Matrimony





SESSION TWENTY-FOUR Being the eighth under the Sovereign Pontiff, Pius IV., celebrated on the eleventh day of November, 1563. ON THE SACRAMENT of MATRIMONY	_







DOCTRINE on THE SACRAMENT of MATRIMONY	_



The first parent of the human race, under the influence of the divine Spirit, pronounced the bond of matrimony perpetual and indissoluble, when he said; This now is bone of my bones, and flesh of my flesh. Wherefore a man shall leave father and mother, and shall cleave to his wife, and they shall be two in one flesh.	matrimonii perpetuum indissolubilem que nexum primus humani generis parens divini spiritus instinctu pronuntiavit cum dixit: hoc nunc os ex ossibus meis et caro de carne mea. Quamobrem relinquet homo patrem suum et matrem et adhaerebit uxori suae et erunt duo in carne una.
But, that by this bond two only are united and joined together, our Lord taught more plainly, when rehearsing those last words as having been uttered by God, He said, therefore now they are not two, but one flesh; and straightway confirmed the firmness of that tie, proclaimed so long before by Adam, by these words; What therefore God hath joined together, let no man put asunder.	Hoc autem vinculo duos tantummodo copulari et coniungi christus dominus apertius docuit cum postrema illa verba tamquam a deo prolata referens dixit: itaque iam non sunt duo sed una caro statim que eiusdem nexus firmitatem ab adamo tanto ante pronuntiatam his verbis confirmavit: Quod ergo deus coniunxit homo non separet.
But, the grace which might perfect that natural love, and confirm that indissoluble union, and sanctify the married, Christ Himself, the institutor and perfector of the venerable sacraments, merited for us by His passion; as the Apostle Paul intimates, saying: Husbands love your wives, as Christ also loved the Church, and delivered himself up for it; adding shortly after, This is a great sacrament, but I speak in Christ and in the Church.	Gratiam vero quae naturalem illum amorem perficeret et indissolubilem unitatem confirmaret coniuges que sanctificaret: ipse christus venerabilium sacramentorum institutor atque perfector sua nobis passione promeruit. Quod Paulus apostolus innuit dicens: viri diligite uxores vestras sicut christus dilexit ecclesiam et se ipsum tradidit pro ea mox subiungens: sacramentum hoc magnum est; ego autem dico in christo et in ecclesia.
Whereas therefore matrimony, in the evangelical law, excels in grace, through Christ, the ancient marriages; with reason have our holy Fathers, the Councils, and the tradition of the universal Church, always taught, that it is to be numbered amongst the sacraments of the new law; against which, impious men of this age raging, have not only had false notions touching this venerable sacrament, but, introducing according to their wont, under the pretext of the Gospel, a carnal liberty, they have by word and writing asserted, not without great injury to the faithful of Christ, many things alien from the sentiment of the Catholic Church, and from the usage approved of since the times of the apostles;	Cum igitur matrimonium in lege evangelica veteribus connubiis per christum gratia praestet: merito inter novae legis sacramenta annumerandum sancti patres nostri concilia et universalis ecclesiae traditio semper docuerunt; adversus quam impii homines huius saeculi insanientes non solum perperam de hoc venerabili sacramento senserunt sed de more suo praetextu evangelii libertatem carnis introducentes multa ab ecclesiae catholicae sensu et ab apostolorum temporibus probata consuetudine aliena scripto et verbo asseruerunt non sine magna christifidelium iactura.
the holy and universal Synod wishing to meet the rashness of these men, has thought it proper, lest their pernicious contagion may draw more after it, that the more remarkable heresies and errors of the above-named schismatics be exterminated, by decreeing against the said heretics and their errors the following anathemas.	Quorum temeritati sancta et universalis synodus cupiens occurrere insigniores praedictorum schismaticorum haereses et errores ne plures ad se trahat perniciosa eorum contagio exterminandos duxit hos in ipsos haereticos eorum que errores decernens anathematismos.




CANONS on THE SACRAMENT of MATRIMONY	_



CANON I.-If any one says that matrimony is not truly and properly one of the seven sacraments of the evangelic law, (a sacrament) instituted by Christ the Lord; but that it has been invented by men in the Church; and that it does not confer grace; let him be anathema.	Si quis dixerit matrimonium non esse vere et proprie unum ex septem legis evangelicae sacramentis a christo domino institutum sed ab hominibus in ecclesia inventum neque gratiam conferre: a(nathema) s(it).


CANON II.-If any one says that it is lawful for Christians to have several wives at the same time, and that this is not prohibited by any divine law; let him be anathema.	Si quis dixerit licere christianis plures simul habere uxores et hoc nulla lege divina esse prohibitum: a(nathema) s(it).


CANON III.-If any one says that those degrees only of consanguinity and affinity, which are set down in Leviticus, can hinder matrimony from being contracted, and dissolve it when contracted; and that the Church cannot dispense in some of those degrees, or establish that others may hinder and dissolve it ; let him be anathema.	Si quis dixerit eos tantum consanguinitatis et affinitatis gradus qui Levitico exprimuntur posse impedire matrimonium contrahendum et dirimere contractum; nec posse ecclesiam in nonnullis illorum dispensare aut constituere ut plures impediant et dirimant: a(nathema) s(it).


CANON IV.-If any one says that the Church could not establish impediments dissolving marriage; or that she has erred in establishing them; let him be anathema.	Si quis dixerit ecclesiam non potuisse constituere impedimenta matrimonium dirimentia vel in iis constituendis errasse: a(nathema) s(it).


CANON V.-If any one says that on account of heresy, or irksome cohabitation, or the affected absence of one of the parties, the bond of matrimony may be dissolved; let him be anathema.	Si quis dixerit propter haeresim aut molestam cohabitationem aut affectatam absentiam a coniuge dissolvi posse matrimonii vinculum: a(nathema) s(it).


CANON VI.-If any one says that matrimony contracted, but not consummated, is not dissolved by the solemn profession of religion by one of the married parties; let him be anathema.	Si quis dixerit matrimonium ratum non consummatum per solemnem religionis professionem alterius coniugum non dirimi: a(nathema) s(it).


CANON VlI.-If any one says that the Church has erred, in that she hath taught, and doth teach, in accordance with the evangelical and apostolical doctrine, that the bond of matrimony cannot be dissolved on account of the adultery of one of the married parties; and that both, or even the innocent one who gave not occasion to the adultery, cannot contract another marriage, during the life-time of the other; and, that he is guilty of adultery, who, having put away the adulteress, shall take another wife, as also she, who, having put away the adulterer, shall take another husband; let him be anathema.	Si quis dixerit ecclesiam errare cum docuit et docet iuxta evangelicam et apostolicam doctrinam propter adulterium alterius coniugum matrimonii vinculum non posse dissolvi et utrumque vel etiam innocentem qui causam adulterio non dedit non posse altero coniuge vivente aliud matrimonium contrahere moechari que eum qui dimissa adultera aliam duxerit et eam quae dimisso adultero alii nupserit a(nathema) s(it).


CANON VIII.-If any one says that the Church errs, in that she declares that, for many causes, a separation may take place between husband and wife, in regard of bed, or in regard of cohabitation, for a determinate or for an indeterminate period; let him be anathema.	Si quis dixerit ecclesiam errare cum ob multas causas separationem inter coniuges quoad thorum seu quoad cohabitationem ad certum incertum ve tempus fieri posse decernit: a(nathema) s(it).


CANON IX.-If any one says that clerics constituted in sacred orders, or Regulars, who have solemnly professed chastity, are able to contract marriage, and that being contracted it is valid, notwithstanding the ecclesiastical law, or vow; and that the contrary is no thing else than to condemn marriage; and, that all who do not feel that they have the gift of chastity, even though they have made a vow thereof, may contract marriage; let him be anathema: seeing that God refuses not that gift to those who ask for it rightly, neither does He suffer us to be tempted above that which we are able.	Si quis dixerit clericos in sacris ordinibus constitutos vel regulares castitatem solemniter professos posse matrimonium contrahere contractum que validum esse non obstante lege ecclesiastica vel voto et oppositum nil aliud esse quam damnare matrimonium; posse que omnes contrahere matrimonium qui non sentiunt se castitatis (etiam si eam voverint) habere donum: a(nathema) s(it). Cum deus id recte petentibus non deneget nec patiatur nos supra id quod possumus tentari.


CANON X.-If any one says that the marriage state is to be placed above the state of virginity, or of celibacy, and that it is not better and more blessed to remain in virginity, or in celibacy, than to be united in matrimony; let him be anathema.	Si quis dixerit statum coniugalem anteponendum esse statui virginitatis vel coelibatus et non esse melius ac beatius manere in virginitate aut coelibatu quam iungi matrimonio: a(nathema) s(it).


CANON XI.-If any one says that the prohibition of the solemnization of marriages at certain times of the year, is a tyrannical superstition, derived from the superstition of the heathen; or, condemn the benedictions and other ceremonies which the Church makes use of therein; let him be anathema.	Si quis dixerit prohibitionem solemnitatis nuptiarum certis anni temporibus superstitionem esse tyrannicam ab ethnicorum superstitione profectam; aut benedictiones et alias caeremonias quibus ecclesia in illis utitur damnaverit: a(nathema) s(it).


CANON XII.-If any one says that matrimonial causes do not belong to ecclesiastical judges; let him be anathema.	Si quis dixerit causas matrimoniales non spectare ad iudices ecclesiasticos: a(nathema) s(it).




DECREE on THE REFORMATION of MARRIAGE	_






CHAPTER ONE The form prescribed in the Council of Lateran for solemnly contracting marriage is renewed.--Bishops may dispense with the bans.--Whosoever contracts marriage, otherwise than in the presence of the Parish Priest and of two or three witnesses, contracts it invalidly.


Although it is not to be doubted, that clandestine marriages, made with the free consent of the contracting parties, are valid and true marriages, so long as the Church has not rendered them invalid; and consequently, that those persons are justly to be condemned, as the holy Synod doth condemn them with anathema, who deny that such marriages are true and valid; as also those who falsely affirm that marriages contracted by the children of a family, without the consent of their parents, are invalid, and that parents can make such marriages either valid or invalid; nevertheless, the holy Church of God has, for reasons most just, at all times detested and prohibited such marriages.	Tametsi dubitandum non est clandestina matrimonia libero contrahentium consensu facta rata et vera esse matrimonia quamdiu ecclesia ea irrita non fecit et proinde iure damnandi sint illi ut eos sancta synodus anathemate damnat qui ea vera ac rata esse negant qui que falso affirmant matrimonia a filiis familias sine consensu parentum contracta irrita esse et parentes ea rata vel irrita facere posse: nihilominus sancta dei ecclesia ex iustissimis causis illa semper detestata est atque prohibuit.
But whereas the holy Synod perceives that those prohibitions, by reason of man’s disobedience, are no longer of avail; and whereas it takes into account the grievous sins which arise from the said clandestine marriages, and especially the sins of those parties who live on in a state of damnation, when, having left their former wife, with whom they had contracted marriage secretly, they publicly marry another, and with her live in per-petual adultery; an evil which the Church, which judges not of what is hidden, cannot rectify, unless some more efficacious remedy be applied; wherefore, treading in the steps of the sacred Council of Lateran celebrated under Innocent III., it ordains that, for the future, before a marriage is contracted, the proper parish priest of the contracting parties shall three times announce publicly in the Church, during the solemnization of mass, on three continuous festival days, between whom marriage is to be celebrated; after which publication of banns, if there be no lawful impediment opposed, the marriage shall be proceeded with in the face of the church; where the parish priest, after having interrogated the man and the woman, and heard their mutual consent, shall either say, “I join you together in matrimony, in the name of the Father, and of the Son, and of the Holy Ghost;” or, he shall use other words, according to the received rite of each province.	Verum cum sancta synodus animadvertat prohibitiones illas propter hominum inobedientiam iam non prodesse et gravia peccata perpendat quae ex eisdem clandestinis coniugiis ortum habent praesertim vero eorum qui in statu damnationis permanent dum priore uxore cum qua clam contraxerant relicta cum alia palam contrahunt et cum ea in perpetuo adulterio vivunt; cui malo cum ab ecclesia quae de occultis non iudicat succurri non possit nisi efficacius aliquod remedium adhibeatur: idcirco sacri Lateranensis concilii sub Innocentio iii celebrati vestigiis inhaerendo praecipit ut in posterum antequam matrimonium contrahatur ter a proprio contrahentium parocho tribus continuis diebus festivis in ecclesia inter missarum solemnia publice denuntietur inter quos matrimonium sit contrahendum; quibus denuntiationibus factis si nullum legitimum opponatur impedimentum ad celebrationem matrimonii in facie ecclesiae procedatur ubi parochus viro et muliere interrogatis et eorum mutuo consensu intellecto vel dicat: ego vos in matrimonium coniungo in nomine patris et filii et spiritus sancti vel aliis utatur verbis iuxta receptum uniuscuiusque provinciae ritum.
But if upon occasion, there should be a probable suspicion that the marriage may be maliciously hindered, if so many publications of banns precede it; in this case either one publication only shall be made; or at least the marriage shall be celebrated in the presence of the parish priest, and of two or three witnesses: Then, before the consummation thereof, the banns shall be published in the church; that so, if there be any secret impediments, they may be the more easily discovered: unless the Ordinary shall himself judge it expedient, that the publications aforesaid be dispensed with, which the holy Synod leaves to his prudence and judgment.	Quodsi aliquando probabilis fuerit suspicio matrimonium malitiose impediri posse si tot praecesserint denuntiationes: tunc vel una tantum denuntiatio fiat vel saltem parocho et duobus vel tribus testibus praesentibus matrimonium celebretur; deinde ante illius consummationem denuntiationes in ecclesia fiant ut si aliqua subsunt impedimenta facilius detegantur nisi ordinarius ipse expedire iudicaverit ut praedictae denuntiationes remittantur quod illius prudentiae et iudicio sancta synodus relinquit.
Those who shall attempt to contract marriage otherwise than in the presence of the parish priest, or of some other priest by permission of the said parish priest, or of the Ordinary, and in the presence of two or three witnesses; the holy Synod renders such wholly incapable of thus contracting and declares such contracts invalid and null, as by the present decree It invalidates and annuls them.	Qui aliter quam praesente parocho vel alio sacerdote de ipsius parochi seu ordinarii licentia et duobus vel tribus testibus matrimonium contrahere attentabunt: eos sancta synodus ad sic contrahendum omnino inhabiles reddit et huiusmodi contractus irritos et nullos esse decernit prout eos praesenti decreto irritos facit et annullat.
Moreover It enjoins, that the parish priest, or any other priest, who shall have been present at any such contract with a less number of witnesses (than as aforesaid); as also the witnesses who have been present thereat without the parish priest, or some other priest; and also the contracting parties themselves; shall be severely punished, at the discretion of the Ordinary. Furthermore, the same holy Synod exhorts the bridegroom and bride not to live together in the same house until they have received the sacerdotal benediction,	Insuper parochum vel alium sacerdotem qui cum minori testium numero et testes qui sine parocho vel sacerdote huiusmodi contractui interfuerint necnon ipsos contrahentes graviter arbitrio ordinarii puniri praecipit. Praeterea eadem sancta synodus hortatur ut coniuges ante benedictionem sacerdotalem in templo suscipiendam in eadem domo non cohabitent.
which is to be given in the church; and It ordains that the benediction shall be given by their own parish priest, and that permission to give the aforesaid benediction cannot be granted by any other than the parish priest himself, or the Ordinary; any custom, even though immemorial, which ought rather to be called a corruption, or any privilege to the contrary, notwithstanding.	Statuit que benedictionem a proprio parocho fieri neque a quoquam nisi ab ipso parocho vel ab ordinario licentiam ad praedictam benedictionem faciendam alii sacerdoti concedi posse quacumque consuetudine etiam immemorabili quae potius corruptela dicenda est vel privilegio non obstante.
And if any parish priest, or any other priest, whether Regular or Secular, shall presume to unite in marriage the betrothed of another parish, or to bless them when married, without the permission of their parish priest, he shall-even though he may plead that he is allowed to do this by a privilege, or an immemorial custom,-remain ipso jure suspended, until absolved by the Ordinary of that parish priest who ought to have been present at the marriage, or from whom the benediction ought to have been received.	Quodsi quis parochus vel alius sacerdos sive regularis sive saecularis sit etiam si id sibi ex privilegio vel immemorabili consuetudine licere contendat alterius parochiae sponsos sine illorum parochi licentia matrimonio coniungere aut benedicere ausus fuerit: ipso iure tamdiu suspensus maneat quamdiu ab ordinario eius parochi qui matrimonio interesse debebat seu a quo benedictio suscipienda erat absolvatur.
The parish priest shall have a book, which he shall keep carefully by him, in which he shall register the names of the persons married, and of the witnesses, and the day on which, and the place where, the marriage was contracted.	Habeat parochus librum in quo coniugum et testium nomina diem que et locum contracti matrimonii describat quem diligenter apud se custodiat.
Finally, the holy Synod exhorts those who marry, that before they contract marriage, or, at all events, three days before the consummation thereof, they carefully confess their sins, and approach devoutly to the most holy sacrament of the Eucharist.	Postremo sancta synodus coniuges hortatur ut antequam contrahant vel saltem triduo ante matrimonii consummationem sua peccata diligenter confiteantur et ad sanctissimum eucharistiae sacramentum pie accedant.
And that these so wholesome injunctions may not be unknown to any, It enjoins on all Ordinaries, that they, as soon as possible, make it their care that this decree be published and explained to the people in every parish church of their respective dioceses; and that this be done as often as may be during the first year; and afterwards as often as they shall judge it expedient.	Ne vero haec tam salubria praecepta quemquam lateant ordinariis omnibus praecipit ut cum primum potuerint curent hoc decretum populo publicari ac explicari in singulis suarum dioecesum parochialibus ecclesiis id que in primo anno quam saepissime fiat deinde vero quoties expedire viderint.
It ordains, moreover, that this decree shall begin to be in force in each parish, at the expiration of thirty days, to be counted from the day of its first publication made in the said parish.	Decernit insuper ut huiusmodi decretum in unaquaque parochia suum robur post triginta dies habere incipiat a die primae publicationis in eadem parochia factae numerandos
If any provinces have herein in use any praise-worthy customs and ceremonies, besides the aforesaid, the holy Synod earnestly desires that they be by all means retained.	Si quae provinciae aliis ultra praedictas laudabilibus consuetudinibus et caeremoniis hac in re utuntur eas omnino retineri sancta synodus vehementer optat.



CHAPTER TWO Between whom Spiritual Relationship is contracted.


Experience teaches, that, by reason of the multitude of prohibitions, marriages are ofttimes unwittingly contracted in prohibited cases, in which marriages either the parties continue to live on, not without great sin, or they are dissolved, not without great scandal. Wherefore, the holy Synod, wishing to provide against this inconvenience, and beginning with the impediment arising from spiritual relationship, ordains, that, in accordance with the appointments of the sacred canons, one person only, whether male or female, or at most one male and one female, shall receive in baptism the individual baptized; between whom and the baptized, and the father and mother thereof; as also between the person baptizing and the baptized, and the father and mother of the baptized; and these only; shall spiritual relationship be contracted.	docet experientia propter multitudinem prohibitionum multoties in casibus prohibitis ignoranter contrahi matrimonia in quibus vel non sine magno peccato perseveratur vel ea non sine magno scandalo dirimuntur. Volens itaque sancta synodus huic incommodo providere et a cognationis spiritualis impedimento incipiens statuit ut unus tantum sive vir sive mulier iuxta sacrorum canonum instituta vel ad summum unus et una baptizatum de baptismo suscipiant inter quos ac baptizatum ipsum et illius patrem et matrem necnon inter baptizantem et baptizatum baptizati que patrem ac matrem tantum spiritualis cognatio contrahatur.
The parish priest, before he proceeds to confer baptism, shall carefully inquire of those whom it may concern, what person or persons they have chosen to receive from the sacred font the individual baptized, and he shall allow him or them only to receive the baptized; shall register their names in the book, and teach them what relationship they have contracted, that they may not have any excuse on the score of ignorance.	Parochus antequam ad baptismum conferendum accedat diligenter ab iis ad quos spectabit sciscitetur quem vel quos elegerint ut baptizatum de sacro fonte suscipiant et eum vel eos tantum ad illum suscipiendum admittat et in libro eorum nomina describat doceat que eos quam cognationem contraxerint ne ignorantia ulla excusari valeant.
And if any others, besides those designated, should touch the baptized, they shall not in any way contract a spiritual relationship; any constitutions that tend to the contrary notwithstanding.	Quodsi alii ultra designatos baptizatum tetigerint cognationem spiritualem nullo pacto contrahant; constitutionibus in contrarium facientibus non obstantibus.
If through the fault or negligence of the parish priest any thing be done contrary hereto, he shall be punished, at the discretion of the Ordinary.	Si parochi culpa vel negligentia secus factum fuerit arbitrio ordinarii puniatur.
That relationship, in like manner, which is contracted by confirmation shall not pass beyond him who confirms the person confirmed, his father and mother, and him who places his hand on him; all impediments arising from this kind of spiritual relationship between other persons being utterly set aside.	Ea quoque cognatio quae ex confirmatione contrahitur confirmantem et confirmatum illius que patrem et matrem ac tenentem non egrediatur; omnibus inter alias personas huius spiritualis cognationis impedimentis omnino sublatis.



CHAPTER THREE The impediment of public honesty is confined within certain limits.


The holy Synod entirely removes the impediment of justice arising from public honesty, whensoever espousals shall be, for whatsoever cause, not valid; but, when they are valid, the impediment shall not extend beyond the first degree; forasmuch as any such prohibition can no longer be observed, without injury, in more remote degrees.	Iustitiae publicae honestatis impedimentum ubi sponsalia quacumque ratione valida non erunt sancta synodus prorsus tollit; ubi autem valida fuerint primum gradum non excedat quoniam in ulterioribus gradibus iam non potest huiusmodi prohibitio absque dispendio observari.



CHAPTER FOUR Affinity arising from fornication is confined to the second degree.


Moreover, the holy Synod, moved by the same and other most weighty reasons, limits, to those only who are connected in the first and second degree, the impediment contracted by affinity arising from fornication, and which dissolves the marriage that may have been afterwards contracted. It ordains that, as regards degrees more remote, this kind of affinity does not dissolve the marriage that may have been afterwards contracted.	Praeterea sancta synodus eisdem et aliis gravissimis de causis adducta impedimentum quod propter affinitatem ex fornicatione contractam inducitur et matrimonium postea factum dirimit ad eos tantum qui in primo et secundo gradu coniunguntur restringit.



CHAPTER FIVE No one is to marry within the prohibited degrees: in what manner dispensation is to be granted therein.


If any one shall presume knowingly to contract marriage within the prohibited degrees, he shall be separated, and be without hope of obtaining a dispensation; and this shall much the rather have effect in regard of him who shall have dared not only to contract such a marriage, but also to consummate it.	In ulterioribus vero gradibus statuit huiusmodi affinitatem matrimonium postea contractum non dirimere. Si quis intra gradus prohibitos scienter matrimonium contrahere praesumpserit separetur ac spe dispensationis consequendae careat id que in eo multo magis locum habeat qui non tantum matrimonium contrahere sed etiam consummare ausus fuerit.
But if he have done this in ignorance, but yet has neglected the solemnities required in contracting matrimony, he shall be subjected to the same penalties.	Quodsi ignoranter id fecerit siquidem solemnitates requisitas in contrahendo matrimonio neglexerit eisdem subiiciatur poenis.
For he who has rashly despised the wholesome precepts of the Church, is not worthy to experience without difficulty her bounty.	Non enim dignus est qui ecclesiae benignitatem facile experiatur cuius salubria praecepta temere contempsit.
But if, having observed those solemnities, some secret impediment be afterwards discovered, of which it was not unlikely that he should be ignorant, he may in this case more easily obtain a dispensation, and that gratuitously.	Si vero solemnitatibus adhibitis impedimentum aliquod postea subesse cognoscatur cuius ille probabilem ignorantiam habuit tunc facilius cum eo et gratis dispensari poterit.
As regards marriages to be contracted, either no dispensation at all shall be granted, or rarely, and then for a cause, and gratuitously.	In contrahendis matrimoniis vel nulla omnino detur dispensatio vel raro id que ex causa et gratis concedatur.
A dispensation shall never be granted in the second degree, except between great princes, and for a public cause.	In secundo gradu numquam dispensetur nisi inter magnos principes et ob publicam causam.



CHAPTER SIX Punishments inflicted on Abductors.


The holy Synod ordains, that no marriage can subsist between the abducer and her who is abducted, so long as she shall remain in the power of the abducer.	Decernit sancta synodus inter raptorem et raptam quamdiu ipsa in potestate raptoris manserit nullum posse consistere matrimonium.
But if she that has been abducted, being separated from the abducer, and being in a safe and free place, shall consent to have him for her husband, the abducer may have her for his wife; but nevertheless the abduced himself and all who lent him advice, aid, and countenance, shall be ipso jure excommunicated, for ever infamous, and incapable of all dignities; and if they be clerics they shall forfeit their rank.	Quodsi rapta a raptore separata et in loco tuto et libero constituta illum in virum habere consenserit: eam raptor in uxorum habeat; et nihilominus raptor ipse ac omnes illi consilium auxilium et favorem praebentes sint ipso iure excommunicati ac perpetuo infames omnium que dignitatum incapaces.
The abducer shall furthermore be bound, whether he marry the person abducted, or marry her not, to settle on her a handsome dowry at the discretion of the judge.	Et si clerici fuerint de proprio gradu decidant. Teneatur praeterea raptor mulierem raptam sive eam in uxorem duxerit sive non duxerit decenter arbitrio iudicis dotare.



CHAPTER SEVEN Vagrants are to be married with caution.


There are many persons who are vagrants, having no settled homes; and, being of a profligate character, they, after abandoning their first wife, marry another, and very often several in different places, during the life-time of the first. The holy Synod, being desirous to obviate this disorder, gives this fatherly admonition to all whom it may concern, not easily to admit this class of vagrants to marriage;	Multi sunt qui vagantur et incertas habent sedes et ut improbi sunt ingenii prima uxore relicta aliam et plerumque plures illa vivente diversis in locis ducunt; cui morbo cupiens sancta synodus occurrere omnes ad quos spectat paterne monet ne hoc genus hominum vagantium ad matrimonium facile recipiant.
and It also exhorts the civil magistrates to punish such persons severely. But It commands parish priests not to be present at the marriages of such persons, unless they have first made a careful inquiry, and, having reported the circumstance to the Ordinary, they shall have obtained permission from him for so doing.	Magistratus etiam saeculares hortatur ut eos severe coerceant; parochis autem praecipit ne illorum matrimoniis intersint nisi prius diligentem inquisitionem fecerint et re ad ordinarium delata ab eo licentiam id faciendi obtinuerint.



CHAPTER EIGHT Concubinage is severely punished.


It is a grievous sin for unmarried men to have concubines; but it is a most grievous sin, and one committed in special contempt of this great sacrament, for married men also to live in this state of damnation, and to have the audacity at times to maintain and keep them at their own homes even with their own wives.	Grave peccatum est homines solutos concubinas habere gravissimum vero et in huius magni sacramenti singularem contemptum admissum uxoratos quoque in hoc damnationis statu vivere ac audere eas quandoque domi etiam cum uxoribus alere et retinere.
Wherefore, the holy Synod, that it may by suitable remedies provide against this exceeding evil, ordains that these concubinaries, whether unmarried or married, of whatsoever state, dignity, and condition they may be, if, after having been three times admonished on this subject by the Ordinary, even ex officio, they shall not have put away their concubines, and have separated themselves from all connexion with them, they shall be smitten with excommunication; from which they shall not be absolved until they have really obeyed the admonition given them.	Quare ut huic tanto malo sancta synodus opportunis remediis provideat statuit huiusmodi concubinarios tam solutos quam uxoratos cuiuscumque status dignitatis et conditionis exsistant si postquam ab ordinario etiam ex officio ter admoniti ea de re fuerint concubinas non eiecerint se que ab earum consuetudine non seiunxerint excommunicatione feriendos esse a qua non absolvantur donec re ipsa admonitioni factae paruerint.
But if, regardless of this censure, they shall continue in concubinage during a year, they shall be proceeded against with severity by the Ordinary, according to the character of the crime.	Quodsi in concubinatu per annum censuris neglectis permanserint contra eos ab ordinario severe pro qualitate criminis procedatur.
Women, whether married or single, who publicly live with adulterers or with concubinaries, if, after having been three times admonished, they shall not obey, shall be rigorously punished, according to the measure of their guilt, by the Ordinaries of the places, ex officio, even though not called upon to do so by any one; and they shall be cast forth from the city or diocese, if the Ordinaries shall think fit, calling in the aid of the Secular arm, if need be; the other penalties inflicted on adulterers and concubinaries remaining in their full force.	Mulieres sive coniugatae sive solutae quae cum adulteris seu concubinariis publice vivunt si ter admonitae non paruerint ab ordinariis locorum nullo etiam requirente ex officio graviter pro modo culpae puniantur et extra oppidum vel dioecesim si id eisdem ordinariis videbitur invocato si opus fuerit brachio saeculari eiiciantur; aliis poenis contra adulteros et concubinarios inflictis in suo robore permanentibus.



CHAPTER NINE Temporal lords, or magistrates, shall not attempt anything contrary to the liberty of marriage.


Earthly affections and desires do for the most part so blind the eyes of the understanding of temporal lords and magistrates, as that, by threats and ill-usage, they compel both men and women, who live under their jurisdiction,-especially such as are rich, or who have expectations of a great inheritance,-to contract marriage against their inclination with those whom the said lords or magistrates may prescribe unto them.	Ita plerumque temporalium dominorum ac magistratuum mentis oculos terreni affectus atque cupiditates excaecant ut viros et mulieres sub eorum iurisdictione degentes maxime divites vel spem magnae haereditatis habentes minis et poenis adigant cum iis matrimonium invitos contrahere quos ipsi domini vel magistratus illis praescripserint.
Wherefore, seeing that it is a thing especially execrable to violate the liberty of matrimony, and that wrong comes from those from whom right is looked for, the holy Synod enjoins on all, of whatsoever grade, dignity, and condition they may be, under pain of anathema to be ipso facto incurred, that they put no constraint, in any way whatever, either directly or indirectly, on those subject to them, or any others whomsoever, so as to hinder them from freely contracting marriage.	Quare cum maxime nefarium sit matrimonii libertatem violare et ab eis iniurias nasci a quibus iura exspectantur: praecipit sancta synodus omnibus cuiuscumque gradus dignitatis et conditionis exsistant sub anathematis poena quam ipso facto incurrant ne quovis modo directe vel indirecte subditos suos vel quoscumque alios cogant quominus libere matrimonia contrahant.



CHAPTER TEN The solemnities of marriage are prohibited at certain times.


The holy Synod enjoins, that the ancient prohibitions of solemn nuptials be carefully observed by all, from the Advent of our Lord Jesus Christ until the day of the Epiphany, and from Ash-Wednesday until the octave of Easter inclusively;	Ab adventu domini nostri Iesu christi usque in diem epiphaniae et a feria quarta cinerum usque in octavam paschatis inclusive antiquas solemnium nuptiarum prohibitiones diligenter ab omnibus observari sancta synodus praecipit.
but at other times It allows marriage to be solemnly celebrated; and the bishops shall take care that they be conducted with becoming modesty and propriety: for marriage is a holy thing, and is to be treated in a holy manner.	In aliis vero temporibus nuptias solemniter celebrari permittit quas episcopi ut ea qua decet modestia et honestate fiant curabunt. Sancta enim res est matrimonium et sancte tractandum.

xcxxcxxcc F ” “ This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 2005