SESSION 9  - 5 May 1514

1. Peace, Prayers, and Crusade

The pope urges christian rulers to make peace among themselves so that an expedition [i,e, CRUSADE] against the enemies of the christian faith may be possible

Leo, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record.

Leo episcopus servus servorum dei ad perpetuam rei memoriam sacro approbante concilio.

After we had been called by divine dispensation to the care and rule of the universal church, even though we are unworthy of so great a responsibility, we began from the highest point of the apostolate, as from the top of Mount Sion, to turn our immediate gaze and direct our mind to the things that seem to be of primary importance for the salvation, peace and extension of the church itself.

Postquam ad universalis ecclesiae curam et regimen licet tanto oneri impares divina dispensatione vocati fuimus ex summo statim apostolatus apice tamquam ex vertice montis Sion ea prospicere ac animo volvere coepimus quae ad salutem tranquillitatem ac propagationem ipsius ecclesiae pertinere in primis videbantur.

When we focused all our care, thought and zeal in this direction, like an experienced and watchful shepherd, we found nothing more serious or dangerous to the christian state and more opposed to our holy desire than the fierce madness of armed conflicts. For, as a result of them, Italy has been almost wiped out by internecine slaughter, cities and territories have been disfigured, partly overturned and partly levelled, provinces and kingdoms have been stricken, and people cease not to act with madness and to welter in christian blood.

Cum que in hanc rem omnem nostram curam cogitationem ac studium more solertis vigilis que pastoris converteremus nihil gravius aut christianae reipublicae perniciosius et pio nostro desiderio magis adversum bellorum effera rabie comperimus quae usque adeo armis grassata est ut vastata pene mutuis cladibus Italia deformatis que ac partim eversis aequatis partim solo civitatibus et terris concussis provinciis et regnis in christianum sanguinem furere ac debacchari non desinant.

Hence we have judged that nothing should be given more importance, consideration and attention than the quelling of these wars and the re-ordering of ecclesiastical discipline in accordance with resources and circumstances, so that with God appeased by a change of life, after quarrels have been set aside, we may be able to bring together and gather into one the Lord’s flock entrusted to our care, and to encourage and arouse this flock more readily, in a union of peace and harmony, as by a very strong binding force, against the common enemies of the christian faith who are now threatening it.

Nihil itaque prius nihil studiosius aut magis ex animo curandum duximus quam ea bella sedare ecclesiasticam que disciplinam pro viribus ac temporum ratione componere ut placato per vitae emendationem deo dominicum gregem nostrae fidei commissum compositis dissidiis in unum cogere et aggregare unanimem que ac pacis et concordiae vinculo tamquam firmissimo glutino unitum adversus communes hostes fidei christianis cervicibus imminentes facilius adhortari ac concitare possimus.

This our intense desire for this campaign against the evil and implacable enemies of the cross of Christ is indeed so implanted in our heart that we determined to continue and follow up the sacred Lateran council -- which was summoned and begun by our predecessor of happy memory, Julius II, and interrupted by his death -- for that special reason, as is clear from all the different sessions held by us in the same council. Thus, with the christian princes or their spokesmen assembled at the same council, and prelates from different parts of the world coming to it, once peace between these christian princes had been settled and (as is right) the noxious brambles of heresies had been first uprooted from the Lord’s field, then the things necessary for the campaign against the same enemies, and what concerns the glory and triumph of the orthodox faith, and various other matters, could be happily decided upon by the timely advice and agreement of all.

Cuius quidem expeditionis in impios et crucis christi implacabiles inimicos hoc vehemens nostrum desiderium ita cordi nostro infixum est ut sacrum Lateranense concilium a felicis recordationis Iulio ii praedecessore nostro indictum ac inchoatum eius que obitu intermissum ea praecipue causa continuare et prosequi decrevimus ut in diversis sessionibus in eodem sacro concilio per nos habitis omnibus patet ut christianis principibus seu eorum oratoribus in eo concilio congregatis praelatis que ex diversis mundi partibus eo venientibus pace inter ipsos christianos principes composita extirpatis que ut par est primo ex domini agro pestiferis haeresum sentibus ea quae ad ipsam expeditionem contra eosdem hostes necessaria ac ad gloriam et exaltationem orthodoxae fidei aliarum ve rerum consultationem pertinent maturo consilio omnium que assensu decerni feliciter possent.

Although many distinguished men, outstanding in every branch of learning, came from different parts of Europe to this council, which had been solemnly summoned and duly proclaimed, many also, legitimately hindered, sent their instructions in official form. However, because of the difficulties from wars and circumstances as a result of which many territories have been blocked by hostile arms for a long time, the resources and large numbers which we desired could not be assembled.

Ad quod quidem concilium solemniter indictum rite que denuntiatum etsi multi ex diversis Europae partibus praeclari et in omni scientia praestantes viri convenerint multi etiam legitime impediti mandata in publica forma miserint non tamen bellorum ac temporum difficultatibus quibus loca plurima iam diu hostilibus armis obsessa fuerunt ea quam desiderabamus copia et multitudo convenire potuit.

Moreover, that we have not as yet sent the specially appointed legates to kings and princes to promote union and peace between the same rulers -- something that perhaps seems necessary to many and that we too think is especially opportune -- cannot be attributed to us. The reason, of course, why we refrained from doing so is this: nearly all the princes made it known by letters and messages to us, that the sending of legates was not at all necessary or expedient. Nevertheless, we sent men of discretion and proved loyalty, endowed with the rank of bishop, as our envoys to those very princes who were undertaking serious armed activity among themselves and, as far as could be guessed, rather bitter wars. It has come about, especially by the action of these envoys, that truces have been agreed between some of the princes and the rest are thought to be on the point of giving their consent. Therefore we shall not put off sending the special legates, as we decided in the last session, whenever this is necessary and profitable for the setting up of a stable and lasting peace among them, and as we previously proposed. In the meantime, we shall not cease to act and reflect on what is relevant to the situation, with the spokesmen of the same princes who are negotiating with us, and to press on and exhort them and their princes to this action by means of our envoys and letters.

Nihil est praeterea quod nobis adscribi possit si hactenus quod forsitan multis necessarium videtur et nos opportunum prae ceteris putamus legatos de latere ad reges et principes pro concordia eorumdem principum et pace non misimus.

Hac sane causa id facere destitimus.

Principes enim fere omnes suis ad nos literis ac nuntiis legatos mitti minime expedire aut necessarium esse significarunt.

Circumspectos nihilo minus ac probatae fidei viros nuntios nostros etiam episcopali dignitate praeditos ad eos ipsos principes gravior inter se armis ac quantum coniici poterat asperiora bella molientes ultro misimus.

Quorum praecipue opera effectum est ut pactis iam inter quosdam principes induciis ceteri eas brevi approbaturi esse credantur.

Quare legatos uti proxima sessione decrevimus ubi opus et expediens fuerit pro stabili ac perpetua pace inter eos componenda ac uti antea proposuimus mittere non postponemus.

Neque interim cum eorumdem principum oratoribus apud nos agentibus quae ad rem huiusmodi pertinent agere et meditari neque ipsos et principes per nostros nuntios et literas ad id urgere et admonere cessabimus.

Oh that the almighty and merciful God would assist from on high our plans for peace and our constant thoughts, would regard the faithful people with more benevolent and favourable eyes and, for the sake of common safety and peace and for the suppression of the haughty madness of the wicked enemies of the christian name, would give a propitious hearing to their devout prayers ! By our apostolic authority, we enjoin on each and every primate, patriarch and archbishop, on chapters of cathedral and collegiate churches, both secular and those belonging to any of the religious orders, on colleges and convents, on leaders of peoples, deans, rectors of churches and others who have charge of souls, and on preachers, alms-collectors and those who expound the word of God to the people, and we order in virtue of holy obedience, that within the celebration of masses, during the time that the word of God is being set before the people or outside that time, and in prayers which they will say in chapter or as convents, or at some other time in any kind of gathering, they are to keep the following special collects for the peace of Christians and for the confounding of the infidels respectively: O God, from whom holy desires, and, O God, in whose hands are all power and authority over kingdoms, look to the help of Christians.

Quin etiam ut nostra pacis consilia et iuges cogitatus omnipotens et misericors deus promoveat ex alto ac fidelem plebem aequis ac propitiis magis oculis aspiciat et pro communi salute ac pace compescenda que nefariorum christiani nominis hostium superba rabie eius piis annuat precibus universis et singulis primatibus patriarchis archiepiscopis episcopis nec non ecclesiarum tam cathedralium quam collegiatarum tam que saecularium quam quorumvis ordinum regularium capitulis collegiis conventibus plebanis decanis ecclesiarum rectoribus ceteris que animarum curam habentibus praedicatoribus quaestoribus ac verbum dei ad populum pronuntiantibus auctoritate apostolica iniungimus et in virtute sanctae obedientiae mandamus quatenus intra missarum solemnia et dum inter aut extra illa verbum dei ad populum proponetur ac in eorum orationibus quas capitulariter et conventualiter aut alias in quibuscumque congregationibus facient respective pro pace christianorum et infidelium confusione has collectas habeant speciales videlicet deus a quo sancta desideria et deus in cuius manu sunt omnes potestates et omnia iura regnorum respice in auxilium christianorum.

And they are no less to enjoin on members of their dioceses and on any other persons of either sex, whether ecclesiastical or secular, over whom they have authority by reason of a prelature or any other ecclesiastical position of authority, and to encourage in the Lord those to whom God’s word is proposed on their own or another’s responsibility, that they should[pray for]

Et nihilominus suis dioecesanis et aliis quibuscumque personis utriusque sexus tam ecclesiasticis quam saecularibus quibus ratione praelaturae et alterius cuiuscumque superioritatis ecclesiasticae praesidebunt iniungant ac in domino eos hortentur quibus dei verbum sua aut alterius auctoritate proponetur ut privatim

Further, whoever of those mentioned above think that, by influence or favour with secular princes of any rank, distinction or dignity, or with their advisers, associates, attendants or officials, or with the magistrates, rectors and lieutenants of cities, towns, universities or any secular institutions, or with other persons of either sex, ecclesiastical or secular, they can take steps towards a universal or particular peace between princes, rulers and christian peoples, and towards the campaign against the infidels, let them use strong encouragement and lead them on to this peace and the campaign.

Et insuper quicumque ex supradictis apud principes saeculares cuiuscumque gradus praeeminentiae vel dignitatis existant aut etiam consiliarios familiares domesticos et officiarios eorum nec non apud civitatum oppidorum vel universitatum quorumcumque saecularium magistratus rectores locumtenentes aut alias utriusque sexus personas ecclesiasticas vel saeculares quas ad pacem universalem aut particularem inter principes potentatus et christianos populos nec non ad expeditionem contra infideles persuadendam auctoritate et gratia valere putaverint illos ad huiusmodi pacem et expeditionem hortentur et inducant.

By the tender mercy of our God and the merit of the passion of his only-begotten Son, Jesus Christ, we exhort all of them with all possible emotion of our heart, and we counsel them by the authority of the pastoral office which we exercise, to lay aside private and public enmities and to turn to embracing the endeavour for peace and deciding on the aforesaid campaign.

Quos omnes per viscera misericordiae dei nostri et per meritum passionis unigeniti eius filii Iesu christi quam maximo possumus cordis affectu in domino hortamur ac pro pastoralis officii qua fungimur auctoritate monemus ut depositis privatis simultatibus apertis que inimicitiis ad pacis studia amplectenda et ad expeditionem praedictam decernendam se convertant.

We strictly forbid each and every prelate, prince or individual, whether ecclesiastical or secular, of whatever state, rank, dignity, pre-eminence or condition they may be, under threat of the divine judgment, to presume to introduce in any way, directly or indirectly, openly or secretly, any obstacle to the said peace which is to be negotiated by us or by our agents, whether legates or envoys of the apostolic see endowed (as said before) with the episcopal rank, for the defence of the christian state of the faithful.

Propterea que omnibus et singulis praelatis principibus et personis tam saecularibus quam ecclesiasticis cuiuscumque status gradus dignitatis et praeeminentiae aut conditionis existant sub interminatione divini iudicii districtius inhibemus ne dictae paci per nos aut nostros seu sedis apostolicae legatos vel nuntios et episcopali dignitate praeditos ut praefertur pro christianae reipublicae defensione et fidelium salute tractandae aliquod impedimentum directe vel indirecte palam aut occulte interponere quoquo modo praesumant.

Those who, in working towards this peace, think that there is involved something of a private or a public nature that is of importance to their princes, cities or states, the care for whom or which pertains to them because of some office or public function should, as far as it will be possible in the Lord, with due moderation and calm take control of the matter inasmuch as it involves support and goodwill towards the coming peace. Indeed, those who wish to rouse the faithful by Christ’s spiritual gifts, when these are duly contrite and absolved, and to pour out devout prayers for obtaining peace and for deciding on the expedition, so that the said peace and the campaign against the said enemies of the christian faith may be brought about and be secured from God himself, will devote worthwhile and well-considered efforts as often as they do this. These prayers, offered with devotion, should take place in masses, sermons and other divine services, in collegial, conventual and other public or communal prayers, and among princes, advisers, officials, governors and other persons named above who seem to have some influence in making or arranging the peace and in deciding (as said before) on the campaign against the enemies of the unconquered cross.

Sed qui in pace conficienda privatum aut publicum suorum principum suarum ve civitatum aut rerumpublicarum quorum quarum ve ad eos ratione officii vel publici alicuius muneris cura spectabit interesse praetendant illud quoad modestius tranquillius ve poterunt prosequentis pacis nihilo minus partes et studia quantum in domino poterunt amplectantur.

Quin etiam ad dictam pacem et expeditionem contra dictos christianae fidei hostes procurandam et ab ipso deo impetrandam volentes spiritualibus donis christi fideles animare omnibus vere confessis et contritis qui pro ipsa obtinenda pace ac decernenda expeditione in missis praedicationibus et aliis divinis officiis aut in collegialibus conventualibus aliis ve publicis aut communibus orationibus devote ad deum preces effundant aut apud principes consiliarios officiarios rectores vel alias personas supradictas quae ad pacem faciendam vel tractandam et expeditionem in hostes invictae crucis ut praemittitur decernendam aliquam auctoritatem habere videbuntur diligentem ac solertem operam adhibebunt quoties id fecerint.

One hundred days of indulgence for saying prayers for peace and confounding enemies of Church

Trusting in the mercy of God and the authority of his blessed apostles Peter and Paul, we grant remission of one hundred days of imposed penances to those who, individually and in private, offer prayers to obtain the foregoing from God; seven times each day if they do it so often or, if fewer, as often as they shall do it; until the universal peace -- which is receiving our constant attention -between princes and peoples at present in armed dispute has been established, and the campaign against the infidels has been decreed with our approval. We lay an obligation on our venerable brothers, primates, patriarchs, archbishops and bishops, to whom the present letter or copies of it, accurately printed either in Rome or elsewhere, shall come under official seals, to have it published with all possible speed in their provinces and dioceses, and to give firm instructions for its due execution.

Qui vero privatim ac particulariter pro praemissis a deo consequendis devotas effuderint preces septies in die si toties id fecerint aut si minus quoties id fecerint donec pax universalis quae per nos assidue tractatur inter principes et populos impraesentiarum armis dissidentes confecta sit et expeditio contra infideles nostris auspiciis decreta de omnipotentis dei misericordia ac de beatorum eius apostolorum Petri et Pauli auctoritate confisi centum dies de iniunctis eis poenitentiis relaxamus.

Mandantes propterea venerabilibus fratribus primatibus patriarchis archiepiscopis et episcopis ad quos praesentes seu earum exempla sub sigillis authenticis vel in Urbe aut alibi fideliter impressa pervenerint quatenus illas per suas provincias et dioeceses quanto citius poterunt faciant publicari ac debitae executioni demandari.

In the meantime, with the approval of the sacred council, we have decreed, as we proposed and desired with all our heart, the ecclesiastical reform of our curia and of our venerable brothers, the cardinals of the holy Roman church, and of others dwelling in Rome, and many other necessary things, which will be contained in our other letters due for publication in this same session.

Ceterum quod proposuimus et toto corde concupivimus reformationem interim ecclesiasticam tam curiae nostrae quam etiam venerabilium fratrum nostrorum sanctae Romanae ecclesiae cardinalium et aliorum in Urbe commorantium et alia complura necessaria sacro approbante concilio decrevimus quae aliis nostris litteris in hac eadem sessione publicandis continebuntur.

OBLIGATION to ATTEND COUNCIL

It was Julius, our predecessor, who summoned to this council all those who were accustomed to attend councils. He gave them a comprehensive safe-conduct so that they could make the journey and arrive safely and unharmed. However, many prelates who ought to have come have so far not arrived, perhaps because of the obstacles already stated. In our desire to go ahead with the more serious business due in the next session, we appeal to in the Lord, and we ask and counsel by the tender mercy of the same, prelates, kings, dukes, marquises, counts and others who usually come or send someone to a general council, but who have not yet provided spokesmen or legitimate instructions, to decide with all possible speed either to come in person or to send chosen and competent envoys, with valid instructions, to this sacred Lateran council which is so beneficial to the christian state.

Et licet idem Iulius praedecessor noster ad huiusmodi concilium omnes qui adesse consuevere convocaverit et ut tute ac secure venire et accedere possent eis amplum salvumconductum dederit quia tamen hactenus ob praedicta forsitan impedimenta complures praelati qui venire deberent adhuc non venerunt cupientes nos ad graviora in futura proxima sessione procedere denuo ipsos ac reges duces marchiones comites et alios ad concilia generalia venire aut mittere assuetos qui hactenus oratores vel mandata legitima non dederint in domino hortamur ac per eiusdem misericordiae viscera rogamus et monemus ut quamprimum poterunt vel ipsi personaliter accedere vel speciales et idoneos nuntios cum legitimis mandatis ad hoc sacrum et christianae reipublicae perutile futurum Lateranense concilium mittere velint.

With regard to those venerable brethren, patriarchs, archbishops, bishops, abbots and prelates - especially those bound under oath to visit the place of the apostles Peter and Paul at certain fixed times, and to attend in person general councils which have been summoned, including those under that obligation at the time of their promotion -- whose obstinacy as being non-attenders at various sessions became a matter of frequent accusation by the sponsor of the same council, there is to be found in solemn form both a petition for proceedings against them and a statement of the censures and penalties incurred. This is notwithstanding any privileges, concessions and indults that were granted confirmed or renewed by us or our said predecessors in favour of them and their churches, monasteries and benefices. These we annul and invalidate through our certain knowledge and fullness of power, considering them to be fully stated here. We impose in virtue of holy obedience, and we strictly command under the penalties of excommunication and perjury and others derived from law or custom, and in particular from the letter which summoned and proclaimed the said Lateran council and was promulgated by our predecessor, Julius himself that they must attend in person the said Lateran council and remain in Rome until it has reached its conclusion and been terminated by our authority, unless they are prevented by some legitimate excuse.

Venerabilibus autem fratribus patriarchis archiepiscopis episcopis abbatibus praelatis praesertim sub vinculo iurisiurandi ad visitandum certis statutis que temporibus limina apostolorum Petri et Pauli et ad generalia concilia indicta personaliter accedendum etiam tempore suae promotionis adstrictis quorum non comparentium contumacia in diversis sessionibus per promotorem dicti concilii saepius accusata extitit et contra eosdem petitum procedi et de incursu censurarum et poenarum protestatum solemniter reperitur non obstantibus quibuscumque privilegiis concessionibus et indultis eis eorum que ecclesiis monasteriis et beneficiis per dictos praedecessores nostros aut nos concessis confirmatis et innovatis quae habentes pro expressis ex certa scientia et plenitudine potestatis cassamus irritamus et annullamus in virtute sanctae obedientiae iniungimus ac sub excommunicationis et periurii aliis que de iure vel consuetudine et praesertim in literis indictionis et publicationis dicti concilii Lateranensis per ipsum Iulium praedecessorem nostrum specialiter indictis aut aliis non accedentibus ad concilium rite indictum poenis districtius mandamus ut ad dictum concilium Lateranense accedere personaliter et usquequo conclusum et auctoritate nostra absolutum fuerit in Urbe morari debeant nisi aliqua legitima causa impediti fuerint.

And if (as we said) they have somehow been prevented, they are to send their suitably qualified representatives with a full mandate on the matters that will have to be treated, dealt with and advised upon.

Et si ut praefertur modo fuerint impediti procuratores suos speciales cum pleno mandato ad ea quae tractanda agenda et deliberanda erunt idoneos mittant.

Safe-Conduct for All Who Attend Council

In order to remove completely all excuse and leave no pretext of any impediment to anyone who is obliged to attend, in addition to the public guarantee which was clearly granted at the summoning of this council to all coming to it we give, concede and grant, acting on the advice and power mentioned above with the same council’s approval, to each and all who have been accustomed to be present at the meetings of general councils and are coming to the present Lateran council, as well as to members of their personal staff, of whatever status rank, order and condition or nobility they may be, ecclesiastical and secular, a free, safe and secure safe-conduct and, by apostolic authority in the meaning of the present letter, full protection in all its aspects, for themselves and for all their possessions of any kind as they pass through cities, territories and places, by sea and land, which are subject to the said Roman church, for the journey to the Lateran council in Rome, for remaining in the city of freedom, for exchanging views according to their opinions, for departing there from as often as they may wish and also after four months from the conclusion and dispersal of the said council; and we promise to give readily other safe-conducts and guarantees to those desiring to have them. Each and all of these visitors we shall deal with and welcome with kindness and charity.

Et ut omnis prorsus excusatio tollatur neve cuiquam venire debenti praetextus aliquis cuiuscumque impedimenti relinquatur praeter publicam fidem quam in indictione huius concilii omnibus ad id venientibus liquet esse concessam hoc eodem approbante concilio omnibus et singulis in congregationibus conciliorum generalium adesse solitis et ad ipsum Lateranense concilium venientibus eorum que domesticis familiaribus cuiuscumque status gradus ordinis et conditionis vel nobilitatis existant ecclesiasticis et saecularibus pro se et bonis suis quibuscumque per civitates terras et loca tam maritima quam terrestria dictae Romanae ecclesiae subiecta ad concilium Lateranense ad Urbem veniendi et in ea libere commorandi et pro animi sententia consulendi et ab ea quoties videbitur recedendi et post quatuor menses a dicti concilii conclusione et dissolutione liberum tutum et securum salvumconductum ac plenam et omnimodam securitatem auctoritate apostolica tenore praesentium de consilio et potestate praedictis damus et concedimus et impartimur alios que salvosconductus et securitates habere cupientibus dare libere pollicemur quos omnes et singulos benigne et caritative tractabimus et suscipiemus.

Under the threat of the divine majesty and of our displeasure, and of the penalties against those impeding the holding of councils, particularly the said Lateran council, which are contained and set down in law or in the letter of the aforesaid summons of our predecessor, we are instructing each and all secular princes, of whatever exalted rank they may be, including imperial, royal, queenly, ducal or any other, the governors of cities, and citizens governing or ruling their states, to grant to the prelates and others coming to the said Lateran council a free permission and licence, a safe-conduct for coming and returning, and a free and unharmed transit through the dominions, lands and property of theirs through which the said persons must pass together with their equipment, possessions and horses; all exceptions and excuses being completely set aside and without force.

Mandantes omnibus et singulis principibus saecularibus quantumcumque grandi dignitate etiam imperiali regali reginali ducali aut alia quacumque fulgentibus et civitatum rectoribus ac civibus eorum rempublicam gubernantibus et regentibus ut praelatis et aliis ad dictum concilium Lateranense venientibus sub divinae maiestatis et indignationis nostrae incursu et poenis contra impedientes conciliorum celebrationem et praesertim dicti Lateranensis concilii in iure sive literis prefatae indictionis per praedecessorem nostrum contentis et appositis liberam licentiam et facultatem salvum que conductum veniendi et redeundi et per eorum dominia terras et loca per quae ipsos transitum facere oporteat cum eorum rebus et bonis ac equis liberum transitum et innoxium concedant omnibus prorsus exceptionibus sive excusationibus semotis ac cessantibus.

Threat to All Who impede Participation in Council

In addition we order and command, under pain of our displeasure and of other penalties which can be inflicted at our will, each and all of our people who bear arms, both infantry and cavalry, their commanders and captains, the castellans of our fortresses, the legates, governors, rulers, lieutenants, authorities, officials and vassals of the cities and territories that are subject to the said Roman church, and any others of whatever rank, status, condition or distinction they may be, to give permission, and to be responsible for the giving of permission, to those coming to the Lateran council, to pass through in freedom, safety and security, to stay, and to return, so that such a holy, praiseworthy and very necessary council may not be frustrated for any reason or pretext, and that those coming to it may be able to live in peace and calm and without restraint and to say and develop under the same conditions the things which concern the honour of almighty God and the standing of the whole church. This we enjoin notwithstanding any constitutions, apostolic ordinances, imperial laws or municipal statutes and customs (even those reinforced by oath and apostolic confirmation or by any other authority) which could modify in any respect or impede in any way the said safe-conduct and guarantee, even if the constitutions etc. were of such a kind that an individual, precise, clear and distinct form of speech, or some other clearly stated expression, should be employed regarding them, and not just general clauses which only imply the matter, for we consider the significance of all the above things to be clearly stated by the present letter, as if they had been included word for word. Let nobody therefore... If anyone however...

Mandamus insuper et iniungimus sub indignationis nostrae et aliis arbitrio nostro infligendis poenis omnibus et singulis gentibus nostris armigeris tam pedestribus quam equestribus eorum que ducibus et ductoribus ac etiam arcium nostrarum castellanis civitatum que et locorum dictae Romanae ecclesiae subiectorum legatis gubernatoribus rectoribus locum tenentibus potestatibus officialibus et vassallis ut quibusvis constitutionibus ordinationibus apostolicis legibus imperialibus statutis que et consuetudinibus municipalibus etiam iuramento et confirmatione apostolica aut quavis alia firmitate roboratis non obstantibus quae salvoconductui et securitati praemissis in aliquo derogare seu illa quoquo modo impedire possent etiam si talia forent de quibus specialis et specifica expressa et individua non autem per generales clausulas id importantes mentio seu quaevis alia expressio habenda foret illorum omnium tenores praesentibus ac si de verbo ad verbum insererentur pro expressis habentes et aliis quibuscumque cuiuscumque gradus status conditionis et praeeminentiae fuerint ut ipsos venientes ad concilium Lateranense libere tute et secure transire morari et recedere permittant et permitti faciant ne tam sanctum laudabile ac pernecessarium concilium quavis causa vel praetextu distrahatur et ut ad illud venientes tute ac in pacis tranquillitate libertate que vivere dicere et expedire valeant quae honorem dei omnipotentis statum que totius ecclesiae concernant. Nulli ergo.... Si quis autem....

LEO, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record.

Leo episcopus servus servorum dei ad perpetuam rei memoriam sacrosancto approbante concilio.

It is eminently fitting for the Roman pontiff to carry out the duty of a provident shepherd, in order to care for and keep safe the Lord’s flock entrusted to him by God, since, by the will of the supreme ordinance by which the things of heaven and of earth are arranged by ineffable providence, he acts on the lofty throne of St Peter as vicar on earth of Christ, the only-begotten Son of God.

Supernae dispositionis arbitrio quo caelestia pariter et terrena ineffabili providentia disponuntur in sublimi beati Petri solio christi unigeniti dei filii gerentem vices in terris Romanum pontificem decet in primis pro cura et salute dominici gregis sibi divinitus commissi providi exercere pastoris officium.

When we notice, out of solicitude for our said pastoral office, that church discipline and the pattern of a sound and upright life are worsening, disappearing and going further astray from the right path throughout almost all the ranks of Christ’s faithful, with a disregard for law and with exemption from punishment, as a result of the troubles of the times and the malice of human beings, it must be feared that, unless checked by a well-guided improvement, there will be a daily falling into a variety of faults under the security of sin and soon, with the appearance of public scandals, a complete breakdown.

Quare pro dicti pastoralis officii solicitudine cum ecclesiasticam disciplinam ac per omnes fere christi fidelium gradus bene recte que vivendi regulam temporum difficultate ac hominum malitia licentia que et impunitate in deterius ita labi diffluere aberrare que longius a recta via animadvertimus ut nisi provida corrigatur emendatione in varios errores securitate peccandi quotidie magis incidere mox que obortis publice scandalis prorumpere sit verendum.

We desire, then, as far as it is permitted to us from on high, to check the evils from becoming too strong, to restore a great many things to their earlier observance of the sacred canons, to create with God’s help an improvement in keeping with the established practice of the holy fathers, and to give -- with the approval of the sacred Lateran council initiated for that reason, among others, by our predecessor of happy memory, pope Julius II, and continued by us -- healthy guidance to all these matters.

Cupientes igitur quatenus nobis ex alto permittitur ea iam nimium invalescentia mala corrigere ac pleraque in pristinam sacrorum canonum observantiam reducere ac in melius iuxta sanctorum patrum instituta dante domino reformare ea que omnia sacro approbante Lateranensi concilio a felicis recordationis Iulio papa secundo praedecessore nostro inter alia propterea incepto et per nos continuato salubriter

In order to make a start, we take up the points which for the present seem more appropriate and which, having often been neglected during particular generations, have brought great loss to the christian religion and produced very great scandals in the church of God. We have therefore decided to begin with preferment to ecclesiastical dignities.

moderari ut ab his sumamus exordium quae pro nunc magis expedire videntur et quae saepe per singulas aetates neglecta magnam christianae religioni attulere perniciem et in ecclesia dei maxima scandala pepererunt a promotionibus scilicet ad ecclesiasticas dignitates constituimus exordiri.

Clerical appointees should be of mature age, learning and serious character

Our predecessor of devout memory, pope Alexander III, also in a Lateran council, decreed that age, a serious character and knowledge of letters are to be carefully examined in the preferment of individuals to bishoprics and abbacies. Moreover, nothing impedes the church of God more than when unworthy prelates are accepted for the government of churches. Therefore, in the preferment of prelates, the Roman pontiffs must give much attention to the matter, especially because they will have to give an account to God at the last judgment about those given preferment by them to churches and monasteries. Consequently, we rule and establish that henceforward, in accordance with the constitution of the aforesaid Alexander III, for vacant churches and monasteries of patriarchal, metropolitan and cathedral status, the person provided is to be of mature age, learning and serious character, as said above, and the provision is not to be made at someone’s urging, by means of recommendation, direction or enforcement, or in any other way, unless it has seemed right to act differently on the grounds of advantage to the churches, prudence, nobility, uprightness, experience, lengthy contact with the curia (together with adequate learning), or service to the apostolic see.

Cum piae memoriae Alexander papa iii praedecessor noster etiam in Lateranensi concilio decreverit ut aetas morum gravitas ac literarum scientia in personis promovendis in episcopos et abbates diligenter inquirantur nihil que magis dei ecclesiae officiat quam cum immeriti assumuntur praelati ad regimen ecclesiarum propterea in promotionibus praelatorum quarum a Romanis pontificibus magna ratio haberi debet eo praesertim quod de promotis per eos ad ecclesias seu monasteria in extremo iudicio rationem deo reddituri sunt statuimus et ordinamus ut deinceps perpetuis suis temporibus patriarchalibus metropolitanis ac cathedralibus ecclesiis et monasteriis pro tempore vacantibus de personis iuxta praefati Alexandri constitutionem aetate matura gravitate morum literarum que scientia praedictis non ad alicuius instantiam per commendam et administrationem seu conservationem aut alio quovis modo provideatur nisi ratione utilitatis ecclesiarum prudentiae nobilitatis probitatis experientiae atque curialitatis antiquae cum competenti literatura et in sede apostolica meritorum aliter visum fuerit faciendum.

We wish the same to be observed regarding the persons elected and chosen in elections and choices that have customarily been admitted by the apostolic see. But if the question arises of providing for churches and monasteries of this kind with persons of less than thirty years of age, there can be no dispensation for them to be in charge of churches before their twenty-seventh year of age or of monasteries before their twenty-second year.

Idem que in electis et postulatis quorum electiones et postulationes per sedem apostolicam admitti consueverunt volumus observari.

Et si de minoribus aetate triginta annorum ecclesiis aut monasteriis huiusmodi contigerit provideri non dispensetur cum eisdem ut ecclesiis citra vigesimumseptimum aetatis annum monasteriis vero citra vigesimumsecundum praeesse valeant.

Indeed, so that suitable persons may be advanced with greater exactness and care, we rule that the cardinal to whom the reporting on an election, appointment or provision to a church or monastery has been entrusted, ought, before he gives an account in the sacred consistory (as the custom is) of his carrying out of such an examination or report assigned to him, to make his report known to one of the older cardinals of each grade, personally in the actual consistory, or, if there was no consistory on the day appointed for him to give his account, then by means of his secretary or some other member of his personal staff, and the three older cardinals in question are bound to communicate the report as soon as possible to the other cardinals of their grade. The said cardinal making the report shall personally examine the business of the election, administration, appointment or promotion in summary and extra-judicial fashion. If any have spoken against it, he is obliged to call, after the objectors have been summoned, competent, responsible and trustworthy witnesses and, if it should be necessary or appropriate, others by virtue of office. He is bound to bring with him to the consistory, on the day the report has to be made, the stages and decisions of the report together with the statements of the witnesses, and he shall not give his report in any form until the person to be promoted, if he is at the curia, shall have first visited the majority of the cardinals in order that they may be able to learn at first hand, insofar as it is relevant to his character, what they shall soon learn from the report of their colleague.

Quinimo ut accuratius diligentius que idoneae personae promoveantur statuimus ut cardinalis cui electionis postulationis aut provisionis ecclesiae seu monasterii relatio committetur antequam in sacro consistorio ut moris est referat commissionem examinis ac relationis huiusmodi sibi datam uni cuiuslibet ordinis antiquiori cardinali in ipso consistorio per se ipsum vel si ea die qua sibi commissionis onus iniunctum fuerit consistorium non fuerit per secretarium suum aut alium quemlibet ex suis domesticis familiaribus notam illam facere debeat qui tres priores aliis quamprimum sui ordinis cardinalibus eam significare teneantur negotium que electionis administrationis postulationis ve aut promotionis summarie et de plano per se ipsum dictus relator examinet et si qui contradixerint his vocatis idoneos graves et fide dignos testes et si expediens opus ve fuerit alios ex officio assumere processus que et iura eiusmodi relationis una cum dictis testium die faciendae relationis se cum ad consistorium deferre debeat neque ullo modo referat si praesens in curia promovendus maiorem cardinalium partem antea non adiverit ut quae a referente collega sint cardinales audituri oculata fide quantum ad personam promovendi attinet cognoscere possint.

Moreover, the person promoted is obliged, by longstanding practice and laudable custom, to visit as soon as possible the same cardinals who are then in the curia.

Promotus vero eosdem cardinales qui praesentes in curia fuerint ex antiquo more consuetudine que laudabili quamprimum visitare teneatur.

Bishops and Abbots not to be deposed lightly

This practice and praiseworthy custom, indeed, we renew and command to be kept without change.

Quem quidem morem laudabilem que consuetudinem innovamus ac inviolabiliter observari mandamus.

Since it is right to maintain episcopal dignity unharmed, and for it to be protected from indiscriminate exposure to the attacks of wicked persons and to the false charges of accusers, we decree that no bishop or abbot may be deprived of his rank when anyone urges a charge or presses demands (unless the opportunity for a legitimate defence is afforded to him), even if the charges have been widely known and, after the parties have been attentively heard, the case has been fully proved; nor may any prelate be transferred against his will, except for other just and efficacious reasons and causes, in accordance with the terms and decree of the council of Constance.

Et quoniam episcopalem dignitatem tueri illaesam et ne improborum impugnationibus aut accusantium calumniis passim pateat muniri par est statuimus ut nullus episcopus aut abbas quovis instante ac requirente nisi sibi copia et facultas legitimae defensionis permittatur etiam si crimina fuerint notoria diligenter que partibus auditis causa plenarie probata fuerit dignitate privari valeat neve aliquis praelatus invitus nisi aliis iustis efficacibus que rationibus et causis transferatur iuxta formam ac decretum concilii Constantiensis.

6. Commendatory Abbacies regulated by pope

Also, as a result of commendams for monasteries, the monasteries themselves (as experience, a practical mistress, has quite often taught) are seriously damaged in spiritual and temporal matters because their buildings fall into decay, partly through the negligence of the commendatories and partly through greed or lack of interest, divine worship is gradually reduced, and matter for contempt is generally offered especially to secular persons, not without a lessening of the standing of the apostolic see, from which commendams of this kind originate. In order that sounder measures may be taken to secure these monasteries from damage, we will and decree that when vacancies occur through the death of the abbot in charge, they cannot be given in commendam to anyone by any agreement unless it seems right to us to decide otherwise, in accordance with the actual circumstances and with the advice of our brothers, so as to protect the authority of the apostolic see and to oppose the evil designs of those attacking it.

Et quoniam ex commendis monasteriorum ut magistra rerum experientia saepius docuit monasteria ipsa tam in spiritualibus quam in temporalibus graviter laeduntur quippe quorum aedificia partim commendatariorum negligentia partim avaritia vel incuria collabuntur et in dies divinus cultus in eis magis diminuitur passim que obloquendi materia personis praesertim saecularibus praebetur non absque dignitatis apostolicae sedis diminutione a quo commendae huiusmodi proficiscuntur ut eorum indemnitati salubrius consulatur volumus ac sancimus ut cum illa per obitum abbatum qui illis praeerant vacaverint nullo pacto cuiquam possint commendari nisi pro conservatione auctoritatis apostolicae sedis et ad occurrendum malitiis illam impugnantium pro temporum qualitate aliter nobis de fratrum nostrorum consilio visum fuerit expedire.

But let such monasteries be provided with competent persons, in keeping with the above-mentioned constitution, so that suitable abbots will have charge of them (as is fitting).

Sed de persona idonea iuxta praescriptam constitutionem eis ita provideatur ut illis idonei abbates prout decet praefuturi sint.

Such monasteries may be given in commendam, when the original commendam no longer exists on account of the resignation or death of the commendatory, only to cardinals and to qualified and well-deserving persons; and in such a way that the commendatories of the monasteries, whatever their dignity, honour and high rank may be, even if they enjoy the status and dignity of a cardinal, are obliged, if they have meals in private, apart from the common table, to assign a quarter of their board for the renewal of the fabric, or for the purchase or repair of furnishings, clothings and adornment, or for the maintenance or sustenance of the poor, as the greater need demands or suggests. If, however, they share board completely, a third part of all the resources of the said monastery committed to the commendatory must be assigned, after all other imposts have been deducted, to the above-mentioned burdens and to the sustenance of the monks.

Ea vero monasteria quae commendata fuerint cum per eorum cessum vel decessum quibus erant commendata commendae huiusmodi cessaverint cardinalibus dumtaxat ac personis qualificatis et bene meritis commendari possint ita tamen quod eorum monasteriorum commendatarii quibus antea de cetero commendata fuerint cuiusvis dignitatis honoris et praeeminentiae existant etiamsi cardinalatus honore et dignitate fungantur si mensam habuerint separatam ac seorsum a mensa conventuali quartam suae mensae partem pro instauratione fabricae seu pro ornamentis vestibus ac paramentis emendis sarciendis que aut pauperum alimonia aut sustentatione ut maior exiget ac suadebit necessitas si vero mensa fuerit communis tertiam omnium fructuum dicti monasterii sibi commendati partem pro supradictis oneribus supportandis et sustentatione monachorum omnibus aliis deductis oneribus impartire teneantur.

Moreover, letters which are drawn up regarding such commendams to monasteries ought to contain a clause specifically stating this. If they are drawn up in some other form, they are of no worth or value.

Ac literae quae super monasteriorum huiusmodi commendis expedientur cum clausula hoc ipsum specifice exprimente debeant expediri.

Alioquin si aliter expediantur nullius sint roboris vel momenti.

Since it is fitting for such churches to be provided for without any loss of revenues, in such a way that both the honour of those in charge and the need of the churches and buildings are considered, we decree and rule that pensions may never be reserved from the incomes of these churches except on account of a resignation or for some other reason which has been considered credible and honourable in our secret consistory.

Et quoniam ecclesiis huiusmodi absque aliqua fructuum diminutione provideri decet ut tam dignitati praesidentium quam ecclesiarum et aedificiorum necessitati consulatur decernimus pariter ac statuimus ut super earumdem ecclesiarum fructibus pensiones minime reserventur nisi ex resignationis causa aut etiam alia quae in secreto nostro consistorio iuxta probabilis et honesta habita fuerit.

7. Poor institutions should not be given in commendam to cardinals

We also rule that henceforth parochial churches, major and principal dignities and other ecclesiastical benefices whose rents, revenues and produce by ordinary reckoning do not amount to an annual value of two hundred golden ducats of the treasury, and also hospitals, leperhouses and hostels of any importance which have been set up for the use and provisioning of the poor, shall not be given in commendam to cardinals of the holy Roman church, or conferred on them by any other title, unless they have become vacant by the death of a member of their household. In the latter case they can be given in commendam to cardinals, but these are bound to dispose of them within six months for the benefit of such persons as are suitable and in good relations with them. We do not wish, however, to prejudge the cardinals further with respect to benefices to which they may have a reserve claim.

Statuimus quoque ut de cetero parochiales ecclesiae ac dignitates maiores et principales alia que beneficia ecclesiastica quorum fructus reditus et proventus ducentorum ducatorum auri de camera secundum communem aestimationem valorem annuum non constituunt vel attingunt nec non hospitalia leprosariae xenodochia cuiuscumque valoris quae ad pauperum usum et alimoniam instituta sunt sanctae Romanae ecclesiae cardinalibus non commendentur aut alio quovis titulo conferantur nisi per obitum familiarium suorum vacaverint quae illis commendari possint ut illa ad illarum personarum sibi gratarum et idonearum commodum infra sex menses dimittere teneantur quibus etiam quoad beneficia ad quae haberent regressum praeiudicare non intendimus.

We also ordain that members of churches, monasteries or military orders may not be detached or separated from their head -- which is absurd -- without legitimate and reasonable cause.

Ordinamus etiam ne ecclesiarum ac quorumcumque monasteriorum et militiarum membra a suo capite quod est absurdum absque legitima et rationabili causa disiungantur aut separentur.

Perpetual unions, apart from cases permitted by law or on some reasonable grounds, are not permitted at all.

Uniones perpetuae praeterquam in casibus a iure permissis vel sine rationabili causa nequaquam fiant.

6. Multiple benefices - and more than four parishes - should be regulated (not forbidden)

Dispensations for more than two incompatible benefices are not to be granted, except for great and pressing reasons or to qualified persons according to the form of common law.

Dispensationes autem ad plura incompassibilia ultra duo nisi qualificatis iuxta formam iuris communis non concedantur nisi ex magna et urgenti causa.

We set a limit of two years on persons of whatever rank who obtain more than four parish churches and their perpetual vicarages, or major and principal dignities, even if by way of union or commendam for life. They are bound to release the rest, only four being retained in the meantime. Such benefices, due for release, can be resigned into the hands of the ordinaries so that they may be provided with persons nominated by them; notwithstanding any reservations, even those of a general nature or resulting from the quality of the persons resigning. Once the period of two years is past, all the benefices that have not been disposed of may be reckoned as vacant and may freely be applied for as vacant. Those who hold on to them incur the penalties of the constitution Execrabilis of our memorable predecessor, pope John XXII.

Et personis cuiuscumque dignitatis parochiales ecclesias et earum perpetuas vicarias ac dignitates maiores et principales etiam per viam unionis vel commendae ad vitam ultra quatuor obtinentibus exnunc terminum duorum annorum praefigimus ut interim quatuor tantum ex eis retentis reliquas dimittere teneantur et beneficia dimittenda huiusmodi resignari valeant in manibus ordinariorum ad effectum ut de illis provideatur personis per eos nominandis quacumque reservatione etiam generali etiam ex qualitatibus resignantium personarum resultante non obstante quo elapso termino nisi dimiserint omnia vacare censeantur ac possint libere ut vacantia impetrari tales que praeterea retinentes poenas extravagantis execrabilis recolendae memoriae Ioannis papae xxii etiam praedecessoris nostri incurrant.

We also rule that special reservations of any benefice are in no way to be granted at the urging of anyone.

Item statuimus ut speciales reservationes quorumcumque beneficiorum ad cuiusvis instantiam minime concedantur.

On_Cardinals

Since the cardinals of the holy Roman church take precedence in honour and dignity over all the other members of the church after the sovereign pontiff, it is proper and right that they be distinguished beyond all others by the purity of their life and the excellence of their virtues.

et cum sanctae Romanae ecclesiae cardinales ceteros omnes in ipsa ecclesia post summum pontificem honore ac dignitate praecedant conveniens ac debitum est ut vitae munditia ac virtutum splendore cunctis praefulgeant.

On that account, we not only exhort and advise them but also decree and order that henceforth each of the cardinals following the teaching of the Apostle, so live a sober, chaste and godly life that he shines out before people as one who abstains not merely from evil but from every appearance of evil.

Quapropter non modo hortamur eos ac monemus verum etiam statuimus et ordinamus ut de cetero quilibet cardinalium pro tempore existens iuxta doctrinam apostoli ita sobrie caste ac pie vivat ut non solum a malo sed ab omni etiam specie mali abstinens coram hominibus luceat.

[a] In the first place, let him honour God by his works.

Deum que in primis operibus honorificet.

[b] Let all of them be vigilant, constant at the divine office and the celebration of masses, and maintain their chapels in a worthy place, as they were wont to do.

Sint omnes vigiles ac divinis officiis missarum que celebrationibus intenti habeant que capellas suas in loco honesto prout facere consueverunt.

[c]Their house and establishment, table and furniture, should not attract blame by display or splendour or superfluous equipment or in any other way, so as to avoid any fostering of sin or excess, but, as is right, let them deserve to be called mirrors of moderation and frugality.

Sit que eorum domus familia mensa supellex que non fastu aut pompa neque superfluis rebus neque aliquo modo reprehensibilis ne peccandi excedendi que modum licentia inde nascatur sed ut aequum est modestiae et frugalitatis speculum dici mereantur.

[d]Therefore, let them find satisfaction in what contributes to priestly modesty; let them act with kindness and respect both in public and in private, towards prelates and other distinguished persons who come to the Roman curia; and let them undertake with grace and generosity the business committed to them by ourself and our successors.

Illis itaque sint contenti quae sacerdotalem prae se ferant modestiam ac praelatos et quoscumque alios insignes viros ad Romanam curiam venientes benigne honorifice que tam publice quam privatim tractent et apud nos et successores nostros gratiose liberaliter que eorum negotia commendata suscipiant.

[e] Moreover, let them not employ bishops or prelates in demeaning tasks in their houses, so that those who have been appointed to give direction to others and who have been clad in a sacred character, will not lower themselves to menial chores and generally bring about a lack of respect for the pastoral office.

Praeterea ministerium indecorum episcoporum praelatorum que in domibus non habeant ne ceteris praeesse instituti et sacro charactere insigniti in vilia descendant ministeria passim que pastoralis officii contemptum inducant.

Consequently, let them treat with honour as brothers, and as befits their state of life, those whom they have or will have in their houses.

Eos itaque quos vel nunc habent vel in posterum sunt habituri honorifice ut fratres ac iuxta eorum status condecentiam tractent.

Since the cardinals assist the Roman pontiff, the common father of all Christians, it is very improper for them to be patrons of or special pleaders for individuals.

Cum que Romano pontifici communi omnium christi fidelium patri assistant personarum acceptatores vel advocatos eos fieri valde inconveniens est.

We have therefore decided, lest they adopt partiality of any kind, that they are not to set up as promoters or defenders of princes or communities or of any other persons against anyone, except to the extent that justice and equity demands and the dignity and rank of such people requires. Rather, separated from all private interest, let them be available and engage with all diligence in calming and settling any disputes. Let them promote with due piety the maintenance of the just business of princes and all other persons, especially the poor and religious, and let them offer help in accordance with their resources and their official responsibility to those who are oppressed and unjustly burdened.

Propterea statuimus ne partialitatem suscipiant aliquam neque principum communitatum vel quorumcumque aliorum contra quemquam nisi quantum iustitia et aequitas postulat eorum que dignitas et conditio requirit promotores aut defensores fiant sed a privata omni passione seiuncti sedandis et componendis inter quoscumque litibus omni diligentia vacent incumbant que principum et quorumcumque aliorum ac praesertim pauperum et religiosorum iuxta negotia pio promoveant affectu oppressos et iniuste gravatos iuxta vires suas et officii debitum adiuvent.

9. Cardinals should visit their titular basilica at least once a year

THEY are to visit at least once a year -- in person if they have been present in the curia, and by a suitable deputy if they have been absent -- the places of their titular basilica. They are, with due care, to keep themselves informed about the clergy and people of the churches subject to their basilica; they are to keep under review the divine worship and the properties of the said churches; above all, let them examine with care the lives of the clergy and their parishioners, and with a father’s affection encourage one and all to live an upright and honourable life.

Tituli sui loca si praesentes in curia fuerint personaliter si vero absentes per vicarium idoneum semel saltem singulis annis visitent clericos et populos ecclesiarum titulo suo subiectarum cum diligentia inquirant vigilent que circa cultum divinum et bona dictarum ecclesiarum mores que in primis et vitam clericorum et parochianorum solerter explorent eos que omnes et singulos ad recte honeste que vivendum paterno moneant affectu.

For the development of divine worship and the salvation of his own soul, each cardinal should give to his basilica during his lifetime, or bequeath at the time of his death, a sufficient amount for the suitable sustenance there of one priest; or, if the basilica needs repairs or some other form of aid, let him leave or donate as much as he may in conscience decide.

Pro augmento autem divini cultus et salute animae suae quilibet cardinalis vel in vita donet vel in mortis articulo relinquat suo titulo quantum sit satis ad presbyterum unum commode ibi sustentandum vel si ecclesia indigeat reparatione vel alia subventione tantum illi relinquat vel donet quantum conscientiae suae videbitur.

It is entirely unfitting to pass over persons related to them by blood or by marriage, especially if they are deserving and need help. To come to their assistance is just and praiseworthy. But we do not consider that it is appropriate to heap on them a great number of benefices or church revenues, with the result that an uncontrolled generosity in these matters may bring wrong to others and may cause scandal.

Et cum minime deceat affines et consanguineos praesertim benemeritos et ope indigentes negligere sed illis providere iustum et laudabile sit non propterea tamen vel beneficiorum multitudine vel ecclesiasticis redditibus ita eos impleri convenire arbitramur ut ceteri damnum ex huiusmodi largitionis intemperantia patiantur et inde scandalum nascatur.

Consequently we have determined that they are not to squander thoughtlessly the goods of the churches, but are to apply them in works of devotion and piety, for which great and rich returns have been assigned and ordained by the holy fathers.

Statuimus itaque ut ecclesiarum bona temere non effundant sed ea in piis et sanctis operibus exponant quorum causa magni et opimi redditus per sanctos patres statuti et ordinati fuerunt.

It is also our wish that they take care, without making any excuse, of the churches entrusted to them in commendam, whether these be cathedrals, abbeys, priories, or any other ecclesiastical benefices that they take measures, with all personal effect, to see that the cathedrals are duly served by the appointment of worthy and competent vicars or suffragans, according to what has been customary, with an appropriate and adequate salary; and that they provide for the other churches and monasteries held by them in commendam with the right number of clerics or chaplains, whether religious or monks, for the adequate and praiseworthy service of God. Let them also maintain in proper condition the buildings, properties and rights of any kind, and repair what has crumbled, in accordance with the duty of good prelates and commendatories.

Volumus etiam ut ecclesiis eisdem cardinalibus commendatis etiam si cathedrales abbatiales ve aut prioratus vel quaecumque alia beneficia ecclesiastica fuerint absque omni prorsus excusatione procurent ac omni conatu suo provideant debite inserviri cathedralibus dignos et idoneos vicarios seu suffraganeos prout consuetudo fuerit cum digna et competenti mercede apponentes reliquis autem sibi commendatis ecclesiis aut monasteriis de iusto clericorum vel capellanorum seu religiosorum aut monachorum deo sufficienter et laudabiliter servientium numero providentes aedificia quoque possessiones et iura quaecumque in statu convenienti conservent et diruta instaurent sicut ad bonorum praelatorum et commendatariorum officium spectat.

We also judge that the said cardinals are to use great discretion and careful foresight with regard to the number of their personal attendants and horses lest by having a greater number than their resources, situation and dignity permit, they can be accused of the vice of over-display and extravagance. Let them not be accounted greedy and squalid on the grounds that they enjoy great and plentiful revenues and yet offer sustenance to very few; for the house of a cardinal ought to be an open lodging, a harbour and refuge for upright and learned persons, especially men, for nobles who are now poor and for honourable persons.

Statuimus etiam ut dicti cardinales circa numerum familiarium equorum que suis impensis alendorum magna utantur circumspectione ac diligenti providentia ne maiorem numerum quam sua facultas conditiore ac dignitas patiatur habentes luxus ac prodigalitatis vitio notari possint neve rursus avari sordidi que habeantur si in magnis et amplis redditibus paucissimis victum praebeant cum domus cardinalium patens hospitium portus que ac refugium proborum et doctorum maxime virorum et pauperum nobilium honestarum que personarum esse debeat.

Hence let them be prudent about the manner and quantity of what has to be kept, and carefully check the character of their personal attendants, lest they themselves incur from the vices of others the shameful stain of dishonour and provide real opportunities for contradictions and false accusations.

Sint igitur circa modum et numerum tenendi prudentes ac de familiarium qualitate in primis curiosi ne ex alienis vitiis turpem sibi contrahant infamiae notam vulgu que obloquendi calumniandi que iustas praebeant occasiones.

Since very special provision must be made that our deeds be approved not only before God, whom we ought to please in the first place, but also before people  so that we can offer to others an example to be imitated, we ordain that every cardinal show himself an excellent ruler and overseer of his house and personal staff, with regard to both what is open for all to see and what lies hidden within.

Et cum maxime providendum sit ut non solum coram deo cui primum placere debemus sed etiam coram hominibus opera nostra probentur ut ceteris exemplo ad imitandum possimus esse ordinamus ut quilibet cardinalis se domus ac familiae suae optimum rectorem praefectum que ostendat esse tam circa ea quae extrinseca omnibus apparent quam quae intus latent abscondita.

10.  Modest clerical garb – not red except pope & his attendants

Therefore let each of them have the priests and deacons clad in respectable garments, and make careful provision that no one in his household who holds a benefice of any type, or is in holy orders, wears multi-coloured clothes or a garment that has little connection with ecclesiastical status.

Habeat itaque eorum quisque sacerdotes et levitas honestis vestimentis indutos attente que provideat ne quis in familia sua quoquo modo beneficiatus et sacris ordinibus constitutus vestes portet versicolores nec eo habitu utatur qui ordini ecclesiastico parum conveniat.

Those in the priesthood, therefore, ought to wear clothes of colours which are not forbidden to clerics by law and are of at least ankle length.

Quare in presbyteratus ordine constituti vestes colorum quae clericis a iure non prohibeantur deferre debeant usque ad talos saltem demissas.

Those who hold high office in cathedrals, canons of the said cathedrals those holding the chief posts in colleges, and chaplains of cardinals when celebrating masses, are obliged to wear a head-covering in public.

Et habentes dignitates in cathedralibus et canonici etiam dictarum cathedralium ac primam dignitatem in collegiatis habentes et cardinalium capellani missas celebrantes caputium deferre in publico teneantur

Shield-bearers are permitted garments somewhat shorter than ankle-length.

scutiferis vero paulo supra talos concedantur.

Grooms, because they are generally moving about and perform a somewhat burdensome service, can use shorter and more suitable garments, even if they happen to be clerics, so long as they are not ordained priests; but in such a way that they do not cast aside decency and they so conduct themselves that their behaviour is in keeping with their position in the church.

Parafrenarii quia in assiduo sunt motu ministerio que funguntur laboriosiore brevioribus ac magis expeditis vestibus uti possint etiam si fuerint clerici dummodo in presbyteratus ordine non sint constituti ita tamen ut ab honestate non discedant sed ita vivant ut mores ecclesiasticis suis ordinibus non discrepent.

Other clerics are to do everything with due proportion and restraint. Both clerics holding benefices and those in holy orders are not to pay special attention to their hair and beards, nor to possess mules or horses with trappings and ornaments of velvet or silk, but for articles of this kind let them use ordinary cloth or leather.

Reliqui vero clerici temperate ac modeste omnia faciant et tam ipsi clerici beneficiati quam in sacris ordinibus constituti non comam neque barbam non nutriant neque mulas aut equos cum phaleris ornamentis que ex velluto aut serico factis habeant sed eiusmodi rebus ex panno tantum aut corio simpliciter utantur.

Si vero infra tres alios menses non se correxerit a perceptione fructuum ex beneficiis quae obtinet suspensus intelligatur.

Quod si per alios sex menses in huiusmodi pertinacia obstinatus permanserit legitima similiter monitione praecedente beneficiis omnibus quaecumque habet privatus sit et esse censeatur ea que sic vacantia a sede apostolica libere impetrari valeant.

  We wish each and every one of these arrangements to apply to the households of ourself and any future Roman pontiffs, and likewise to all other beneficed clerics or persons in holy orders, even those in the curia.

Quae omnia et singula in nostris et cuiuscumque Romani pontificis pro tempore existentis familiaribus et similiter in omnibus aliis clericis beneficiatis vel in sacris ordinibus constitutis ac etiam curialibus locum habere volumus.

Since the care of the most important business is the special concern of cardinals, it is for them to use their ability to know which regions have been infected by heresies, errors and superstitions opposed to the true orthodox faith; where the ecclesiastical discipline of the Lord’s commandments is lacking; and which kings and princes or peoples are being troubled, or fear to be troubled, by wars. Cardinals shall apply themselves to obtain information on these and similar matters and make a report to us or the current Roman pontiff so that, by earnest effort, opportune and saving remedies for such evils and afflictions can be thought out. Since by frequent, almost daily, experience it is known that many evils quite often occur to provinces and cities on account of the absence of their own officially appointed legates, and various scandals are springing up which are not without disadvantages to the apostolic see, we decree and ordain that cardinals who are in charge of provinces or cities, under the title of legates, may not administer them through lieutenants or officials, but they are obliged to be present in person for the greater part of the time, and to rule and govern them with all vigilance. Those who now hold the title of legate, or will hold it for a time, are obliged to go to their provinces -- within three months from the date of the present proclamation if the provinces are in Italy, and within five months if they are outside Italy -- and to reside there for the greater part of the time, unless, by a command from us or our successors, they are held back in the Roman curia for some business of greater moment or are sent to other places as needs demand. In the latter cases, let them have in the said provinces and cities vice-legates, auditors, lieutenants and the other usual officials with due arrangements and salaries.

Et quoniam ad cardinales maxime spectat operum optimorum cura pro viribus laborabunt scire quae regiones haeresibus erroribus que ac superstitionibus contra veram et orthodoxam fidem infectae sint et ubi divinorum mandatorum ecclesiastica deficiat disciplina qui que reges ac principes seu populi bellis infestentur vel infestari timeant.

Haec et huiusmodi scire ac nobis et Romano pontifici pro tempore existenti referre operam dabunt ut opportuna et salutaria talibus malis ac pestibus remedia vigilanti studio excogitari valeant.

Et cum frequenti ac prope quotidiana experientia notum sit provinciis ac civitatibus propter suorum legatorum de latere absentium multa saepius contingere mala varia que non sine apostolicae sedis praeiudicio scandala oriri statuimus et ordinamus ut nullis cardinalibus provincias ac civitates legationis titulo obtinentibus eas per locum tenentes aut officiales quoscumque administrare liceat sed personaliter ipsi pro maiori parte temporis adesse atque eas omni vigilantia regere et gubernare teneantur.

Et qui nunc titulum legationis obtinent aut pro tempore obtinebunt si in Italia intra tres menses si extra Italiam quinque a die praesentis publicationis ad suas provincias ire ac maiorem temporis partem ibi residere teneantur nisi de nostro et successorum nostrorum mandato pro aliquibus gravioribus negotiis in Romana curia retineantur vel ad alia loca prout necessitas postulat mittantur et tunc in dictis provinciis ac civitatibus vicelegatos auditores et locum tenentes ceteros que consuetos officiales cum debitis provisionibus ac salariis habeant.

Anyone who does not observe each and all of the above regulations is to be deprived of all the emoluments of his post as legate. These regulations were formulated and established long ago with this object: that the ready presence of the legates would be beneficial to the peoples; not that, being free from toils and cares, under cover of being the legate, they would fix their attention only on profit.

Qui praemissa omnia et singula non servaverit emolumentis quibuscumque legationis careat.

Quae quidem propter hoc antiquitus ordinata et instituta fuerunt ut opportuna legatorum praesentia populis esset salutaris non ut ipsi laborum et curarum penitus expertes lucro tantum sub legationis titulo inhiarent.

11.  Cardinals to Reside in Rome

Since the duty of a cardinal is primarily concerned with regular assistance to the Roman pontiff and the business matters of the apostolic see, we have decided that all cardinals shall reside at the Roman curia, and those who are absent are to return within six months if they are in Italy, or within a year from the day of promulgation of this present constitution if they are outside Italy. If they do not they are to lose the fruits of their benefices and the emoluments of all their offices; and they lose completely, as long as they arc absent, all privileges granted in general and in particular to cardinals. Those cardinals are excepted, however, who happen to be absent by reason of a duty imposed by the apostolic see, or of a command or permission from the Roman pontiff, or from reasonable fear or any other motive which justifiably excuses, or for health reasons. Moreover, the privileges, indults and immunities granted to the said cardinals and contained or declared in our bull under the date of our coronation{Bull Licat Romani pontificis,9 April 1513; see Regesta Leonis X no. 14} remain in full force. We have also decided that the funeral expenses of cardinals, when all costs are included, ought not to exceed the total of 1,500 florins, unless the previous arrangement of the executors -- after just grounds and reasons have been set out -- has reckoned that more should be spent. The funeral rites and formal mourning are to be on the first and ninth days; within the octave, however, masses may be celebrated as usual.

Et cum cardinalis officium in primis versetur in frequenti Romani pontificis assistentia et sedis apostolicae negotiis propterea statuimus ut omnes cardinales in Romana curia resideant et qui sunt absentes si in Italia intra sex menses si extra Italiam infra annum a die publicationis praesentis constitutionis revertantur.

Alioquin fructus beneficiorum et omnium officiorum suorum emolumenta amittant omnibus que privilegiis generaliter et specialiter cardinalibus concessis quam diu abfuerint omnino careant exceptis tamen illis quos ratione officii ab apostolica sede iniuncti vel de Romani pontificis mandato aut licentia vel iusto metu aut quavis alia legitima causa impediente vel aegrotationis abesse contingat privilegiis indultis et immunitatibus eisdem cardinalibus concessis et in bulla nostra sub data coronationis nostrae contentis et expressis in suo robore nihilo minus permanentibus.

Statuimus insuper ut expensae funebres cardinalium computatis omnibus mille quingentorum florenorum summam excedere non debeant nisi executorum providentia iustis allegatis causis ac rationibus plus expendendum esse duxerit.

Essequiae et castrum doloris prima et nona die fiant infra octavam vero missae de more celebrentur.

Out of reverence towards the apostolic see, for the advantage and honour of the pontiff and the cardinals, in order that the possibility of scandals which could come to light may be removed and a greater freedom of votes in the holy senate may exist, and that, as is right, it may be lawful for each cardinal to say freely and without penalty whatever he feels before God and his own conscience, we lay down that no cardinal may reveal in writing or by word or in any other way, under pain of being a perjurer and disobedient, the votes that were given in the consistory, or whatever was done or said there which could result in hatred or scandal or prejudice with regard to anyone, or whenever silence on any point beyond the foregoing has been specially and clearly enjoined by ourself or the Roman pontiff of the time. If anyone acts to the contrary he incurs, as well as the punishments stated, immediate excommunication from which, except in immediate danger of death, he can only be absolved by ourself or the Roman pontiff of the time, and with a declaration of the reason.

Pro reverentia autem sedis apostolicae utilitate que et honore communi pontificis et ipsorum cardinalium ut scandalorum quae nasci possent occasio tollatur maior que in sacro senatu libertas votorum fiat liceat que ut par est cardinali cuique secundum deum et conscientiam suam libere et impune quodcumque sentiat dicere statuimus ne quis cardinalium vota in consistorio data et quaecumque ibi gesta aut dicta quae in odium aut praeiudicium aut scandalum alicuius redundare possint scripto aut verbo vel quovis alio modo revelet sub poena periurii et inobedientiae et quotiescumque a nobis et Romano pontifice pro tempore existente specialiter et expresse ultra praemissa indictum fuerit super aliqua re silentium si quis contra fecerit ultra dictas poenas excommunicationem latae sententiae incurrat a qua non possit absolvi nisi a nobis vel praefato pontifice romano et cum expressione causae praeterquam in mortis articulo.

Reforms of the Curia and of Other Things

12. Teaching the Young

12.  Teaching the Young

Since every generation inclines to evil from its youth, and for it to grow accustomed from tender years towards good is the result of work and purpose we rule and order that those in charge of schools, and those who teach young children and youths, ought not only to instruct them in grammar, rhetoric and similar subjects but also to teach those matters which concern religion, such as God’s commandments, the articles of the faith, sacred hymns and psalms, and the lives of the saints. On feast days they should limit themselves to teaching what has reference to religion and good habits, and they are obliged to instruct, encourage and compel their pupils in these matters insofar as they can. Thus, let them attend churches not only for masses, but also to listen to vespers and the divine offices, and let them encourage the hearing of instructions and sermons. Let them not teach anything to their pupils that is contrary to good morals or may lead to a lack of reverence.

et cum omnis aetas ab adolescentia prona sit ad malum et a teneris assuefieri ad bonum magni sit operis et effectus statuimus et ordinamus ut magistri scholarium et praeceptores pueros suos sive adolescentes nedum in grammatica et rhetorica ac ceteris huiusmodi audire et instruere debeant verum etiam docere teneantur ea quae ad religionem pertinent ut sunt praecepta divina articuli fidei sacri hymni et psalmi ac sanctorum vitae diebus que festivis nihil aliud eos docere possint quam in rebus ad religionem et bonos mores pertinentibus eos que in illis instruere hortari et cogere in quantum possint teneantur ut nedum ad missas sed etiam ad vesperas divina que officia audienda ad ecclesias accedant et similiter ad praedicationes et sermones audiendos impellant nihil que contra bonos mores aut quod ad impietatem inducat eis legere possint.

13.  Punish Blasphemy
[severely!]

To wipe out the curse of blasphemy, which has increased beyond measure towards a supreme contempt for the divine name and for the saints, we rule and ordain that whoever curses God openly and publicly and, by insulting and offensive language, has expressly blasphemed our lord Jesus Christ or the glorious virgin Mary, his mother, if he has held a public office or jurisdiction, he is to lose three months’ emoluments of his said office for the first and second offence, and if he has committed the fault a third time, he is automatically deprived of his post.

Ad abolendam vero execrabilem blasphemiam quae in maximum divini nominis et sanctorum contemptum supra modum invaluit statuimus et ordinamus quicumque deo palam seu publice maledixerit contumeliosis que atque obscoenis verbis dominum nostrum Iesum christum vel gloriosam virginem Mariam eius genitricem expresse blasphemaverit si munus publicum iurisdictionem ve gesserit perdat emolumenta trium mensium pro prima et secunda vice dicti officii si tertio deliquerit illo eo ipso privatus existat.

A lay person who blasphemes, if he is a noble, is to be fined a penalty of twenty-five ducats; for the second offence the fine is fifty ducats, which are to be applied to the fabric of the basilica of the prince of the apostles in Rome; for other offences he is to be punished as set out below; for a third fault, however, he is to lose his noble status.

Laicus vero blasphemans si nobilis fuerit poena vigintiquinque ducatorum multetur et pro secunda vice quinquaginta fabricae basilicae principis apostolorum de Urbe applicandis et aliis ut infra deducitur pro tertia vero nobilitatem perdat.

Quod si ultra duas vices publice blasphemans deprehensus fuerit mitra infami per integram diem ante fores ecclesiae principalis mitratus stare cogatur.

Si vero pluries in hoc ipsum peccatum lapsus fuerit ad perpetuos carceres vel ad triremes damnetur ad iudicis deputati arbitrium.

In foro autem conscientiae nemo blasphemiae reus absque gravissima poenitentia severi confessoris arbitrio iniuncta possit absolvi.

Qui vero reliquos sanctos blasphemaverit arbitrio iudicis rationem personarum habituri mitius aliquanto puniri volumus.

We also decree that secular judges who have not taken action against such convicted blasphemers and have not imposed rightful penalties on them, insofar as they are able to, are to be subjected to the same penalties as if they had been involved in the said crime. But those who have exercised care and severity in their examinations and punishments, will gain for each occasion an indulgence of ten years and may keep a third of the fine imposed. Any persons who have heard the blasphemer are obliged to rebuke him sharply in words, if it should happen that this can be done without danger to themselves, and they are obliged to report the same or bring it to the knowledge of an ecclesiastical or secular judge within three days. But if several persons have at the same time heard the said blasphemer committing the fault, each one is obliged to make an accusation against him, unless perhaps they all agree that one will perform the task for all. We urge and counsel in the Lord all the said persons, in virtue of holy obedience, that they command and ensure, for the reverence and honour of the divine name, that all the foregoing are kept and very exactly carried out in their lordships and lands. Thus they will have from God himself an abundant reward for such a good and pious deed, and they too will obtain from the apostolic see an indulgence of ten years, and a third of the fine by which the blasphemer is punished, as often as they have taken the trouble to have such a crime punished.

Statuimus etiam ut saeculares iudices qui contra tales blasphemiae convictos non animadverterint eos que iustis poenis minime affecerint quantum in eis fuerit quasi eidem sceleri obnoxii eisdem quoque poenis subiiciantur.

Qui vero in illis inquirendis puniendis que diligentes et severi fuerint pro qualibet vice decem annorum indulgentiam consequantur et tertiam partem multae pecuniariae habeant.

Quicumque vero blasphemantem audierint eum verbis acriter obiurgare teneantur si citra periculum suum id fieri posse continget eumdem que deferre vel notificare apud iudicem ecclesiasticum seu saecularem intra triduum debeant.

Quod si plures dictum blasphemantem simul audiverint singuli eum accusare teneantur nisi forte omnes convenerint ut unus pro cunctis tali fungatur officio.

Quos omnes in virtute sanctae obedientiae hortamur et monemus in domino ut pro divini nominis reverentia et honore in suis dominiis ac terris praemissa omnia servari et exactissime exequi mandent ac faciant uberrimam ab ipso deo tam boni ac pii operis mercedem habituri similem que annorum decem indulgentiam ab apostolica sede consecuturi cum tertia parte mulctae qua dictus blasphemus plectetur quoties tale scelus puniendum curaverint.

It is likewise our will that this indulgence and the remaining third of the fine imposed be granted and assigned to the person reporting the name of the blasphemer. Moreover, other penalties set down in the sacred canons against such blasphemers remain in force.

Quam quidem indulgentiam et reliquam tertiam multae partem accusatori blasphemi nomen deferenti similiter concedi et assignari volumus aliis poenis contra huiusmodi blasphemos per sacros canones expressis nihilo minus in suo robore manentibus.

14.  Punish the Unchaste

In order that clerics, especially, may live in continence and chastity according to canonical legislation, we rule that offenders be severely punished as the canons lay down. If anyone, lay or cleric, has been found guilty of a charge on account of which the wrath of God comes upon the sons of disobedience, let him be punished by the penalties respectively imposed by the sacred canons or by civil law. Those involved in concubinage, whether they be lay or cleric, are to be punished by the penalties of the same canons. Concubinage is not to be allowed by the tolerance of superiors, or as an evil custom of a great number of sinners, which should rather be called a corruption, or under any other excuse; but let those involved be punished severely in accordance with the judgment of the law.

Ut clerici praesertim caste continenter que iuxta canonum praecepta vivant statuimus ut contra facientes acriter secundum canones puniantur.

Si quis vero tam laicus quam clericus de crimine propter quod venit ira dei in filios diffidentiae convictus fuerit poenis per sacros canones aut ius civile respective impositis puniatur.

Concubinarii autem sive laici sive clerici fuerint eorumdem canonum poenis multentur neque superiorum tolerantia seu prava consuetudo quae potius corruptela dicenda est a multitudine peccantium alia ve quaelibet excusatio eis aliquo modo suffragetur sed iuxta iuris censuram severe puniantur.

Moreover, for the good and peaceful government of cities and all places subject to the Roman church, we renew the constitutions published some time ago by Giles, the well-remembered bishop of Sabina, and we enjoin and command that they be kept without alteration.

Ad bonum vero et quietum regimen civitatum ac locorum omnium Romanae ecclesiae subiectorum constitutiones bonae memoriae Aegidii episcopi Sabinensis olim editas innovamus eas que inviolabiliter servari praecipimus et mandamus.

So that the stain and disease of abominable simony may be driven out for ever not only from the Roman curia but also from all christian rule, we renew the constitutions issued by our predecessors, also in sacred councils, against simoniacs of this kind, and we prescribe that they be observed unaltered. We wish the penalties they contain to be regarded as clearly stated and included herein, and the offenders to be punished by our authority.

Et ut nefariae simoniae labes ac pectis non solum a Romana curia sed ex omni etiam christiana ditione in perpetuum eiiciatur constitutiones per antecessores nostros etiam in sacris conciliis contra huiusmodi simoniacos editas innovamus eas que inviolabiliter servari praecipimus ac poenas in eis contentas pro expressis et insertis haberi et delinquentes etiam auctoritate nostra affici volumus.

15.  Recitation of Divine Office
at least twice in two weeks

We rule and order that anyone who holds a benefice with or without the care of souls, if he has not recited the divine office after six months from the date of his obtaining the benefice, and any legitimate impediment has come to an end may not receive the revenues of his benefices, on account of his omission and the length of time, but he is bound to spend them, as being unjustly received, on the fabric of the benefices or on alms to the poor. If he obstinately remains in such negligence beyond the said period, after a legitimate warning has been given, let him be deprived of the benefice, since it is for the sake of the office that the benefice is granted. He is to be understood as neglecting the office, so that he can be deprived of his benefice, if he fails to recite it at least twice during fifteen days. However, in addition to what has just been said, he will be obliged to offer to God an explanation for the said omission. The penalty on those holding several benefices may be repeated as often as they are proved to act contrary to these obligations.

Statuimus quoque et ordinamus ut quilibet habens beneficium cum cura vel sine cura si post sex menses ab obtento beneficio divinum officium non dixerit legitimo impedimento cessante beneficiorum suorum fructus suos non faciat pro rata omissionis recitationis officii et temporis sed eos tamquam iniuste perceptos in fabricas huiusmodi beneficiorum vel pauperum elemosynas erogare teneatur.

Si vero ultra dictum tempus in simili negligentia contumaciter permanserit legitima monitione praecedente beneficio ipso privetur cum propter officium detur beneficium.

Intelligatur autem officium obmittere quoad hoc ut beneficio privari possit qui per quindecim dies illud bis saltem non dixerit deo tamen ultra praemissa de dicta omissione redditurus rationem.

Quae poena in habentibus plura beneficia reiterabilis toties sit quoties contra facere convincentur.

16.  No secular control of ecclesiastical matters

The full disposal and administration of the revenues of cathedral and metropolitan churches, monasteries and any other ecclesiastical benefices belong exclusively to us and the Roman pontiff of the time, and to those who legally and canonically hold churches, monasteries and benefices of this kind. Secular princes ought in no way to interpose themselves in the said churches, monasteries and benefices, since all divine law also forbids it. For these reasons we rule and command that the fruits and revenues of churches, monasteries and benefices ought not to be sequestrated, held or detained in any way by any secular rulers, even if they be the emperor, kings, queens, republics or other powers, or by their officials, or by judges, even ecclesiastical ones, or by any other persons public or private, acting at the command of the said emperor, kings, queens princes, republics or powers. Those who hold such churches, monasteries and benefices ought not to be impeded -- under the pretext of the restoration of the fabric (unless permission is expressly given by the Roman pontiff of the time) or of alms-giving or under any other guise or pretence -- so that they cannot freely and without restriction, as before, dispose of the fruits and revenues. If there have been sequestrations, seizures or retentions, then restoration of the fruits and revenues must be made totally, freely, and without exception or delay, to the prelates to whom they pertain by right and by law. If they have been scattered and can nowhere be found, it is our will, supported by the penalty of excommunication or ecclesiastical interdict to be automatically incurred by the lands and domain of the ruler, that, after a just estimate has been made about them, the said prelates receive satisfaction through those who carried out the said sequestrations, applications or dispersals or who gave orders for them to be carried out; and further,

Et cum fructuum ecclesiarum cathedralium et metrpolitanarum monasteriorum que et aliorum quorumcumque beneficiorum ecclesiasticorum plenaria dispositio et administratio ad nos et Romanum pontificem pro tempore existentem et illos etiam qui eiusmodi ecclesias monasteria et beneficia iure et canonice obtinent solum pertineant saeculares que principes omni etiam divino iure id prohibente dictis ecclesiis monasteriis ac beneficiis intromittere se nullatenus debeant statuimus et ordinamus ut fructus redditus et proventus ecclesiarum monasteriorum ac beneficiorum per saeculares ullos principes etiamsi imperator reges reginae ve seu respublicae vel potentatus fuerint aut per eorum officiales seu iudices etiam ecclesiasticos vel quascumque alias personas publicas vel privatas de eorumdem imperatoris regum reginarum ve ac principum rerum que publicarum vel potentatuum mandato sequestrari occupari ve aut modo aliquo detineri ipsi que huiusmodi ecclesias monasteria ac beneficia obtinentes sub praetextu fabricae instaurationis que sine Romani pontificis pro tempore existentis expressa licentia aut elemosynarum seu quovis alio colore aut fuco impediri non debeant quo minus de illis ut antea libere ac sine impedimento disponere valeant.

Et si sequestrati fuerint occupati ve aut detenti integre libere que ac sine exceptione vel mora praelatis ad quos de iure legitime que spectant restituantur de quibus si dissipati nusquam reperiri possint eorum iusta aestimatione facta dictis praelatis satisfieri volumus per eos qui dictas sequestrationes applicationes dissipationes que fecerint aut fieri mandaverint sub poena excommunicationis aut interdicti ecclesiastici talium principum terris et dominio eo ipso incurrendis.

that their goods and the goods of those subject to them, wherever these may be found, may be seized and held if, after being warned, they refuse to obey.

Et ut eorum ac eisdem subiectorum bona ubicumque reperta si moniti parere noluerint capi et retineri possint.

Those who act in a contrary manner do so under pain of both the penalties mentioned above and those of deprivation of the fiefs and privileges which they have obtained for a time from us and from the Roman or other churches, and of those issued against violators and oppressors of ecclesiastical liberties, including those in extraordinary and other constitutions, even if they are unknown and perhaps not now in actual use. We renew all these penalties as stated and included herein, we decree and declare that they have perpetual force- and we will and order that sentence, judgment and interpretation are to be given according to them by all judges, even cardinals of the holy Roman church, with all power of judging and declaring otherwise being removed and taken away from them.

Ipsi vero contra facientes tam supradictis poenis quam privationis feudorum et privilegiorum quae a nobis et Romana vel aliis ecclesiis nunc et pro tempore obtinuerint et aliis contra violatores et oppressores libertatis ecclesiasticae etiam per extravagantes et alias constitutiones etiam incognitas et forsan in usu non existentes impositis quarum omnium tenores pro expressis et insertis habentes innovamus ac perpetuum firmitatis robur habere decernimus et declaramus ac secundum eas per quoscumque iudices etiam sanctae Romanae ecclesiae cardinales sublata et adempta eis aliter iudicandi declarandi que potestate sententiari iudicari et interpretari debere volumus atque mandamus.

Since no power over ecclesiastical persons is granted to lay people by either divine or human law, we renew the constitution of pope Boniface VIII, our predecessor of happy memory, which begins Felicis, and that of pope Clement V which begins Si quis suadente, and also any other apostolic ordinance, however issued, in favour of ecclesiastical freedom and against its violators. Moreover, the penalties against those who dare to do such things, contained in the bull In coena Domini 3, are to remain in force. It has similarly been forbidden in the Lateran and general councils, under penalty of excommunication, for kings, princes, dukes, counts, barons, republics and any other authorities exercising control over kingdoms, provinces, cities and territories, to impose and exact money contributions, tithes and other similar imposts on or from clerics, prelates and any other persons of the church, or even to receive them from those who freely offer them and give their consent. Those who openly or covertly provide help, favour or advice in the aforesaid matters automatically incur the penalty of immediate excommunication; and states, communities and universities which are at fault in any way on this point are by this very fact to be subject to ecclesiastical interdict. Prelates also, who have given consent to the foregoing without the clear permission of the Roman pontiff, automatically incur the penalty of excommunication and removal from office. For these reasons we decree and ordain that henceforth those who attempt such things, even if (as mentioned) they are qualified, in addition to the aforesaid penalties which we renew and wish them to incur by the very fact of their contravention, are to be regarded as incapable of all legal acts and as intestable.

Et cum a iure tam divino quam humano laicis potestas nulla in ecclesiasticas personas attributa sit innovamus omnes et singulas constitutiones felicis recordationis Bonifacii papae viii etiam praedecessoris nostri quae incipit: felicis et Clementis v quae incipit: si quis suadente nec non quascumque alias apostolicas sanctiones in favorem libertatis ecclesiasticae et contra eius violatores quomodolibet editas et poenis etiam contra talia praesumentes in bulla quae legitur in coena domini contentis in suo robore permansuris.

Et cum in Lateranensi pariter ac conciliis generalibus sub excommunicationis poena prohibitum fuerit ne reges principes duces comites barones respublicae et alii potentatus quicumque regnis provinciis civitatibus ac terris quoquo modo praesidentes collectas decimas et alia huiusmodi onera clericis praelatis et aliis quibuscumque personis ecclesiasticis imponant exigant que neve a sponte etiam dantibus et consentientibus etiam recipiant atque in praemissis auxilium favorem consilium ve palam vel occulte praestantes in excommunicationis latae sententiae poenam eo ipso incidant et ipsae quoque respublicae ac communitates et universitates circa hoc quomodolibet delinquentes ecclesiastico eo ipso subiiciantur interdicto praelati etiam praemissis absque Romani pontificis expressa licentia ultro consentientes excommunicationis et depositionis poenam ipso facto incurrant statuimus et ordinamus ut de cetero talia praesumentes etiamsi ut praefertur qualificati fuerint ultra supradictas poenas quas contraveniendo eo ipso incurrere volumus innovamus quod ad omnes actus legitimos inhabiles et intestabiles habeantur.

17.  Punish Sorcery

Sorcery, by means of enchantments, divinations, superstitions and the invoking of demons, is prohibited by both civil laws and the sanctions of the sacred canons. We rule, decree and ordain that clerics who are found guilty of these things are to be branded with disgrace at the judgment of superiors. If they do not desist, they are to be demoted, forced into a monastery for a period of time that is to be fixed by the will of the superior, and deprived of their benefices and ecclesiastical offices. Lay men and women, however, are to be subject to excommunication and the other penalties of both civil and canon law. All false Christians and those with evil sentiments towards the faith, of whatever race or nation they may be, as well as heretics and those stained with some taint of heresy, or Judaizers, are to be totally excluded from the company of Christ’s faithful and expelled from any position, especially from the Roman curia, and punished with an appropriate penalty. For these reasons we rule that proceedings are to be taken against them, with careful enquiry everywhere and particularly in the said curia, by means of judges appointed by us, and that those accused and rightly convicted of these offences are to be punished with fitting penalties; and we wish that those who have relapsed are to be dealt with without any hope of pardon or forgiveness.

Et cum secundum leges civiles et sacrorum canonum censuras sortilegia per invocationem daemonum incantationes ac divinationes superstitiones que prohibitae sint statuimus decernimus et ordinamus ut clerici qui in praemissis culpabiles inventi fuerint arbitrio superiorum infamia notentur si vero non destiterint deponantur atque in monasterium ad tempus arbitrio superioris perfiniendum detrudantur beneficiis que et officiis ecclesiasticis priventur.

Laici vero utriusque sexus excommunicationis et aliis poenis iuris tam civilis quam canonici subiaceant.

Et ut omnes ficti christiani ac de fide male sentientes cuiuscumque generis aut nationis fuerint nec non haeretici seu aliqua haeresis labe polluti vel Iudaizantes a christi fidelium coetu penitus eliminentur et a quocumque loco et praesertim a Romana curia expellantur ac debita animadversione puniantur statuimus ut contra eos diligenti inquisitione ubique et in dicta curia maxime procedatur per iudices per nos deputandos et eius criminis reos et legitime convictos debitis poenis puniri relapsos vero absque ulla spe veniae aut remissionis affici volumus.

Since these constitutions and ordinances which we are now establishing concern life, morals and ecclesiastical discipline, it is fitting that our own and other officials, both those in the Roman curia and those everywhere else, should be models of and bound to them, and it is our will and decision that they be held to their observance by an inviolable bond. Lest these constitutions seem at any point to detract from other censures and penalties imposed by ancient laws and constitutions against those acting otherwise, even though they have been thought out and issued as a development, we further declare that nothing whatever has been taken away from common law or from other decrees of Roman pontiffs by these regulations and ordinances. Indeed, if any parts of them have lost their force through the evil corruption of times, places and people, or through abuse, or for any other unapprovable reason, we here and now renew and confirm them and order them to be observed without alteration.

Et cum constitutiones et ordinationes nostrae huiusmodi quas pro nunc ordinamus vitam mores ecclesiasticam que disciplinam concernant tam officiales nostros quam alios tam in Romana curia quam extra ubique locorum commorantes imitari convenit illis ligari eos que ad eorum observationem inviolabiliter teneri volumus atque decernimus.

Et ne constitutiones ipsae aliis censuris ac poenis in contra facientes per antiqua iura et constitutiones impositis derogare in aliquo videantur cum ad augmentum editae atque excogitatae fuerint etiam declaramus per earum dispositiones ordinationes que nihil prorsus iuri communi vel decretis aliorum Romanorum pontificum ullatenus derogatum esse.

Quinimo si qua in eis propter perversam temporum aut locorum vel hominum corruptelam vel abusum aut quamcumque aliam causam minime probandam vigorem suum amiserint ea exnunc innovamus confirmamus et inviolabiliter observari mandamus.

We decree and declare that these our well-pondered constitutions are to be of binding force from two months after publication, and we strictly forbid anyone to presume to make glosses or commentaries or interpretations on them without special permission from us or the apostolic see. Anyone who rashly dares to oppose this, incurs the penalty of immediate excommunication by this very act. Let nobody therefore... If anyone however...

Quas nostras consultissimas constitutiones post duos menses ab earum publicatione ligare debere etiam decernimus et declaramus districtius inhibentes ne quis eas glossare vel super eis commentaria interpretationes ve facere absque speciali nostra vel sedis apostolicae licentia praesumat.

Si quis autem ausu temerario contravenerit excommunicationis latae sententiae poenam eo ipso incurrat. Nulli ergo.... Si quis autem....