loca tenentibus eorundem requisiti fuerint nec non et his quorum confessiones audient conscientiam facere quod decimas solvere non omittant. Quod si forte in praedicationibus hoc ipsum supra dictis diebus suadere scienter omiserint per superiores eorum graviter arguantur. Quibus etiam superioribus in virtute sanctae oboedientiae districte praecipimus ut contra taliter omittentes statuta poenalia faciant secundum quae sic acriter puniant transgressores quod poena eorum sit ceteris in exemplum constitutione bonae memoriae Gregorii papae ix praedecessoris nostri circa haec edita in suo nihilominus robore duratura. Qui vero scienter postposuerint confitentibus conscientiam facere de solvendis huiusmodi decimis ab officio praedicationis tamdiu maneant ipso facto suspensi donec confitentibus ipsis si hoc ipsum sibi dicendi commode facultatem habuerint conscientiam fecerint exinde excommunicationis incursuri sententiam ipso facto si praedicare praesumpserint praedicta negligentia ut praemittitur non purgata ad religiosos tamen monasteriorum vel rectores ecclesiarum decimas percipientium nolumus hoc extendi.

Rash violators of the constitution which forbids religious and secular clerics to induce anyone to vow, swear, pledge or otherwise promise that they will choose a burial place beside their churches or, having made this choice, that they will not alter it, incur automatically the same sentence of excommunication (the penalty in the said constitution is to remain in force); they are not to be absolved except by the apostolic see, except at the moment of death, notwithstanding any privileges or statutes of whatever tenor.

Sane temerarios violatores constitutionis illius quae religiosis et clericis saecularibus prohibet ne aliquos ad vovendum iurandum vel fide interposita seu alias promittendum inducant ut sepulturam apud eorum ecclesias eligant vel iam electam ulterius non immutent similem sententiam poena in dicta constitutione contenta in suo perdurante robore incurrere volumus ipso facto ab alio quam a sede apostolica praeterquam in mortis articulo nullatenus absolvendos nullis privilegiis aut statutis cuiuscunque tenoris exsistant super his valituris.

[2.36]. Grave complaint has been made to us by prelates that certain nobles and temporal lords, when their territory has been laid under ecclesiastical interdict, have masses and other divine offices celebrated publicly and solemnly not only in the chapels of their houses, but also in collegiate churches and other churches of prominent places. They invite and, what is worse, sometimes compel now these, now those, to celebrate the offices. Not content with these excesses, they have people summoned, even those under interdict, by the ringing of bells and by the public crier, to hear these masses. Some of the lords and nobles are not afraid to order people, for the most part their own subjects, although they are publicly under excommunication and interdict, not to leave the churches while mass is being celebrated, even though the celebrants urge their departure. It therefore happens frequently that mass is left unfinished to the offence of God and the scandal of clergy and people. In order, then, that excesses so grave may not be imitated because the transgressors are left unpunished, we excommunicate, with the approval of the sacred council, all those who shall presume to compel anyone in any way in places under interdict to celebrate the divine offices, or to summon people in the above way to hear them, especially those under excommunication or interdict. The same penalty is imposed on those who forbid persons publicly excommunicated or under interdict to leave the church during mass when warned to do so by the celebrant, also on those publicly excommunicated and those under interdict who presume to remain in church when named by the celebrant and warned that they must leave. The excommunications can be remitted only by the apostolic see.

Gravis ad nos praelatorum querela perduxit quod nobiles quidam et domini temporales terris eorum ecclesiastico suppositis interdicto nedum in locorum suorum capellis sed et in collegiatis et aliis insignium locorum ecclesiis missas et alia divina officia publice et solemniter faciunt celebrari ad officia eadem celebranda nunc hos nunc illos vocantes et interdum quod est deterius compellentes his que non contenti excessibus per campanarum non solum pulsationem sed et voce praeconia populos etiam interdictos ut interdicti non obstante sententia ad audiendas missas huiusmodi veniant faciunt evocari. Nonnulli quoque ipsorum suis plerumque subiectis ne licet excommunicationis vel interdicti sententia publice sint innodati de ecclesiis dum in ipsis missarum celebrantur solemnia instantibus etiam celebrantibus exeant praecipere non verentur ex quo frequenter contingit quod non sine dei offensa cleri que ac populi scandalo ipsa missarum solemnia remanent inexpleta. Ne igitur excessus sic graves excedentium impunitate trahantur ab aliis in exemplum praesumptores praefatos qui locis interdicto suppositis quemquam de cetero divina celebrare officia quomodolibet cogere aut qui modo praedicto ad officia eadem audienda aliquos excommunicationis praesertim vel interdicti ligatos sententia evocare seu qui ne excommunicati publice aut interdicti de ecclesiis dum in ipsis missarum aguntur solemnia a celebrantibus moniti ut exeant prohibere nec non excommunicatos publice et interdictos qui in ipsis ecclesiis nominatim a celebrantibus ut exeant moniti remanere praesumpserint excommunicationis sententia a qua per sedem dumtaxat apostolicam possint absolvi sacro approbante concilio innodamus.

[2.37]. The friars Minor receive into their churches to hear the divine offices in time of interdict brothers and sisters of the third order, instituted by blessed Francis; they are called continent or of penance. Since this practice generates scandal in the minds of others who are excluded, thus debasing ecclesiastical censure and weakening the force of an interdict, we strictly forbid the friars Minor to admit henceforth in any way to their churches for the divine offices in time of interdict any of the above-mentioned persons, even if they or the friars have privileges of any kind in this matter; we in no way favour such privileges. If the friars infringe this decree, they lie under automatic excommunication, from which they can only be absolved by the Roman pontiff or, if they have made satisfaction, by the local bishops, whom we wish to act in this matter by our authority.

Cum ex eo quod religiosi viri fratres minores in suis recipiunt ecclesiis ad audienda divina officia tempore interdicti fratres et sorores de ordine tertio quem beatus Franciscus instituit exsistentes qui continentes seu de poenitentia nuncupantur scandalum aliorum qui ab his excluduntur mentibus generetur censura vilescat ecclesiastica et minoris auctoritatis interdicti sententia reputetur eisdem fratribus minoribus districtius inhibemus ne de cetero aliquem vel aliquos praedictorum etiamsi super hoc hi vel illi privilegiis quibuscunque muniti exstiterint quae ipsis in nullo prorsus quoad hoc volumus suffragari ad divina in suis ecclesiis tempore interdicti quoquo modo admittant. Quod si fecerint eo ipso excommunicationis sententiae se noverint subiacere a qua per alium quam per Romanum pontificem vel satisfactione praemissa per locorum episcopos quos auctoritate apostolica fungi volumus in hac parte absolutionis beneficium nequeant obtinere.

[2.38]. I came out of paradise, I said: I will water my garden of plants. Thus speaks the heavenly cultivator, who is truly the source of wisdom, God’s Word, begotten by the Father from eternity, yet remaining in the Father. In these last days, made flesh in the womb of a virgin by the operation of the holy Spirit, he went forth to the arduous work of redeeming the human race, giving himself to humanity as the model of a heavenly life. But because so often people, overcome by the anxieties of this mortal life, turned their mental gaze away from such a model, our true Solomon has made in the realm of the church militant, among other gardens, a garden of delight, far from the stormy waves of the world, in which people might devote themselves with greater peace and security to contemplating and imitating the works of the exemplar, and he himself entered this world that he might refresh it with the fertile waters of his spiritual grace and teaching.

Exivi de paradiso dixi rigabo hortum plantationum ait ille coelestis agricola qui vere fons sapientiae verbum dei a patre in patre manens genitum ab aeterno novissime diebus istis fabricante spiritu in utero virginis Caro factum exivit homo ad opus arduum redemptionis humani generis peragendum exemplar se dando coelestis vitae praebens hominibus semetipsum. Verum quia plerumque mortalis vitae sollicitudinibus pressus homo mentis adspectum ab exemplaris huiusmodi intuitu divertebat verus noster Salomon in solio militantis ecclesiae hortum voluptatis inter ceteros quendam fecit a procellosis mundi fluctibus elongatum in quo quietius ac securius vacaretur contemplandis servandis que huiusmodi operibus exemplaris in hunc mundum introivit ipse ut rigaret ipsum foecundis aquis spiritualis gratiae et doctrinae.

This garden is the holy religion of the friars Minor which, enclosed within the firm walls of regular observance, is content with God alone and is constantly enriched with fresh shoots, her sons. Entering this garden, the beloved Son of God gathers the myrrh and spices of mortification and penance which by their marvellous fragrance diffuse to everyone the perfume of an attractive sanctity. This is that form and rule of the heavenly life sketched by that eminent confessor of Christ, saint Francis, who taught his sons its observance by both word and example. The observers of that holy rule, men of zeal and devotion, as both pupils and true sons of so great a father, aspired and still ardently aspire to observe that rule faithfully in all its purity and fullness. They perceived certain particulars of which the interpretation was doubtful, and they prudently had recourse to the apostolic see for clarification. Receiving assurance from that see, to which their very rule proclaims allegiance, they were able to serve the Lord, free from all doubt, in the fullness of charity. Several Roman pontiffs, our predecessors, rightfully heeded their pious and just requests; they defined doubtful points, promulgating certain interpretations and making some concessions, as they thought good for the consciences of the friars and the purity of religious observance. But because there are devout consciences which very often fear sin where it does not exist, and dread any turning in the way of God, the previous clarifications have not fully quietened the consciences of all the friars. There are still some points belonging to their rule and state of life where doubts arise, as many have often told us in public and private consistories. For this reason the friars themselves have humbly entreated us to clarify opportunely the doubts which have arisen and those which may arise in the future, thus applying a remedy by the kindness of the apostolic see.

Hic hortus siquidem est fratrum minorum sancta religio quae muris regularis observantiae firmiter undique circumclusa intra se solo contenta deo adornatur abunde novellis plantationibus filiorum. Ad hunc veniens dilectus dei filius mortificantis paenitentiae myrrham metit cum aromatibus quae suavitate mira universis odorem attrahentis sanctimoniae circumfundunt. Haec est illa coelestis vitae forma et regula quam descripsit ille confessor Christi eximius sanctus Franciscus ac servandam a suis filiis verbo docuit pariter et exemplo. Quia vero dictae sanctae regulae professores ac aemulatores devoti ut et alumni et veri filii tanti patris affectabant sicut et ferventer affectant ad purum et ad plenum praemissam regulam firmiter observare attendentes quaedam quae dubium poterant afferre sensum in ipsius regulae serie contineri pro ipsorum declaratione habenda recurrerunt prudenter olim ad apicem apostolicae dignitatis ut certificati per ipsam cuius pedibus etiam per ipsam regulam sunt subiecti possent domino pulsis cunctis dubiis cum plena caritate conscientiae deservire. Horum autem piis ac iustis supplicationibus plures praedecessores nostri Romani pontifices successive sicut dignum erat applicantes aures et animum declaraverunt ea quae dubia videbantur ediderunt nonnulla et aliqua concesserunt sicut expedire videbant fratrum conscientiis ac purae observantiae status. Verum quia plerumque ubi culpa non est eam timere solent conscientiae timoratae quae in via dei quodcunque devium expavescunt non sunt ad plenum ex dictis declarationibus dictorum omnium fratrum conscientiae quietatae quin circa aliqua ad regulam ipsorum que statum pertinentia dubitationum in ipsis fluctus aliqui generentur et oriantur sicut ad aures nostras pluries et de quampluribus in publicis et privatis consistoriis est perlatum. Quapropter per ipsos fratres nobis exstitit humiliter supplicatum quatenus praedictis dubiis quae occurrerunt et quae possunt occurrere in futurum adhibere opportuna declarationis remedia de benignitate sedis apostolicae curaremus.

We have from a tender age had a warm devotion to those who profess this rule and to the whole order. Now that, though unworthy, we bear the office of universal pastor, we are the more roused to cherish them and to honour them more kindly and attentively, the more often we consider and reflect on the plentiful harvest reaped continually from their exemplary lives and wholesome teaching for the good of the universal church. Moved by the pious intentions of the petitioners, we have directed our efforts to carry out diligently what they ask. We have had a careful examination made of these doubts by several archbishops, bishops, masters in theology and other learned, prudent and discreet men.

Nos igitur cuius animus ab aetate tenera pia devotione efferbuit ad huiusmodi professores regulae et ad ordinem ipsum totum nunc autem ex communi cura pastoralis regiminis quam immeriti sustinemus ad ipsos fovendos dulcius et attentius gratiosis favoribus prosequendos tanto provocamur ardentius quanto frequentius intenta mente revolvimus fructus uberes quos ex eorum exemplari vita et salutari doctrina toti universali ecclesiae continue cernimus provenire tam pia supplicantium intentione commoti ad peragendum diligenter quod petitur studia nostra duximus convertenda ipsa que dubia per plures archiepiscopos et episcopos et in theologia magistros et alios literatos providos et discretos examinari fecimus diligenter.

At the beginning of the rule it is said: “The rule and life of the friars Minor is this, to observe the gospel of our lord Jesus Christ, by living in obedience without property and in chastity”2. Also, further down: “Having completed a year of probation, let them be received to obedience, promising always to observe this life and rule”3. Also, towards the end of the rule: “Let us observe poverty, humility and the gospel of our lord Jesus Christ, which we have firmly promised”4. There was uncertainty whether the friars of the order were obliged to all the precepts and counsels of the gospel by profession of their rule. Some said they were obliged to all. Others, however, asserted that they were obliged to three only, namely “to live in obedience, in chastity and without property”, and to what was stated as obligatory in the rule. With regard to this article we follow in the footsteps of our predecessors and, giving this article further clarification, we answer the doubt as follows. Since every determinate vow must have a defined object, he who vows to follow the rule cannot be considered obliged by his vow to those evangelical counsels which are not mentioned in the rule. And indeed this is shown to have been the intention of blessed Francis the founder, from the fact that he laid down certain counsels in the rule but omitted others. For if by those words, “The rule and life of the friars Minor is this” etc. he had intended to oblige them to all the evangelical counsels, it would have been superfluous and futile to include some of them and not others.

Cum igitur in primis ex eo quod in dictae regulae principio habetur: regula et vita fratrum minorum haec est scilicet domini nostri Iesu Christi sanctum evangelium observare in oboedientia vivendo sine proprio et in castitate item infra finito vero anno probationis recipiantur ad oboedientiam promittentes vitam istam semper et regulam observare item circa finem regulae paupertatem et humilitatem et sanctum evangelium domini nostri Iesu Christi quod firmiter promisimus observemus fuit haesitatum an fratres eiusdem ordinis ad omnia tam praecepta quam consilia evangelii ex professione suae regulae teneantur quibusdam dicentibus quod ad omnia aliis autem asserentibus quod ad sola illa tria consilia videlicet vivere in oboedientia in castitate et sine proprio et ad ea quae sub verbis obligatoriis ponuntur in regula obligantur nos circa hunc articulum praedecessorum nostrorum vestigiis inhaerentes ipsum que articulum quoad aliquid clarius prosequentes dictae haesitationi duximus respondendum quod cum votum determinatum cuiuslibet habeat cadere sub certo vovens regulam non potest dici teneri ex vi voti huiusmodi ad ea consilia evangelica quae in regula non ponuntur. Et quidem beati Francisci conditoris regulae haec probatur fuisse intentio ex hoc quod quaedam evangelica consilia in regula posuit aliis praetermissis. Si enim per illud verbum: regula et vita fratrum minorum haec est et cetera intendisset eos ad omnia consilia evangelica obligare superflue et nugatorie quaedam eorum suppressis ceteris in regula expressisset. Cum autem natura termini restrictivi hoc habeat quod sic excludit ab ipso extranea quod cuncta ad ipsum pertinentia concludit declaramus et dicimus quod dicti fratres non solum ad illa tria vota nude et absolute accepta ex professione suae regulae obligantur sed etiam tenentur ad ea omnia implenda quae sunt pertinentia ad haec tria praedicta quae regula ipsa ponit.

However, since the nature of a restrictive term demands the exclusion of everything foreign to it but includes everything belonging to it, we declare that the friars are bound by the profession of their rule not only to those three vows simply and solely, but also to everything related to them expressed in the rule itself. For if the friars were obliged to observe the three vows precisely and no more, in their promise to observe the rule by living in “obedience, chastity and without property”, and not also to observe everything contained in the rule that is relevant to those vows, then the words “I promise to observe always this rule” would be useless, as implying no obligation. We must not think, however, that blessed Francis intended to impose on those who profess this rule the same obligation regarding everything in the rule relating to the three vows, or anything else contained in the rule. Rather, he made a clear distinction: in some matters his words imply that transgression is a mortal sin, in others not, since he applies to some the word “precept” or its equivalent, while elsewhere he is content to use other expressions.

Nam si ad haec tria praedicta tantum praecise et nude promittentes se servare regulam vivendo in oboedientia castitate et sine proprio et non etiam ad omnia contenta in regula quae haec tria modificant arctarentur pro nihilo et vane proferrentur haec verba: promitto semper hanc regulam observare ex quo ex his verbis nulla obligatio nasceretur. Nec tamen putandum est quod beatus Franciscus professores huius regulae quantum ad omnia contenta in regula modificantia tria vota seu ad alia in ipsa expressa intenderit aequaliter esse obligatos quin potius aperte discrevit quod quoad quaedam ipsorum ex vi verbi transgressio est mortalis et quoad quaedam alia non cum ad quaedam ipsorum verbum apponat praecepti vel aequipollentis eidem et quoad aliqua verbis aliis sit contentus.

Besides those things laid down in the rule expressly in words of precept or exhortation or admonition, there are some things in the imperative mood in either a negative or an affirmative form. Concerning these, there has been up to now some doubt as to whether they are of precept. This doubt is not made less but rather increased by the declaration of our predecessor pope Nicholas III’ of happy memory, that the friars are obliged by rule to those evangelical counsels which the rule expresses in form of precept or prohibition or equivalent words and, in addition, to the observance of everything that the rule imposes in words of obligation. The friars therefore begged that we would, for their peace of conscience, graciously define which of these matters should be considered equivalent to precepts and obligatory. We therefore, delighted by their sincerity of conscience, observing that in matters affecting salvation the safer path is to be taken in order to avoid grave remorse of conscience, say that, although the friars are not obliged to observe everything expressed by the rule in the imperative mood in the way that they are obliged to observe matters which are explicitly or equivalently of precept, it is right for them, if they are to observe the rule strictly in its purity, to acknowledge that they are bound to observe in this way the injunctions noted below.

Item quia praeter ea quae expresse verbo praecepti ac exhortationis seu monitionis ponuntur in regula nonnulla verbo imperativi modi negative vel affirmative apposito inseruntur hactenus exstitit dubitatum an tenerentur ad ista ut ad habentia vim praecepti et quia ut intelleximus non minuitur hoc dubium sed augetur ex eo quod felicis recordationis Nicolaus papa iii praedecessor noster noscitur declarasse quod fratres ipsi ex professione suae regulae sunt adstricti ad ea consilia evangelica quae in ipsa regula praeceptorie vel inhibitorie seu sub verbis aequipollentibus exprimuntur et nihilominus ad eorum omnium observantiam quae ipsis in eadem regula sub verbis obligatoriis inducuntur supplicaverunt praedicti fratres ut ad ipsorum conscientias servandas declarare quae horum censeri debeant praeceptis aequipollentia ac obligatoria dignaremur. Nos itaque qui in sinceris horum conscientiis delectamur attendentes quod in his quae animae salutem respiciunt ad vitandos graves remorsus conscientiae pars securior est tenenda dicimus quod licet fratres non ad omnium quae sub verbis imperativi modi ponuntur in regula sicut ad praeceptorum seu praeceptis aequipollentium observantiam teneantur expedit tamen ipsis fratribus ad observandam puritatem regulae et rigorem quod ad ea sicut ad aequipollentia praeceptis se noverint obligatos quae hic inferius adnotantur.

In order to summarise these things which appear equivalent to precepts, in virtue of the words or at least of the subject-matter, or of both, we declare the following to be of obligation for the friars, as expressed in the rule: not having more tunics than one “with a hood, and one without a hood”2, not wearing shoes, and not riding a horse except in case of necessity; that the friars “wear cheap clothes”5; that they fast “from the feast of all saints to Christmas”6 and on Fridays; that “clerics recite the divine office according to the rite of the holy Roman church”7; that ministers and guardians take great care “of the needs of the sick and of the friars’ clothing”8, that, “if a friar falls ill, the other friars are to wait on him”9; that “the friars are not to preach in the diocese of a bishop when he has forbidden them this”; that “nobody ventures at all to preach to the people unless he has been examined, approved and appointed for this by the minister general” or by others having authority according to the aforesaid declaration; that “friars who know that they cannot observe the rule in detail, may and should have recourse to their ministers”3; and everything laid down in the rule regarding the form of the habit of both novices and professed friars, the manner of reception, and profession, except for the habit of novices with regard to those admitting them (here the rule which says “according to God it may seem otherwise”4 may be followed). The order generally has judged, holds and has held from of old that wherever in the rule there occurs the words “they shall be bound”, there is a precept and the friars ought to act as bound by precept.

Ut autem haec quae videri possunt aequipollentia praeceptis ex vi verbi vel saltem ratione materiae de qua agitur seu ex utroque sub compendio habeantur declaramus quod illud quod ponitur in regula de non habendo plures tunicas quam unam cum caputio et aliam sine caputio item de non portandis calceamentis et de non equitando extra casum necessitatis item quod fratres vilibus induantur item quod ieiunare a festo omnium sanctorum usque ad natale domini et in sextis feriis teneantur item quod clerici faciant divinum officium secundum ordinem sanctae Romanae ecclesiae item quod ministri et custodes pro necessitatibus infirmorum et fratribus induendis sollicitam curam gerant item quod si quis fratrum in infirmitatem ceciderit alii fratres debent ei servire item quod fratres non praedicent in episcopatu alicuius episcopi cum ab eo fuerit contradictum item quod nullus audeat penitus populo praedicare nisi a generali ministro vel aliis quibus secundum declarationem praedictam id competit fuerit examinatus approbatus et ad hoc institutus item quod fratres qui cognoscerent se non posse praemissam regulam specialiter observare debeant et possint ad suos ministros recurrere item quod omnia quae ponuntur in regula ad formam habitus tam novitiorum quam etiam professorum nec non ad receptionis modum ac professionem spectantia nisi recipientibus quoad habitum novitiorum sicut dicit regula secundum deum aliter videatur haec inquam omnia sunt a fratribus tanquam obligatoria observanda. Item ordo communiter sensit tenet et tenuit ab antiquo quod ubicunque ponitur in regula hoc vocabulum teneantur obtinet vim praecepti et observari debet a fratribus sicut tale.

The confessor of Christ, when prescribing the practice of the friars and their ministers in relation to the reception of those entering the order, said in the rule: “The friars and their ministers shall take care not to be solicitous about their temporal goods, but leave them free to do with them whatever the Lord inspires them to do; the ministers may have leave, however, to send them to some God-fearing men, if counsel be needed, who may advise them how to give their goods to the poor”5. Many of the friars were uncertain, and still are, whether they may receive anything from those who enter, if it is given; whether they may without fault persuade them to give to individuals and friaries; and whether the ministers themselves or the friars ought to give advice concerning the disposal of property, when there are other suitable advisers to whom the entrants can be sent. We observe attentively that saint Francis intended to banish from his disciples, whose rule he had based on a very strict poverty, all affection for the temporal goods of those entering the order, especially in using the above words in order that, on the part of the friars, reception into the order might appear holy and pure. They should be seen to have no eye to their temporal goods, but only to deliver the novices up to the divine service. We say that both ministers and friars ought to abstain from persuasion to give them the property, and also from advice as to its distribution. They should send those who seek counsel to God-fearing men of another state, not to friars. In this way all will see them truly as zealous and perfect observers of their father’s sound tradition. Since however the rule itself wishes those entering to be free to do as the Lord inspires concerning their property, it does not seem unlawful for the friars to receive something, in view of their needs and in accordance with the aforesaid declaration, if the entrant freely wishes to give it, as he would to other poor people by way of alms. The friars however do well to take care, in accepting such offerings, that they do not create an unfavourable impression by the amount they receive.

Ceterum quia Christi confessor praedictus agendorum ac servandorum circa recipiendos ad ordinem ministris et fratribus modum praebens dixit in regula quod caveant fratres et eorum ministri ne sint solliciti de rebus suis temporalibus ut libere faciant de eis quicquid ipsis a domino fuerit inspiratum licentiam tamen habeant ipsi ministri mittendi eos ad aliquos deum timentes si consilium requiratur quorum consilio sua bona pauperibus erogentur dubitaverunt et dubitant multi fratrum an liceat ipsis de bonis ingredientium quicquam recipere si donetur et si ad dandum personis et conventibus possint eos inducere sine culpa si etiam ad disponendum de distributione rerum talium debeant ipsi ministri seu fratres dare consilium ubi ad consulendum alii quam ex ipsis ad quos ingressuri mittantur possint idonei inveniri. Nos autem considerantes attente intendisse sanctum Franciscum suae regulae professores quos fundaverat in maxima paupertate ab affectu temporalium rerum ipsorum ingredientium per dicta verba specialiter et totaliter elongare ut quantum est ex parte fratrum ipsorum receptio ad ordinem sancta et purissima appareret et ne aliquo modo oculum viderentur habere ad bona eorum temporalia sed ad ipsos tantum divino servitio mancipandos dicimus de cetero debere tam ministros quam fratres ceteros a dictis inductionibus ad sibi dandum et suasionibus nec non et dandis circa distributionem consiliis abstinere cum per hoc ad timentes deum status alterius mitti debeant non ad fratres ut vere cunctis pateant esse tam salubris instituti paterni studiosi zelatores seduli et perfecti. Cum vero facere de rebus suis quod dominus inspirabit ipsamet regula ingredientibus liberum velit esse non videtur quin liceat eis recipere consideratis scilicet eorum necessitatibus et moderationibus declarationis iam dictae si quid de bonis suis intrans sicut et ceteris pauperibus per modum eleemosynae libere velit dare. Cavere tamen in acceptatione oblatorum talium decet fratres ne ex receptorum quantitate notabili praesumi possit sinister oculus contra ipsos.

The rule says that “those who have promised obedience should have one tunic with a hood, and another without a hood, those who wish to have it”; also, that “all the friars should wear cheap clothes”‘ . We have declared that the said words are equivalent to precepts. In order to express this more clearly, however, we say that it is not lawful to have more tunics, except when this is necessary in accordance with the rule, as our said predecessor has more fully explained. As for the poverty of the clothes, both of the habit and of the inner clothing, it is to be judged in relation to the customs and observances of the country, as to the colour of the cloth and the price. There cannot be one standard for every region. We think that this poverty in dress should be entrusted to the judgment of the ministers and guardians; they must form their own consciences, but see to it that poverty in dress is maintained. In the same way we leave it to the judgment of the ministers and guardians as to when the friars have need to wear shoes.

Praeterea cum dicatur in regula quod illi qui iam promiserunt oboedientiam habeant unam tunicam cum caputio et aliam sine caputio qui habere voluerint item quod fratres omnes vestimentis vilibus induantur nos que praedicta verba declaraverimus aequipollere praeceptis volentes haec determinari plenius dicimus quantum ad numerum tunicarum quod pluribus uti non licet nisi in necessitatibus quae haberi possunt ex regula secundum quod hunc passum memoratus praedecessor noster plenius declaravit. Vilitatem autem vestium tam habitus quam interiorum tunicarum illam intelligi debere dicimus quae secundum consuetudinem vel conditionem patriae debeat quantum ad colorem panni et pretium vilitatis merito reputari. Non enim quoad regiones omnes potest determinatus unus modus in talibus assignari. Huiusmodi etiam vilitatis iudicium ministris et custodibus seu guardianis duximus committendum eorum super hoc conscientias onerantes ita tamen quod servent in vestibus vilitatem. Quorum etiam ministrorum custodum et guardianorum iudicio eodem modo relinquimus pro qua necessitate possint ipsi fratres calceamenta portare.

The rule refers to two periods: “from the feast of all saints until Christmas”, and especially in Lent, when the friars are obliged to fast. We find inserted in the rule: “at other times they are not obliged to fast, with the exception of Fridays”3. From these statements some have concluded that the friars are not obliged to observe any other fasts except from propriety. We declare that they are not obliged to fast at other times except at the times established by the church. For it is not probable that either he who instituted the rule or he who confirmed it intended to dispense the friars from observing the fasting days to which the general law of the church obliges other Christians.

Deinde cum duobus temporibus adnotatis in regula scilicet a festo omnium sanctorum usque ad nativitatem domini et maxime quadragesimae in quibus ieiunare tenentur inseratur in eadem regula aliis autem temporibus non teneantur nisi sexta feria ieiunare et ex hoc voluerunt aliqui dicere quod dicti ordinis fratres non tenentur nisi ex condecentia ad alia ieiunia quam ad ista declaramus debere intelligi eos non teneri ad ieiunium aliis temporibus praeterquam in ieiuniis ab ecclesia constitutis. Non est enim verisimile quod vel institutor regulae vel etiam confirmator absolvere ipsos intenderit a servandis illis ieiuniis ad quae de communi statuto ecclesiae obligantur ceteri christiani.

When St Francis, wishing his friars to be completely detached from money, commanded “firmly all the friars not to accept money in any manner, either directly or through some other person”4, this same predecessor of ours, in his interpretation, defined the cases and the ways in which the friars cannot and ought not to be called receivers of money against the rule and sincerity of their order. We declare that the friars must take the greatest care that they have no recourse to those who give money or their agents in ways other than those defined by our said predecessor, lest they deservedly be called transgressors of the precept and rule. For when there is a general prohibition, anything not expressly granted is understood to be refused. For this reason, all collection of money and acceptance of offerings in church or elsewhere, boxes for storing offerings or gifts of money, and any other recourse to money or those who have it which is not allowed by the said declaration, is, we say, completely and absolutely forbidden. Recourse to special friends is expressly allowed in only two cases, according to the rule. These are “the needs of the sick and the clothing of the friars”‘. Our said predecessor kindly and wisely extended this permission, in view of their needy life, to other wants of the friars which can occur or even be pressing when there are no alms. The friars however are to observe that for no other reasons except the above or those of a similar kind, may they have recourse to such friends, either on the road or elsewhere, whether their friends themselves give the money or their representatives, messengers or trustees, whatever name they are given, even if the ways granted by the above declaration are entirely observed.

Porro cum dictus sanctus volens fratres suos super omnia a denariis seu pecunia esse totaliter alienos praecepit firmiter fratribus universis ut nullo modo denarios vel pecuniam recipiant per se vel per interpositam personam istum que articulum declarans idem praedecessor noster casus et modos posuerit quibus servatis a fratribus non possunt dici nec debent per se vel per alium pecuniae receptatores contra regulam vel sui ordinis puritatem dicimus fratres teneri cavere summopere quod pro aliis causis et sub modis aliis quam ponat dicti praedecessoris nostri declaratio ad dantes pecunias sive deputatos nuncios non recurrant ne si secus ab ipsis attentatum fuerit transgressores praecepti et regulae merito possint dici. Nam ubi aliquid alicui generaliter prohibetur quod expresse non conceditur intelligitur denegatum. Quocirca quaestus omnis pecuniae ac oblationum pecuniarum receptio in ecclesia vel alibi cippi vel trunci ordinati ad offerentium seu donantium pecunias reponendas nec non et quicunque recursus alius ad pecunias seu habentes ipsas qui per declarationem praedictam non conceditur haec inquam omnia sunt eis simpliciter interdicta. Cum etiam recursus ad amicos speciales expresse tantum in duobus casibus secundum regulam concedatur videlicet pro necessitatibus infirmorum et fratribus induendis id que pie et rationabiliter considerata necessitate vitae ad alias necessitates fratrum pro tempore occurrentes cessantibus eleemosynis seu etiam ingruentes saepe dictus praedecessor noster duxerit extendendum attendant fratres praefati quod pro nullis causis aliis quam praedictis vel similibus in via vel alibi recurrere licet eis ad amicos huiusmodi sive sint dantes pecunias seu deputati per ipsos sive nuncii vel depositarii seu alio quovis nomine appellentur etiamsi concessi per eandem declarationem modi circa pecuniam integre servarentur.

The confessor of Christ wished above all that those who professed his rule should be completely detached from love and desire of earthly things, and in particular from money and its use, as is proved by his constantly repeating in the rule the prohibition of accepting money. When, therefore, the friars need, for the reasons mentioned above, to have recourse to those who have money, destined for their needs, whether they are their principal benefactors or their envoys, these friars should so behave in the eyes of all as to show that they are completely unconcerned as regards money, as indeed it does not belong to them. Therefore such actions as to order that the money be spent and in what way, to exact an account, to ask for the return of the money in any way, to put it away or have it put away, and to carry a money-box or its key, are unlawful for the friars. These actions belong properly to the owners who gave the money and to their agents.

Denique cum idem confessor summe affectaverit suae regulae professores totaliter esse abstractos ab affectu et desiderio terrenorum et specialiter a pecunia et eius usu totaliter inexpertos sicut probat prohibitio de recipienda pecunia in regula saepius repetita curare fratres vigilanter necesse est quod cum e causis praedictis et modis ad habentes pecunias deputatas pro ipsorum necessitatibus recurrere oportebit ad tenentes ipsas quicunque hi fuerint principales vel nuncii in omnibus sic se gerant quod se cunctis ostendant in dictis pecuniis sicut nec habent penitus nil habere. Quapropter praecipere quod et qualiter pecunia expendatur computum que exigere de expensa eam quomodocunque repetere sive deponere aut deponi facere capsulam pecuniae vel eius clavem deferre hos actus et consimiles sibi fratres illicitos esse sciant. Praedicta enim facere ad solos dominos pertinet qui dederunt et eos quos ipsi deputaverunt ad hoc ipsum.

When the saint expressed the manner of the friars’ poverty in the rule, he said: “The friars should make nothing their own, neither house nor land nor anything, but go confidently to seek alms as pilgrims and strangers serving the Lord in poverty and humility”2. This is also the renunciation defined by certain of our predecessors as Roman pontiffs, to be understood both specifically and in general. These pontiffs have therefore accepted for themselves and for the Roman church the absolute ownership of everything granted, offered or given to the friars, leaving them simply the right of use. Yet we have been asked to examine certain practices that are said to go on in the order and seem repugnant to the vow of poverty and the sincerity of the order.

Proinde cum vir sanctus paupertatis praemissae in regulam modum exprimens dixerit in eadem: fratres nihil sibi approprient nec domum nec locum nec aliquam rem sed tanquam peregrini et advenae in hoc saeculo in paupertate et humilitate domino famulantes vadant pro eleemosyna confidenter sic que declaratum exstitit per nonnullos praedecessores nostros Romanos pontifices hanc expropriationem intelligi debere tam in speciali quam etiam in communi propter quod et rerum omnium concessarum oblatarum et donatarum fratribus quas et quarum usum facti scilicet ordini vel ipsis fratribus licet habere proprietatem et dominium in se et Romanam ecclesiam receperunt dimisso ipsis fratribus in eis tantummodo usu facti simplicis ad nostrum fuerunt deducta examen quae in ordine fieri dicebantur et videbantur praedicto voto et puritati ordinis repugnare videlicet ut ea prosequamur

The following are the practices which we believe are in need of remedy. The friars not only allow themselves to inherit, but even bring this about. They sometimes accept annual revenues so high that the friaries concerned can live completely on them. When their affairs, even of a temporal kind, are debated in the courts, they assist the advocates and procurators; in order to encourage them, they present themselves in person. They accept the office of executor of wills and carry it out. They sometimes meddle with settlements involving usury or unjust acquisition and the restitution to be made. Sometimes they have not only extensive gardens but also large vineyards, from which they collect great quantities of vegetables and wine to sell. At the time of harvest they collect so much corn and wine by begging or buying, storing them in their cellars and granaries, that they can live off them without begging for the rest of the year. They build churches or other edifices, or have them built, of such size, style and costliness that they seem to be the abodes of the wealthy not of the poor. The friars in very many places have so many church ornaments and so obviously precious ones as to surpass in this the great cathedrals. They also accept indiscriminately horses and arms offered to them at funerals.

ex ipsis quae remedio credimus indigere quod se institui heredes non solum sustinent sed procurant item quod redditus annuos recipiunt interdum in tam notabili quantitate quod conventus habentes totaliter inde vivunt item quod cum ipsorum negotia etiam pro rebus temporalibus in curiis agitantur assistunt advocatis et procuratoribus et ad instigandum eosdem se ibidem personaliter repraesentant item quod exsecutiones ultimarum suscipiunt voluntatum et gerunt se que intromittunt quandoque de usurarum vel male ablatorum dispositionibus seu restitutionibus faciendis item quod alicubi non solum excessivos hortos sed etiam vineas magnas habent de quibus tam de oleribus quam de vino multum colligitur ad vendendum item quod temporibus messium vel vindemiarum sic copiose granum et vinum mendicando vel aliunde emendo colliguntur a fratribus et in cellariis et granariis reconduntur quod per anni residuum et absque eorum mendicatione possunt transigere vitam suam item quod ecclesias vel alia aedificia faciunt vel procurant fieri in quantitate et curiositate figurae et formae ac sumptuositate notabiliter excessiva sic quod non videntur habitacula pauperum sed magnatum. Paramenta etiam ecclesiastica in plerisque locis tam multa habent et tam notabiliter pretiosa quod excedunt in his magnas ecclesias cathedrales. Equos insuper et arma eis oblata in funeribus recipiunt indistincte.

Yet the community of friars, and in particular the rulers of the order, asserted that the above abuses, or most of them, did not exist in the order and any friars found guilty in such matters are punished rigorously. Moreover, very strict laws were passed long ago in the order to prevent such abuses. Wishing, therefore, to provide for the consciences of the friars and to remove, as far as we can, all doubt from their hearts, we give the following replies.

Tamen communitas fratrum et specialiter rectores ipsius ordinis asserebant quod praedicta seu plura ex ipsis in ordine non fiebant quod et si qui reperiuntur rei in talibus rigide puniuntur nec non contra talia ne fiant sunt facta pluries ab antiquo statuta in ordine multum stricta. Cupientes igitur nos ipsorum fratrum providere conscientiis et cuncta dubia quantum possibile nobis est de ipsorum pectoribus removere ad praedicta modo qui sequitur respondemus.

For a way of life to be authentic, outward actions must correspond to the interior attitude of mind. The friars, therefore, who have torn themselves away from temporal possessions by so great a renunciation, must abstain from all that is or may seem to be contrary to that renunciation. Now, heirs acquire not only use of their inheritance but, in time, ownership also, and the friars cannot acquire anything for themselves in particular or for their order in general. We therefore declare that the absoluteness of their vow renders the friars altogether incapable of such inheritance, which of its nature extends both to money and to other movable and immovable goods. Nor may they allow themselves to be left or accept as a legacy the value of such inheritance, or a great part of it, so that it could be presumed that this was done by deceit; indeed, we absolutely forbid this.

Cum enim ad veritatem vitae pertineat ut id quod exterius agitur interiorem mentis dispositionem et habitum repraesentet necesse habent fratres qui se expropriatione tanta a temporalibus abstraxerunt ab omni eo quod dictae expropriationi esset vel posset videri contrarium abstinere. Quia igitur in successionibus transit non solum usus rei sed et dominium suo tempore in heredes fratres autem praefati nihil sibi in speciali acquirere vel eorum ordini possunt etiam in communi declarando dicimus quod successionum huiusmodi quae etiam ex sui natura indifferenter ad pecuniam et etiam ad alia mobilia et immobilia se extendunt considerata sui puritate voti nullatenus sunt capaces. Nec licet eis valorem hereditatum talium vel tantam earum partem quod praesumi posset hoc in fraudem fieri quasi sub modo et forma legati sibi dimitti facere vel sic dimissa recipere quin potius ista sic fieri ab ipsis simpliciter prohibemus.

Since annual revenues are considered by law as immovable goods, and are contrary to poverty and mendicancy, there is no doubt that the friars may not accept or have revenues of any kind, given their state of life, just as they may not have possessions or even their use, since this use is not granted to them.

Cum que annui redditus inter immobilia censeantur a iure ac huiusmodi redditus obtinere paupertati et mendicitati repugnet nulla dubitatio est quod praedictis fratribus redditus quoscunque sicut et possessiones vel eorum etiam usum cum eis non reperiatur concessus recipere vel habere conditione considerata ipsorum non licet.

Further, not only what is known to be evil, but also everything which has the appearance of evil, should be specially avoided by perfect men. Now, to be present in court and urge their case, when the law is concerned with matters of advantage to them, leads people to believe from external appearances that the friars present are seeking something as their own. In no way, therefore, ought the friars who profess this rule and vow, to meddle in legal processes in such courts. By abstention they will be thought well of by outsiders, and they will live up to the purity of their vow and avoid scandal to their neighbour. Indeed, the friars are to be complete strangers not only to the acceptance, possession, ownership or use of money, but even to any handling of it, as our said predecessor has repeatedly and clearly said in his interpretation of the rule. Also, the members of this order cannot go to law for any temporal thing. The friars may therefore not lend themselves to such legal processes, but rather consider them forbidden by the purity of their state, because these activities cannot be concluded without litigation and the management or administration of money. Nevertheless they do not act in a manner contrary to their state if they give advice for the execution of these affairs, since this advice does not confer upon them any jurisdiction or legal authority or administration with regard to temporal goods.

Amplius cum non solum quod malum esse dignoscitur sed et omne quod speciem habet mali sit a viris perfectis specialiter evitandum ex talibus autem assistentiis in curiis et instigationibus cum de rebus agitur in ipsorum commoda convertendis creduntur verisimiliter ex his quae foris patent de quibus habent homines foris iudicare in ipsis rebus fratres assistentes aliquid quaerere tanquam suum nullo modo debent huiusmodi voti et regulae professores se talibus curiis et litigiosis actibus immiscere ut et testimonium habeant ab his qui foris sunt et puritati satisfaciant voti sui ac evitetur per hoc scandalum proximorum. Verum etiam cum dicti ordinis fratres non solum a receptione proprietate dominio sive usu ipsius pecuniae verum etiam a contrectatione qualibet ipsius et ab ea sint penitus alieni quemadmodum saepe dictus praedecessor noster in declaratione huiusmodi regulae plane dixit cum que dicti ordinis professores pro nulla re temporali possint in iudicio experiri praedictis fratribus non licet nec competit quin potius considerata sui puritate status debent sibi scire interdictum quod huiusmodi exsecutionibus et dispositionibus se exponant cum haec saepius absque litigio et contrectatione vel administratione pecuniae nequeant expediri. Verumtamen in his exsequendis dari consilium ipsorum statui non obsistit cum ex hoc ipsis circa bona temporalia nulla iurisdictio sive actio in iudicio sive dispensatio tribuatur.

Certainly it is not only lawful but very reasonable that the friars who devote themselves to the spiritual works of prayer and study should have gardens and open spaces for recollection and recreation, and sometimes in order to provide a bodily distraction after their spiritual labours, as also to cultivate vegetables for their needs. To keep gardens, however, in order to cultivate vegetables and other garden produce for sale, and vines likewise, is inconsistent with the rule and purity of their order. Our said predecessor has declared and also ordained that if, for this kind of use, someone were to leave a field or a vineyard or something of this nature to the friars, they should refrain absolutely from accepting it, since to have such things in order to receive the price of the produce in season is similar to having an income.

Licet vero non solum sit licitum sed et multum conveniens rationi quod fratres qui in laboribus spiritualibus orationis et studii sedulo occupantur hortos et areas habeant competentes ad recollectionem vel recreationem sui et interdum ad se ipsos post labores huiusmodi corporaliter deducendos nec non ad habenda necessaria hortalitia pro se ipsis habere tamen hortos aliquos ut colantur ac olera ac alia hortalitia pretio distrahantur nec non et vineas repugnat suae regulae et ordinis puritati. Secundum quod dictus praedecessor declaravit ac etiam ordinavit quod si talia ad usus proxime dictos ut puta agrum vel vineam ad colendum et consimilia fratribus legarentur per omnem modum fratres a receptione talium abstinerent cum etiam praemissa habere ut pretium fructuum suis temporibus habeatur ad naturam et formam proventuum appropinquet.

Again, saint Francis has shown, both by the example of his life and by the words of his rule, that he wishes his brothers and sons, relying on divine providence, to cast their burden on the Lord, who feeds the birds of the air, which neither sow nor reap nor gather into barns. It is not likely, then, that he would have wished them to have granaries or wine-cellars, when they hope to live by daily begging. And for that reason they should not lay by provisions from some slight fear, but only when it is very probable from experience that they will not otherwise find the necessities of life. We therefore consider that the decision should be left to the consciences of the ministers and guardians, both as a body and separately in their offices and guardianships, acting with the advice and consent of the guardian and two discreet older priests from a house of the order in the area.

Rursus cum praedictus sanctus tam in exemplis vitae quam verbis regulae ostenderit se velle quod fratres sui et filii divinae providentiae innitentes suos in deum iacerent cogitatus qui volucres coeli pascit quae non congregant in horrea nec seminant nec metunt non est verisimile voluisse ipsum eos habere granaria vel cellaria ubi quotidianis mendicationibus deberent sperare posse transigere vitam suam. Et idcirco non ex timore levi relaxare se debent ad congregationes et conservationes huiusmodi faciendas sed tunc tantum cum esset multum credibile ex iam expertis quod non possent vitae necessaria aliter invenire. Hoc autem ministrorum et custodum simul et separatim in suis administrationibus et custodiis cum guardiani et duorum de conventu loci discretorum sacerdotum et antiquorum in ordine fratrum consilio et assensu duximus iudicio relinquendum eorum super hoc specialiter conscientias onerantes.

The saint wished to establish his friars in the greatest poverty and humility, both in inclination and in fact, as practically the whole rule proclaims. It is only right, then, that they should in no way build, or allow to be built, churches or edifices of any kind which, in relation to the numbers of friars living there, might be considered excessive in number or in size. We therefore wish that, everywhere in the order, the friars should be satisfied with buildings which are modest and humble, lest outward appearances, which strike the eye, should contradict the great poverty promised by the heart.

Hinc est etiam quod cum vir sanctus fratres suos in paupertate summa ac humilitate fundare voluerit quoad affectum pariter et effectum sicut fere regula tota clamat convenit ipsis quod nullo modo deinceps fieri faciant vel fieri sustineant ecclesias vel alia quaecumque aedificia quae considerato fratrum inhabitantium numero excessiva in multitudine et magnitudine debeant reputari. Ideo que volumus quod ubique in suo ordine deinceps temperatis et humilibus aedificiis sint contenti ne huic tantae paupertati promissae quod patet oculis contrarium foris clamet.

Although church ornaments and vessels are ordained to the honour of God’s name, for which purpose God created everything, yet he who discerns what is secret looks chiefly at the heart of those who serve him, not at their hands. He does not wish to be served through things which jar with the professed life-style of his servants. The friars should therefore be content with vessels and church ornaments which are seemly in appearance and sufficient in size and number. Excess, costliness or over-elaboration in these or in anything else does not become the friars’ profession or state of life. Everything which smacks of treasure and abundance detracts, in the eyes of people, from the profession of such great poverty. We therefore wish and command the friars to observe what we have said.

Quamvis etiam paramenta et vasa ecclesiastica ad honorem divini nominis ordinentur propter quem omnia fecit ipse deus tamen qui absconditorum est cognitor ad animum sibi ministrantium respicit principaliter non ad manum nec per illas sibi vult serviri quae suorum servitorum conditioni et statui dissonarent propter quod sufficere debent eis vasa et paramenta ecclesiastica decentia in numero et in magnitudine sufficientia competenter. Superfluitas autem aut nimia pretiositas vel quaecumque curiositas in his seu aliis quibuscunque non potest ipsorum professioni vel statui convenire. Cum enim haec sapiant thesaurizationem seu copiam paupertati tantae quoad humanum iudicium derogant manifeste. Quapropter praemissa servari a fratribus volumus et mandamus.

As for the presents of horses and arms, we decree that everywhere and in everything the aforesaid declaration concerning alms of money be observed.

Circa equorum vero et armorum oblationes illud decernimus in omnibus et per omnia observandum quod per declarationem praedictam in pecuniariis noscitur eleemosynis diffinitum.

From the above matters, however, there has arisen among the friars an uneasy question, namely, whether their rule obliges them to a strict and meagre use of things. Some of the friars believe and say that, just as they are vowed to a very strict renunciation of ownership, they are also enjoined the greatest restraint in the use of things. Other friars on the contrary assert that by their profession they are not obliged to any restrained use that is not expressed in the rule; they are however obliged to a temperate use, in the same way as other Christians and even more fittingly. Wishing, then, to give peace to the friars’ consciences and to put an end to these disputes, we declare that the friars Minor in professing their rule are obliged specially to the strict and restrained use expressed in the rule. To say, however, as some are said to assert, that it is heretical to hold that a restricted use of things is or is not included in the vow of evangelical poverty, this we judge to be presumptuous and rash.

Ex praemissis autem succrevit non parum scrupulosa quaestio inter fratres videlicet utrum ex suae professione regulae obligentur ad arctum et tenuem sive pauperem usum rerum quibusdam ex ipsis credentibus et dicentibus quod sicut quoad dominium rerum habent ex voto abdicationem arctissimam ita ipsis quoad usum arctitudo maxima et exilitas est indicta aliis in contrarium asserentibus quod ex professione sua ad nullum usum pauperem qui non exprimatur in regula obligantur licet teneantur ad usum moderatum temperantiae sicut et magis ex condecenti quam ceteri christiani. Volentes itaque conscientiarum praedictorum fratrum providere quieti et his altercationibus finem dare declarando dicimus quod fratres minores ex professione suae regulae specialiter obligantur ad arctos usus seu pauperes qui in ipsorum regula continentur et eo obligationis modo sub quo continet seu ponit regula dictos usus. Dicere autem sicut aliqui asserere perhibentur quod haereticum sit tenere usum pauperem includi vel non includi sub voto evangelicae paupertatis praesumptuosum et temerarium iudicamus.

Finally, when the rule states by whom and where the minister general should be elected, it makes no mention at all of the election or appointment of provincial ministers. There can arise some uncertainty among the friars on this point. We wish them to be able to go forward with clarity and security in all they do. We therefore declare, decree and ordain in this constitution of perpetual validity, that when a province is to be provided with a minister, his election belongs to the provincial chapter. It shall hold the election the day after assembling. The confirmation of the election belongs to the minister general. If this election is made by ballot, and the votes are divided in such a way that several ballots are made without agreement, then the choice made by the numerical majority of the chapter (leaving aside considerations of zeal or merit), notwithstanding objections of any kind from the other side, is to be confirmed or invalidated by the minister general. Having first given careful consideration to the matter, in accordance with his office, he shall take counsel with discreet members of the order, so that a decision is made which is pleasing to God. If the minister general invalidates the election, the provincial chapter shall vote again. If the chapter does not elect its minister on the day mentioned, the minister general shall freely provide a provincial minister. There are, however, certain provinces -- Ireland, Greece and Rome -- which are said to have had until now, for just reasons, another way of providing the provincial minister. In these cases, if the minister general and the general chapter judge, with good reason, that the provincial minister should be appointed by the minister general, with the advice of good religious of the order, rather than by the election of the provincial chapter, this shall be done without dispute for the provinces of Ireland, Rome and Greece when the previous provincial minister dies or is relieved of office on this side of the sea; there shall be no deceit, partiality or fraud, the burden resting on the consciences of those who decide the appointment. As for the dismissal of provincial ministers, we wish the order to retain the procedure which has been customary up to now. For the rest, if the friars are without a minister general, his duties shall be carried out by the vicar of the order until there is a new minister general. Further, if there be any attempted violation of this decree concerning the provincial minister, such action shall be automatically null and void.

Demum quia ex eo quod dicta regula per quos et ubi fieri debeat ministri generalis electio tradens nullam facit de ministrorum provincialium electione vel institutione penitus mentionem oriri super hoc poterat dubitatio inter fratres nos volentes posse ipsos clare ac secure procedere in omnibus factis suis declaramus statuimus etiam et ordinamus in hac constitutione in perpetuum valitura ut cum alicui provinciae de ministro fuerit providendum ipsius ministri electio penes capitulum provinciale resideat quam idem capitulum die sequenti qua fuerit congregatum facere teneatur ipsius autem electionis confirmatio ad ministrum pertineat generalem. Et si quidem ad electionem huiusmodi per formam scrutinii procedatur et votis in diversa divisis electiones plures in discordia celebrari contingat illa quae a maiori parte capituli numero nulla zeli vel meriti collatione aut consideratione habita fuerit celebrata exceptione seu contradictione quacunque alterius partis non obstante per dictum generalem ministrum de consilio discretorum de ordine prius tamen ex officio prout spectat ad ipsum diligenti examinatione praemissa confirmetur vel etiam infirmetur prout eis secundum deum visum fuerit expedire. Et si fuerit infirmata ad capitulum provinciale electio huiusmodi revertatur. Ceterum si capitulum memoratum die praedicta ministrum eligere praetermittat extunc ministri provincialis provisio ad generalem ministrum libere devolvatur. Verum si ministro praedicto et capitulo generalibus ex certa manifesta ac rationabili causa videretur aliquando in provinciis ultramarinis Hyberniae seu Graeciae seu Romae in quibus hactenus alius providendi modus dicitur ex causa certa et rationabili fuisse servatus expedire ministrum provincialem per ministrum generalem cum proborum ordinis consilio potius quam per capituli praedicti electionem praefici in provinciis Hyberniae etiam ultramarinis irrefragabiliter in Romana vero vel Graeca quando minister dictae provinciae moreretur vel absolveretur citra mare illa vice servetur absque dolo partialitate et fraude super quo eorum conscientias oneramus quod super hoc dictus minister cum dictorum proborum consilio duxerit ordinandum. In destitutione vero dictorum ministrorum provincialium servari volumus quod super hoc hactenus de ipso ordine exstiterit observatum. Ceterum si contingeret eosdem ministro generali carere per vicarium ordinis fiat super hoc quod faciendum fuerit per eundem ministrum usque quo provisum fuerit de generali ministro. Porro si quid de huiusmodi ministro provinciali secus attentari forte contigerit illud ipso facto sit irritum et inane.

Let nobody therefore ... If anyone however ...’

Nulli igitur .... Si quis autem ....