Gregory IX: Liber III

Ut laici secus altare, quando sacra mysteria celebrantur, tam ad vigilias quam ad missas penitus stare vel sedere inter clericos non praesumant; sed pars illa, quae cancellis ab altari dividitur, tantum psallentibus pateat clericis. Ad orandum vero et communicandum laicis et feminis, sicut mos est, pateant sancta sanctorum.

That laypeople, beside the altar, when the sacred mysteries are celebrated, both for vigils and for masses entirely, are not to presume to stand or sit among the clerics; but that part which is divided from the altar by cancelli shall be open only to the clerics who are psalm-singing. But for praying and for communicating, to laymen and to women, as is the custom, let the holy of holies be open.

CAP. II.

CHAPTER 2.

Ex concilio Pictaviensi.

From the council of Poitiers.

Clerici arma portantes et usurarii excommunicentur.

Clerics bearing arms and usurers are to be excommunicated.

CAP. III.

CHAPTER 3.

Presbyter habens populum debet habere clericum, qui secum cantet et in aliis hic expressis eum iuvet.

A presbyter having a people ought to have a cleric, who may sing with him and assist him in the other matters here expressed.

Ex concilio Maticensi.

From the Council of Mâcon.

Ut quisque presbyter, qui plebem regit, clericum habeat, qui secum cantet, et epistolam et lectionem legat, et qui possit scholas tenere, et admonere suos parochianos, ut filios suos ad fidem discendam mittant ad ecclesiam, quos ipse cum omni castitate erudiat.

That each presbyter who rules the people have a cleric, who may sing with him, and read the epistle and the lesson, and who can hold schools, and admonish his parishioners to send their sons to the church to learn the faith, whom he himself may instruct with all chastity.

CAP. IV.

CHAPTER 4.

Gregorius IX.

Gregory 9.

Si quis ex clericis comam relaxaverit, anathemas it.

If any of the clerics shall have let his hair grow long, let him be anathema.

CAP. V.

CHAPTER 5.

Ex concilio Carthaginensi.

From the Council of Carthage.

Clericus neque comam nutriat, neque barbam.

Let a cleric neither grow his hair, nor his beard.

CAP. VI.

CHAPTER 6.

Clericus non professus, nec in sacris exsistens, potest uxorem ducere; sed iterum tondebitur, si vult gaudere privilegio clericali, vel dispensative tenere beneficium. H. d. secundum modam, qui est magis consentaneus literae, secundum quem ponit unum casum duntaxat.

A cleric not professed, nor being in sacred orders, can take a wife; but he will be shorn again, if he wishes to enjoy the clerical privilege, or to hold a benefice by dispensation. Here it is said according to the method which is more consonant with the letter, according to which he posits only a single case.

Ex concilio Triburiensi.

From the Council of Tribur.

Clericus, si tonsura dimissa uxorem acceperit, qui quidem sit sine gradu, nec monasterio a parentibus traditus, uxorem permittatur habere, et iterum tondeatur, nec in vi ta sua uxorem dimittere audeat.

A cleric, if, the tonsure having been laid aside, he has taken a wife, who indeed is without order, and not handed over to a monastery by his parents, let him be permitted to have a wife, and let him be tonsured again, nor in his vi ta let him dare to dismiss his wife.

CAP. VII.

CHAPTER 7.

Clericus debet tonsuram deferre, et si non vult, potest invitus a suo superiore tonderi.

A cleric ought to bear the tonsure, and if he does not wish, he can be shorn against his will by his superior.

Alexander III. Cantuariensi Archiepiscopo.

Alexander 3. To the Archbishop of Canterbury.

Clericis (Et infr a : [cf. c.5.Ne cler. vel mon. III.50.]) Clerici, qui comam nutriunt et barbam etiam inviti a suis archidiaconis tondeantur.

For clerics (And belo w : [cf. ch.5.Let neither clerics nor monks.3.] 50.) Clerics, who grow out their hair and beard, even unwilling, are to be shorn by their archdeacons.

Vestimentis etc. (cf.5.Ne cler. vel mon. III.

On garments, etc. (cf.5.Let not clerics or monks 3.

50.)

CAP. VIII.

CHAPTER 8.

Frequentans monasteria monialium, et monitus non desistens, si clericus est, deponitur; si laicus, excommunicatur.

One who frequents the monasteries of nuns, and does not desist when admonished, if he is a cleric, is deposed; if a layman, he is excommunicated.

Idem in concilio Lateranensi.

The same in the Lateran council.

Monasteria praeterea sanctimonialium si quisquam clericus sine manifesta et rationabili causa frequentare praesumpserit, per episcopum arceatur, et, si non destiterit, ab officio ecclesiastico reddatur immunis; si laici, excommunicationi subdantur, et a coetu fidelium fiant penitus alieni.

The monasteries moreover of sanctimonial women, if any cleric shall have presumed to frequent them without a manifest and reasonable cause, let him be restrained by the bishop; and, if he does not desist, let him be relieved of ecclesiastical office. If laymen, let them be subjected to excommunication, and be made utterly alien from the assembly of the faithful.

CAP. IX.

CHAPTER 9.

Episcopus potest statuere in ecclesia certum numerum clericorum secundum ipsius facultates qui vivant in communi, et contradictores ad hoc compellere; et istos in communi viventes potest absolvere ab excommunicatione incursa propter iniectionem manuum in socium.

The bishop can establish in the church a certain number of clerics, according to his own faculties, who live in common, and can compel the contradictors to this; and those living in common he can absolve from the excommunication incurred on account of laying violent hands upon a fellow.

Gregorius VII.

Gregory 7.

Quoniam, ut ait scriptura, proni sunt sensus hominis ad malum ab adolescentia sua, sicut ex sensualitate caro vergit in culpam: ita vigore spiritus praecedente et subsequente divina gratia animus niti debet ad veniam, et remedia semper inquirere, quibus irruentes occasiones mortis valeat declinare. Inde siquidem est, quod intelligentes multa ex defectu proprio, multa ex aliena malitia in vestris ecclesiis pervenisse, quae aut delictum in se, aut occasionem habeant delinquendi, per auctoritatem apostolicae sedis, cui ex dispositione Domini deservimus, prout datur ab eo, decernimus, obviandum, et auctoritatem in vobis episcopalis officii ad resecanda nociva in subditis vestris et inserenda utilia scriptis apostolicis muniendam [duximus], recolentes quod in veteri lege praecepit Dominus, dicens: "ignis in altari semper ardebit, quem nutriet sacerdos, subiiciens mane ligna per singulos dies. Statuimus ergo, ut, facultatibus ecclesiarum vestrarum atque proventibus et expensis etiam diligenter inspectis, certum in eis valeatis ponere numerum clericorum, et statuere, ut bona eorum veniant in commune, et in una domo vescantur, atque sub uno tecto dormiant et quiescant. Si qui vero contradictores exstiterint, licitum vobis sit per suspensionem officii et beneficii, aut graviori etiam poena, si opus fuerit, ad hanc observantiam eos appellatione compellere non obstante.

Since, as Scripture says, the thoughts of man are prone toward evil from his adolescence, just as from sensuality the flesh inclines toward fault: so, with the vigor of the spirit, divine grace preceding and following, the mind ought to strive toward pardon, and always to seek remedies, by which it may be able to decline the rushing occasions of death. Hence indeed it is, that, understanding that many things from one’s own defect, many from another’s malice, have come about in your churches, which either have a delict in themselves or an occasion of sinning, by the authority of the Apostolic See, which by the disposition of the Lord we serve, so far as it is given by him, we decree that they are to be obviated, and that the authority of the episcopal office in you should be fortified by apostolic writings for cutting away noxious things in your subjects and inserting useful things [we have deemed], recalling what in the old law the Lord commanded, saying: “a fire shall always burn on the altar, which the priest shall nourish, laying wood under it in the morning day by day. We decree, therefore, that, the resources of your churches and the revenues and expenses also having been diligently inspected, you may be able to set in them a fixed number of clerics, and to establish that their goods come into common, and that they take their meals in one house, and sleep and rest under one roof. But if any contradicters shall have arisen, let it be lawful for you, through suspension from office and benefice, or even by a graver penalty, if need be, to compel them to this observance, appeal notwithstanding.

Indulgemus etiam, ut, si quisquam eorum, qui simul vivunt, pro manus iniectione in socium a communione meruerit fieri alienus, reconciliandi eum et poenitentiam imponendi potestatem plenariam habeatis, nisi forte atrocitas facti poenam graviorem exspectet. Quod etiam de mulieribus et his qui pro senectute vel infirmitate praesentiam nostram adire non possunt volumus observari, nullum praeiudicium constitutioni ecclesiasticae aut successoribus nostris afferentes, quo minus super his qui rectius viderint valeant ordinare.

We grant also that, if anyone of those who live together, on account of the laying-on of hands upon a companion, has deserved to be made alien from communion, you may have plenary power of reconciling him and of imposing penance, unless perhaps the atrocity of the deed awaits a graver penalty. We wish this also to be observed concerning women and those who by reason of old age or infirmity cannot approach our presence, bringing no prejudice to the ecclesiastical constitution or to our successors, so that they may nonetheless be able to ordain concerning these matters what they shall have seen to be more correct.

CAP. X.

CHAPTER 10.

Ecclesiastici iudices et delegati gratis iudicare debent, nec exigere possunt decimam vel aliam quotam litis, etiamsi hoc habeat consuetudo.

Ecclesiastical judges and delegates ought to judge gratis, nor can they exact a tenth or any other quota of the lawsuit, even if custom holds this.

Innocentius III.

Innocent III.

Quum ab omni specie mali p raecipiat Apostolus abstinere nos, qui, licet indigni, constituti sumus a Deo super gentes et regna, ut iuxta verbum propheticum evellamus et destruamus, aedificemus et plantemus, summopere debemus satagere, quatenus evellamus vitia et plantemus virtutes, destruamus iniqua et aedificemus honesta, sicque nostra sollicitudine mediante prava transeant in directa, et aspera convertantur in plana. Licet autem huius nostrae sollicitudinis labor generaliter debeat ad omnes extendi, quia sapientibus sumus et insipientibus debitoses: specialiter tamen ad clericos, qui dormire debent a citiis, ut sint pennae columbae deargentatae, ne quid appareat in illis, quod obfuscet candorem ecclesiasticae puritatis. Sane ad audientiam apostolatus nostri multorum assertione pervenit, quod, quum ex delegatione nostra causas suscipitis pertractandas, more saecularium super decima litis vel parte alia, pro diversa terrarum consuetudine praeter expensas victualium cum litigantibus, receptis pignoribus, pro salario convenitis, quae postmodum usque ad solutionem pecuniae nolentibus etiam partibus contenditis detinere. Nos attendentes, quod ad hoc vobis et aliis clericis sint ecclesiastici reditus deputati, ut ex i psis honeste vivere debeatis. (Et infra:) Ide oque mandamus atque praecipimus, quatenus ab huiusmodi exactionibus de cetero abstinentes vigorem iudiciarium gratis studeatis litigantibus impertiri, non obstante, quod in fraudem a quibusdam proponitur quod, id exigatur nomine assessorum, quum nec iustum iudicium iudici vendere liceat, et venales sententiae ab ipsis etiam saec ularibus legibus reprobentur.

When the Apostle instructs to abstain from every appearance of evil, we, who, although unworthy, have been set by God over nations and kingdoms, that, according to the prophetic word, we may pluck up and destroy, build and plant, must with the greatest care strive, to the end that we may pluck up vices and plant virtues, destroy unjust things and build up honorable things, and thus, our solicitude mediating, the crooked may pass into straight, and the rough be converted into level places. Although the labor of this our solicitude ought in general to extend to all, because we are debtors to the wise and to the foolish, yet especially to clerics, who ought to sleep apart, that they may be the silvered wings of the dove, lest anything appear in them that might cloud the candor of ecclesiastical purity. Indeed it has come to the hearing of our apostleship, by the assertion of many, that, when by our delegation you undertake causes to be handled, after the fashion of seculars you make terms concerning a tenth of the suit or some other portion, according to the diverse custom of lands, besides the expenses of provisions, with the litigants, pledges having been received, for a fee, which thereafter you strive to detain, even with the parties unwilling, until the payment of the money. We, considering that for this purpose ecclesiastical revenues have been assigned to you and other clerics, that from them you ought to live honestly. (And below:) Therefore we command and enjoin, that, abstaining henceforth from exactions of this kind, you strive to impart judicial vigor to litigants gratis, notwithstanding that it is put forward by some in fraud that it is exacted under the name of assessors, since it is not permitted for the judge to sell a just judgment, and sentences put up for sale are reprobated even by the secular laws themselves.

[Dat. Tuderti V. Non. Oct.1198.]

[Given at Todi 5 Nones of October1198.]

CAP. XI.

CHAPTER 11.

Ad evitandum scandalum possunt religiosi diversi habitus, missi ad praedicandum de novo conversis, se in unum superiorem habitum et propositum conformare.

To avoid scandal, religious of different habit, sent to preach to the newly converted, can conform themselves to one superior habit and purpose.

Idem Livoniensi Episcopo, et eis, qui cum ipso sunt, Fratribus.

The same to the Bishop of Livonia, and to the Brothers who are with him.

Deus, qui ecclesiam suam nova semper prole foecundat, volens moderna tempora conformare prioribus, et fidem catholicam propagare, praedecessoribus vestris et vobis post eos pium inspiravit affectum, ut Liconiensem ingressi provinciam paganis evangelizaretis nomen Domini nostri Iesu Christi, eorum sequentes exemplum, quibus in ev angelio legimus esse dictum:"Euntes docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti," et de quibus evangelicus sermo subiungit: "Illi autem profecti praedicaverunt ubique, Domino cooperante et sermonem confirmante sequentibus signis. "Attendens enim evangelicus ille paterfamilias, quod messis est multa, operarii autem pauci, adhuc mittit operarios in messem suam, et in hac quasi undecima hora vineae suae novos deputat vinitores, quorum laborem pari cum primis denario recompenset. Unde quum evangelizandi officium eo assumpseritis inspirante, qui facit utraque unum, oportet vos in unitatis et caritatis spiritu ambulare, illorum sequen tes exemplum, de quibus legitur: "Multitudinis autem credentium erat cor unum et anima una. Ne igitur, si dispar in vobis observantia fuerit et dissimilis habitus, apud eos, quibus unum evangelium praedicatis, scandalum suscitetur, priusque dividatur populus ille novus in partes quam in unam ecclesiam congregetur, quum paratus sit adhuc inimicus homo messi dominicae superseminare zizania, discretionem vestram monemus et exhortamur in Domino, per apostolica vobis scripta Mandamus, quatenus, eo non obstante, quod inter vos monachi sunt, et canonici regulares, vel alii etiam regularem vitam sub alia districtione professi, omnes pariter in unum regulare propositum et honestum habitum, quantum ad hoc spectat officium, conformetis, ne nova ecclesiae Livoniensis plantatio piae memoriae praedecessoris tui, frater episcope, sanguine rubricata vel leve in vobis scandalum patiatur, per quos radicanda est in fide catholica et fovenda. [Quia vero (cf. c.9.de divort.

God, who ever makes his church fruitful with new offspring, wishing to conform modern times to former ones, and to propagate the catholic faith, inspired a pious affection in your predecessors and in you after them, that, having entered the Livonian province, you might evangelize to the pagans the name of our Lord Jesus Christ, following the example of those of whom we read in the evangel that it was said: "Going, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit," and of whom the evangelic word subjoins: "But they, having set out, preached everywhere, the Lord cooperating and confirming the word by the signs that followed." For that evangelic householder, observing that the harvest is much but the workers few, still sends workers into his harvest, and in this, as it were the eleventh hour, appoints new vine-dressers for his vineyard, whose labor he may recompense with an equal denarius with the first. Wherefore, since you have assumed the office of evangelizing by the inspiration of him who makes both one, it behooves you to walk in the spirit of unity and charity, following the example of those of whom it is read: "Now the multitude of believers was of one heart and one soul." Lest therefore, if there be diverse observance in you and dissimilar habit, among those to whom you preach one evangel, scandal be stirred up, and that new people be divided into parties before it is gathered into one church, since the enemy man is still ready to overseed tares upon the Lord’s harvest, we advise your discretion and exhort in the Lord, through apostolic writings to you We Command, that, notwithstanding that among you there are monks and canons regular, and others also professing the regular life under another discipline, you all alike conform together into one regular purpose and decent habit, so far as this office pertains, lest the new plantation of the Livonian church, rubricated with the blood of thy predecessor of pious memory, brother bishop, should suffer even a light scandal in you, through whom it is to be rooted and fostered in the catholic faith. [Because indeed (cf. ch.9.on divorce

IV. 19.)Dat. Later. XIII.

4. 19.)Given at the Lateran. 13.

Kal. Mai. 1201.]

Kalends of May. 1201.]

CAP. XII.

CHAPTER 12.

Ludi theatrales etiam praetextu consuetudinis in ecclesiis vel per clericos fieri non debent.

Theatrical plays ought not to be performed in churches, nor by clerics, even under the pretext of custom.

Innocentius III.

Innocent 3.

Quum decorum domus Dei (Et infra: [cf. c.15.de fil. presb. I.15.]) Interdum ludi fiunt ineisdem ecclesiis theatrales, et non solum ad ludibriorum spectacula introducuntur in eis monstra larvarum, verum etiam in aliquibus anni festivitatibus, quae continue natalem Christi sequuntur, diaconi, presbyteri ac subdiaconi vicissim insaniae suae ludibria exercere praesumu nt, per gesticulationum suarum debacchationes obscoenas in conspectu populi decus faciunt clericale vilescere, quem potius illo tempore verbi Dei deberent praedicatione mulcere.

When the decorum of the house of God (And below: [cf. ch.15.on the sons of presbyters 1.15.]) Sometimes theatrical plays are held in thesame churches, and not only are monstrosities of masks introduced into them for spectacles of buffooneries, but even on certain festivals of the year, which immediately follow the Nativity of Christ, deacons, presbyters, and subdeacons in turn presume to exercise the mockeries of their own madness; through the obscene bacchic frenzies of their gesticulations, they make the clerical honor grow cheap in the sight of the people, whom rather at that time they ought to soothe by the preaching of the word of God.

Quia igitur ex officio nobis iniuncto zelus domus Dei nos comedit, et opprobria exprobrantium ei super nos cadere dignoscuntur, Fraternitati vestrae per apostolica scripta mandamus, quatenus, ne per huiusmodi turpitudinem ecclesiae i nquinetur honestas, eos, etc. (cf. c.8.de cler. coniug. III.3.) praelibatamvero ludibriorum consuetudinem vel potius corruptelam curetis a vestris ecclesiis taliter exstirpare, quod vos divini cultus et sacri c omprobetis ordinis zelatores. [Dat.

Since, therefore, by the office enjoined upon us the zeal of the house of God consumes us, and the reproaches of those reproaching it are recognized to fall upon us, We command Your Fraternity by apostolic writings, that, lest by a disgrace of this kind the Church’s honor be polluted, them, etc. (cf. c.8.de cler. coniug.3. 3.) you should take care to extirpate from your churches in such a way the aforesaid custom of mockeries, or rather corruption,that you may prove yourselves zealots of the divine cult and of the sacred order. [Given.

Rom. ap. S. Petr VI. Id. Ian. Ao. IX. 1207.]

Rome, at St. Peter's, January 8, year 9. 1207.]

CAP. XIII.

CHAPTER 13.

Clerici debent continere et caste vivere; contra facientes punit, et severius puniuntur illi, qui possunt legitimo matrimonio uti.

Clerics ought to be continent and to live chastely; it punishes those acting contrariwise, and those who can make use of legitimate marriage are punished more severely.

Idem in concilio generali.

Likewise in the general council.

Ut clericorum mores et actus in melius reformentur, continenter et caste vivere studeant universi, praesertim in sacris ordinibus constituti, ab omni libidinis vitio praecaventes, maxime ill o, propter quod venit ira Dei [de coelo] in filios diffidentiae, quatenus in conspectu omnipotentis Dei puro corde ac mundo corpore valeant ministrare. Ne vero facilitas veniae incentivum tribuat delinquendi, statuimus, ut, qui comprehensi fuerint incontinentiae vitio laborare, prout magis aut minus peccaverint, puniantur secundum canonicas sanctiones, quas efficacius et districtius praecipimus observari, ut quos divinus timor a malo non revocat temporalis saltem poena cohibeat a peccato. Si quis igitur hac de causa suspensus praesumpserit celebrare divina, non solum ecclesiasticis beneficiis spolietur, verum etiam pro hac duplici culpa perpetuo deponatur.

That the morals and acts of clerics may be reformed for the better, let all strive to live continently and chastely, especially those established in sacred orders, guarding against every vice of libido, most of all that one, on account of which the wrath of God [from heaven] comes upon the sons of diffidence (unbelief), so that in the sight of Almighty God they may be able to minister with a pure heart and a clean body. But lest the facility of pardon give an incentive for delinquency, we decree that those who shall have been apprehended to be laboring under the vice of incontinence, in proportion as they have sinned more or less, be punished according to canonical sanctions, which we more efficaciously and more strictly command to be observed, so that those whom divine fear does not call back from evil, at least temporal punishment may restrain from sin. If anyone therefore, suspended for this cause, shall have presumed to celebrate the divine rites, let him not only be despoiled of ecclesiastical benefices, but also for this double fault be perpetually deposed.

Praelati vero, qui tales praesumpserint in suis iniquitatibus sustinere, maxime obtentu pecuniae vel alterius commodi temporalis, pari subiaceant ultioni. Qui autem secundum regionis suae morem non abdicarunt copulam coniugalem, si lapsi fuerint, gravius puniantur, quum legitimo matrimonio uti possint.

Prelates, moreover, who shall have presumed to sustain such men in their iniquities, especially on the pretext of money or some other temporal advantage, are to be subject to equal retribution. But those who, according to the custom of their region, have not renounced the conjugal union, if they should fall, let them be punished more severely, since they are able to make use of legitimate matrimony.

CAP. XIV.

CHAPTER 14.

Clericus crapulosus vel ebriosus monitus non desistens, ab off icio vel beneficio suspenditur.

A crapulous or drunken cleric, not desisting when admonished, is suspended from office or benefice.

Idem in eodem.

The same in the same.

A crapula et ebrietate omnes clerici diligenter abstineant, unde vinum sibi temperent, et se vino. Nec ad bibendum quispiam incitetur, quum ebrietas et mentis inducat exsilium et libidinis provocet incentivum. Unde illum abusum penitus decernimus abolendum, quo in quibusdam partibus ad potus aequales suo modo se obligant potatores, et ille iudicio talium plus laudatur, qui plures inebriat et calices foecundiores exhaurit.

Let all clerics diligently abstain from crapula and ebriety, wherefore let them temper the wine for themselves, and themselves to the wine. Nor let anyone be incited to drink, since ebriety both brings on an exile of the mind and provokes an incentive of libido. Wherefore we decree that abuse to be utterly abolished, whereby in certain regions potators bind themselves, in their fashion, to equal potations; and by the judgment of such men he is more praised who inebriates more and drains more bountiful cups.

Si quis autem super his se culpabilem exhibuerit, nisi a supe riore commonitus satisfecerit [competenter,] ab officio vel beneficio suspendatur.

If anyone, moreover, with respect to these matters shall have shown himself culpable, unless, admonished by his superior, he shall have made satisfaction [competently,] let him be suspended from office or benefice.

CAP. XV.

CHAPTER 15.

A negotiis, personis, locis, ludis, vestibus inhonestis et ornatu minus honesto praecipit clericos abstinere, et habitu honesto uti, cuius vanitatem in pluribus exprimit et detestatur.

From dishonorable businesses, persons, places, games, garments, and from less honorable ornament, he prescribes that clerics abstain; and that they use an honorable habit, the vanity of which he in many particulars sets forth and detests.

Idem in eodem.

The same in the same.

Clerici officia vel commercia saecularia non exerceant, maxime inhonesta. Mimis, ioculatoribus et histrionibus non intendant. Et tabernas prorsus evitent, nisi forte causa necessitatis in itinere constituti.

Let clerics not exercise secular offices or commerce, especially dishonorable ones. Let them not attend to mimes, joculators, and histrions. And let them utterly avoid taverns, unless perhaps on a journey by reason of necessity.

Ad aleas et taxillos non ludant, nec huismodi ludis intersint. Coronam et tonsuram habeant congruentem. Et se in officiis ecclesiasticis et aliis bonis studiis exerceant diligenter.

Let them not play at dice and knucklebones, nor take part in games of this sort. Let them have a crown and tonsure congruent. And let them diligently exercise themselves in ecclesiastical offices and in other good studies.

Clausa deferant desuper indumenta, nimia brevitate vel longitudine non notanda. Pannis rubeis aut viridibus, nec non manicis aut sotularibus consutitiis sed rostratis, frenis, sellis, pectoralibus et calcaribus deauratis, aut aliam superfluitatem gerentibus, non utantur. Cappas manicatas ad divinum officium intra ecclesiam non gerant, sed nec alibi, qui sunt in sacerdotio et personatibus constituti, nisi iusta causa timoris exegerit habitum transformari.

Let them wear upper garments closed above, not to be remarked for excessive shortness or length. Let them not use red or green cloths, nor sleeves or shoes pieced or rostrate (beaked/pointed), nor bridles, saddles, pectorals and spurs gilded, or bearing any other superfluity. Let them not wear sleeved capes for the divine office within the church, nor anywhere else should those established in the priesthood and in personates wear them, unless a just cause of fear has required the habit to be transformed.

Fibulas omnino non ferant, neque corrigas auri vel argenti ornatum habentes, sed nec annulos, nisi quibus competit ex officio dignitatis. Pontifices autem in publico et in ecclesia superindumentis lineis omnes utantur, nisi monachi fuerint, quos oportet ferre habitum monachalem. Palliis diffibulatis non utantur in publico, sed vel post collum, vel ante pectus hinc inde connexis.

Let them not wear brooches at all, nor belts having adornment of gold or silver, nor yet rings, except for those to whom they are appropriate by the office of dignity. But pontiffs, both in public and in church, should all wear linen superinduments, unless they have been monks, whom it is proper to bear the monastic habit. Let them not use unclasped cloaks in public, but let them be fastened either behind the neck or before the breast, joined on either side.

CAP. XVI.

CHAPTER 16.

Clericus, qui tertio monitus a negotiationibus saecularibus non abstinet, interim perdit quoad bona privilegium clericale. H. d. Et est textus multum notab. et qui quotidie allegatur.

A cleric who, though admonished a third time, does not abstain from secular business dealings, for the time being loses, as to goods, the clerical privilege. Here it is said. And it is a very notable text, and one which is cited daily.

Honorius III. Ambianensi Episcopo.

Honorius 3. To the Bishop of Amiens.

Ex literis nobilis viri Pontini et Monsteroli comitis intelleximus, quod quidam solo nomine clerici terrae suae tabernarii declarati, qui beneficiis non contenti, sed potius illicitis saecularibus nego tiationibus et curis domesticis, quam officiis et obsequiis divinis intendunt, et, gaudere volentes privilegio clericali, nolunt statutis patriae, quibus, quotiens expedit, sicut laici se tuentur, et in negotiationum suarum quaestibus subiacere. Unde, quia magnum ex hoc scandalum inter laicos generatur, nobis humiliter supplicavit, ut vel compelli hui usmodi clericos ad serviendum [in] ecclesiis illicitis saecularibus negotiationibus postpositis mandaremus, vel pateremur eos quoad facultates eorum statutis et consuetudinibus provinciae subiacere. Quum igitur ista in clericalis ordinis vituperium redundare noscantur, et clericorum vita generare non debeat laicis scandalum, sed praestare honestati s exemplum, fraternitati tuae [per apostolica scripta] Mandamus, quatenus, si est ita, quum loci dioecesanus exsistas, clericos tales, si tertio a te commoniti ab huiusmodi non resipuerint, sed praetermissis divinis officiis negotiationibus institerint supra dictis, quum facto huismodi privilegium abiiciant clericale, tu quo minus, dum his se implicant, de suis facultatibus statutis et consuetudinibus patriae sub iaceant, non defendas eosdem.

From the letters of the noble man, count of Pontini and Monsteroli, we have understood that certain men, clerics in name only, of his land, declared tavern-keepers, who, not content with benefices, but rather give their attention to illicit secular negotiations and domestic cares rather than to divine offices and services, and, wishing to enjoy the clerical privilege, are unwilling to be subject to the statutes of the country—by which, whenever it is expedient, they protect themselves like laymen—and to be subject in the profits of their negotiations. Whence, because a great scandal is generated among the laity from this, he humbly supplicated us that we either should order such clerics of this kind to be compelled to serve [in] churches, with illicit secular negotiations set aside, or should allow them, as regards their means, to be subject to the statutes and customs of the province. Since, therefore, these things are known to redound to the discredit of the clerical order, and the life of clerics ought not to generate scandal for laymen, but to provide an example of honesty, to your fraternity [through apostolic writings] We Mandate, to the effect that, if it is so, since you are the diocesan of the place, such clerics, if, when warned by you a third time, they have not repented of such behavior, but, with the divine offices omitted, have pressed on in the aforesaid negotiations—since by such a deed they cast away the clerical privilege—you are not to defend those same men, while they involve themselves in these, from being subject, as to their own means, to the statutes and customs of the country.

[Dat. Romae IV. Id. Mai. A. II. 1218.]

[Dated at Rome on the 4th day before the Ides of May, Year 2.1218.]

TITULUS II. DE COHABITATIONE CLERICORUM ET MULIERUM.

TITLE 2. ON THE COHABITATION OF CLERICS AND WOMEN.

CAP. I.

CHAPTER 1.

Clericus non debet retinere in domo mulierem suspectam de incontinentia, etiamsi sit mater vel alia consanguinea.

A cleric ought not to retain in his house a woman suspected of incontinence, even if she be his mother or another consanguine relative.

Ex concilio Maguntino.

From the Council of Mainz.

Inhibendum est et modis omnibus interminandum, ut nu llus sacerdos feminas, sicut [et] in canone insertum continetur, de quibus suspicio potest esse, in domo sua retineat. Sed neque i llas, quas canones concedunt, [scilicet] matrem, amitam et sororem, quia instigante diabolo et in illis scelus frequenter perpetratum reperitur, aut etiam in pedissequis earundem. Sed si qua de his talem patientem necessitatem habuerit, presbyteri habeant in vico aut in villa domum longe a sua conversatione, et ibi eis quae sunt necessaria subministrent.

It must be restrained and in all ways interdicted, that no priest retain women, just as [also] it is contained inserted in the canon, about whom suspicion can be, in his own house. But not even those whom the canons concede, [namely] mother, aunt, and sister, because, with the devil instigating, even in those wickedness is frequently found perpetrated, and even in their handmaids. But if any of these should have such a borne necessity, let the presbyters have in a village or in a country-house a dwelling far from their own habitation, and there let them supply to them the things which are necessary.

Sed secundum auctoritatem canonum modis omnibus Prohibendum quoque est, ut nulla femina ad altare praesumat accedere, aut presbytero ministrare, aut infra cancellos stare sive sedere.

But according to the authority of the canons, in every way it is also to be prohibited, that no woman presume to approach the altar, or to minister to the presbyter, or to stand or sit within the chancel rails.

CAP. II.

CHAPTER 2.

Excommunicatur clericus in sacris, qui a suspectarum mulierum colloquio vel earum consortio monitus non desistit.

A cleric in sacred orders is excommunicated who, having been admonished, does not desist from colloquy with suspect women or from their consortship.

Ex decreto Eugenii Papae.

From the decree of Pope Eugenius.

Si quisquam sacerdotum, id est presbyter, diaconus vel subdiaconus, de quacunque femina crimine fornicationis suspectus, post primam et secundam et tertiam admonitionem inveniatur fabulari et ali quo modo conversari cum ea : ecommunicationi subdatur, femina vero canonice iudicetur.

If any of the sacerdotal order, that is, a presbyter, deacon, or subdeacon, being suspected of the crime of fornication with any woman, after the first and second and third admonition be found to be chattering and in any way conversing with her : let him be subjected to excommunication, but let the woman be judged canonically.

CAP. III.

CHAPTER 3.

Non debet praelatus clericum cogere ad concubinam abiurandam; sed eam nolentem dimittere potest excommunicare.

A prelate ought not to compel a cleric to abjure his concubine; but he can excommunicate him if he is unwilling to dismiss her.

Alexander III. Salernitano Archiepiscopo.

Alexander 3. To the Archbishop of Salerno.

Clericos autem in sacris ordinibus constitutos, qui in domibus propriis publice tenent concubinas, ad eas abiurandas nolumus a tua fraternitate compelli, ne, in eandem fornicationem instinctu diabolicae fraudis redeuntes, periurii reatum incurrant. Verum ipsos per suspensionis et interdicti sententiam debes arctius cogere, ut mulieres ipsas a se ita removeant, quod de illis sinistra suspicio non possit haberi. Et si qui eorum ad ipsas redire, vel alias accipere forte praesumpserint, in aliquos eorum debes perpetuam excommunicationis sententiam proferre, ut alii eorum exemplo perterriti a similibus arceantur.

Clerics, however, established in sacred orders, who in their own houses publicly keep concubines, we do not wish to be compelled by your fraternity to abjure them, lest, returning into the same fornication by the instigation of diabolic fraud, they incur the guilt of perjury. But you ought more strictly to constrain them by the sentence of suspension and interdict, that they remove those women from themselves in such a way that no sinister suspicion can be had about them. And if any of them should perchance presume to return to those women, or to take others, you ought to pronounce upon some of them the perpetual sentence of excommunication, so that others, terrified by their example, may be warded off from similar things.

CAP. IV.

CHAPTER 4.

Si clerici moniti concubinas non dimittunt, suspenduntur a beneficiis, et, si se non corrigunt, deponuntur.

If clerics, having been warned, do not dismiss their concubines, they are suspended from benefices, and, if they do not correct themselves, they are deposed.

Idem Cantuariensi Archiepiscopo et eius Suffraganeis.

The same to the Archbishop of Canterbury and his Suffragans.

Sicut ad exstirpanda vitia, quae periculum pariunt animarum, summopere nos decet intendere ita etiam nos convenit germina propagare virtutum, ex quibus [Dei] fidelibus salutis augmentum, et sacris ecclesiis decor proveniat honestatis. Unde quum in Anglia prava a detestabili consuetudine et longo tempore sit obtentum, ut clerici fornicarias in suis domibus habeant, nos volentes tam grave scandalum de populo removere, et praedictos clericos ad honestatem ecclesiasticam reducere, Fraternitati vestrae per apostolica scripta praecipiendo mandamus, quatenus clericos vestrae iurisdictionis, qui in subdiaconatu et supra in domibus suis fornicarias habuerint, studiose monere curetis, ut a se illas dilatione et appellatione cessante removeant, eas ulterius minime admissuri. Si vero infra XL. dies post communicationem vestram vobis in his forte acquiescere contempserint, eos apostolica auctoritate freti sublato appellationis remedio ab ecclesiasticis beneficiis usque ad satisfactionem congruam suspendatis, et, si eas suspensi praesumpserint detinere, ipsos ab eisdem benefici is perpetuo removere curetis.

Just as it supremely befits us to apply ourselves to extirpating vices, which beget peril for souls, so also it befits us to propagate the seeds of virtues, from which for the [God’s] faithful there may come an increase of salvation, and for the sacred churches an adornment of honesty. Wherefore, since in England it has, by a detestable custom and for a long time, been established that clerics keep concubines in their own houses, we, wishing to remove so grave a scandal from the people and to bring the aforesaid clerics back to ecclesiastical decency, command your Fraternity, by apostolic letters by way of precept, that you take care diligently to warn the clerics of your jurisdiction who, in subdeaconship and above, have had concubines in their houses, that they remove them from themselves, with delay and with appeal ceasing, by no means to admit them thereafter. But if, within 40 days after your communication, perhaps they should disdain to acquiesce to you in these matters, then you, relying on apostolic authority, the remedy of appeal being removed, shall suspend them from ecclesiastical benefices until suitable satisfaction; and, if, while suspended, they presume to detain them, you shall take care to remove them perpetually from the same benefices.

[Si qui autem etc. (cf. c. I. de cler. coni. III.3.)]

[If, however, any, etc. (cf. ch. 1 on clerical marriage 3.3.)]

CAP. V.

CHAPTER 5.

Literae a clerico concubinario suspenso super absolutione tacita facti serie obtentae non valent.

Letters obtained by a suspended concubinary cleric, concerning tacit absolution, through a statement of facts, are not valid.

Idem Eboracensi Archiepiscopo.

The same to the Archbishop of York.

Super eo vero quod asseris A. presbyterum fornicariam detinentem, propter hoc ab officio suo suspensum, prudentiae tuae taliter respondemus, quod, si super hoc appellatum sit ad praesentiam nostram, si contigerit ipsum ad nos accedere, prout expedire videbimus, pertinaciam eius et audaciam corrigemus. Si vero non venerit ad praesentiam nostram, suspensionis in eum sententiam propter hoc latam tamdiu volumus observari, donec fornicariam suam a se prorsus abiiciat, et vivat, sicut decet presbyterum, continenter. Porro si literas a nobis obtinuerit, quae facti seriem non contineant, nolumus literas illas sibi prodesse.

Concerning the matter indeed that you assert A., a presbyter, to be keeping a fornicary woman, and on this account to have been suspended from his office, to your prudence we thus respond, that, if over this there has been an appeal to our presence, if it should happen that he come to us, as we shall see to be expedient, we will correct his pertinacity and audacity. But if he should not come into our presence, we wish the sentence of suspension laid upon him on this account to be observed so long, until he utterly cast away his fornicary woman from himself, and live, as befits a presbyter, continently. Moreover, if he should obtain letters from us which do not contain the series of the deed, we do not wish those letters to profit him.

CAP. VI.

CHAPTER 6.

Si clerici moniti non dimittunt concubinas, suspenduntur a beneficiis, et, si se non corrigunt, deponuntur.

If clerics, when warned, do not dismiss their concubines, they are suspended from benefices, and, if they do not correct themselves, they are deposed.

Idem Londonensi Archiepiscopo.

The same to the Archbishop of London.

Si autem clerici tuae iurisdictionis, sive in sacris ordinibus sive in inferioribus constituti, fornicarias detinent, nisi eas ad secundam vel tertiam co mmonitionem a se dimiserint, easdems de cetero contempturi, liceat tibi eos ecclesiis vel earum, portionibus, si quas habent, appellatione postposita spoliare, officio ipsis nihilominus interdicto.

If, however, the clerics of your jurisdiction, whether constituted in sacred orders or in inferior ones, keep concubines, unless at the second or third admonition they have dismissed them from themselves, being otherwise about to contemn the same hereafter, let it be lawful for you to despoil them of churches, or of their portions, if they have any, appeal being set aside, with office nonetheless interdicted to them.

CAP. VII.

CHAPTER 7.

A clerico fornicario, quamdiu toleratur, nec habet operis evidentiam, licite audiuntur divina, et percipiuntur ecclesiastica sacramenta; a notorio vero abstinendum est, non quia in sacramento sit defectus, sed ad ipsorum fornicatorum emendationem. H. d. inhaerendo verbis literae.

From a fornicating cleric, so long as he is tolerated and does not have evidence of the deed, the divine things are lawfully heard from him, and the ecclesiastical sacraments are received; but from a notorious one there must be abstaining, not because there is a defect in the sacrament, but for the emendation of the fornicators themselves. H. d., by adhering to the words of the letter.

Lucius III.

Lucius 3.

Vestra d uxit devotio inquirendum, utrum vobis ecclesias parochiales adeuntibus [utile sit missas eorum audire], qui concubinas habere creduntur. De hoc [enim] videntur diversae sacrorum canonum sententiae emanasse. Alicubi enim dicitur: " Nullus audiat missam sacerdotis, quem scit indubitanter concubin am habere; " alibi vero legitur: " Non potest aliquis, quantumcunque pollutus fuerit, divina polluere sacramenta, quae purgatoria cunctarum contagionum exsistunt. Qualiscunque enim sacerdos sit, quae sancta sunt coinquinari non possunt.

Your devotion has led to be inquired, whether for you, as you go to parochial churches [it be useful to hear their masses], who are believed to have concubines. Concerning this [indeed] diverse opinions of the sacred canons seem to have emanated. Alicubi enim it is said: " Let no one hear the mass of a priest whom he knows without doubt to have a concubine; " elsewhere, however, it is read: " No one, however polluted he may have been, can pollute the divine sacraments, which exist as purgatives of all contagions. For of whatever sort the priest may be, the things which are holy cannot be defiled."

Sumite ergo ab omni sacerdote intrepide Christi mysteria, quia o mnia in Christi fide purgantur. " Ceterum aliud est crimen notorium, aliud occultum. Notorium definitur, de quo presbyter canonice condemnatur.

Therefore take from every priest the mysteries of Christ intrepidly, because all things are purged in the faith of Christ. " Moreover, a notorious crime is one thing, a hidden one another. A notorious [crime] is defined as that for which a presbyter is canonically condemned.

Aliud est occultum, quod adhuc ab ecclesia toleratur. Ceterum aliud est, quando crimen notorium non diffitetur presbyter, vel de ipso est canonice condemnatus; aliud est paene occultum, quod ab ecclesia toleratur. Item aliud est a talium officiis abstinere, ut peccandi licentia ceteris auferatur, et huiusmodi ad poenitentiae fructum trahantur; atque aliud, si talium tanquam in fornicatione iacentium mysteria respuantur.

Another thing is the hidden [offense], which is as yet tolerated by the church. Moreover, it is another thing, when the presbyter does not deny the notorious crime, or is canonically condemned for it; another thing is the almost hidden [offense], which is tolerated by the church. Likewise, it is another thing to abstain from the offices of such men, so that the license of sinning may be taken away from the rest, and that persons of this sort may be drawn to the fruit of penitence; and yet another thing, if the mysteries of such men, as though lying in fornication, are spurned.

Sine dubitatione itaque teneatis, quod a clericis et presbyteris, quanquam fornicariis, quamdiu ab ecclesia tolerantur, nec habent operis evidentiam, licite divina mysteria audiantur, et alia recipiantur sacramenta ecclesiastica.

Without doubt, therefore, you should hold that from clerics and presbyters, although fornicators, so long as they are tolerated by the church, and do not have evidence of the deed, the divine mysteries may be lawfully heard, and the other ecclesiastical sacraments received.

CAP. VIII.

CHAPTER 8.

Si fornicatio clerici est ita publica, quod transit in notorium, nec accusator, nec testis necessarius est. Sed si est publica per solam famam, non sufficiunt ad condemnationem sola testimonia, id est testium dicta non iuratorum. Sed si ex hoc oriretur scandalum inducitur purgatio, in qua deficiens canonice punitur.

If the fornication of a cleric is so public that it passes into notoriety, neither an accuser nor a witness is necessary. But if it is public by rumor alone, mere testimonies do not suffice for condemnation, that is, the statements of witnesses not sworn. But if scandal should arise from this, purgation is instituted, in which the one failing is canonically punished.

Innocentius III. Exonensi Episcopo.

Innocent III. To the Bishop of Exeter.

Tua nos duxit fraternitas consulendos, si de clericis publice concubinas habentibus, qui, quando a te conveniuntur, se esse concubinarios diffitentur, nec apparet contra eos legitimus accusator, credendum sit testimonio bonorum virorum, inter quos vivere dignoscuntur. Nos igitur consultationi tuae taliter respondemus, quod, si crimen eorum ita publicum est, ut merito debeat appellari notorium, in eo casu nec testis nec accusator est necessarius, quum huiusmodi crimen nulla possit tergiversatione celari. Si vero publicum est, no n ex evidentia, sed ex fama : in eo casu ad condemnationem eorum sola testimonia non sufficiunt, quum non sit testimoniis, sed testibus iudicandum.

Your fraternity has led us to be consulted, whether, concerning clerics publicly having concubines, who, when they are convened by you, deny that they are concubinarians, and no legitimate accuser appears against them, credit should be given to the testimony of good men among whom they are recognized to live. We therefore respond to your consultation thus, that, if their crime is so public that it ought deservedly to be called notorious, in that case neither witness nor accuser is necessary, since a crime of this sort can be concealed by no tergiversation. But if it is public, no n from evidence, but from rumor : in that case for their condemnation mere testimonies do not suffice, since it is to be judged not by testimonies, but by witnesses.

Sed si de clericis ipsis talis habeatur suspicio, ut ex ea scandalum generetur in populo, licet contra ipsos non apparuerit accusator, eis tamen est canonica purgatio indicenda. Quam si praestare noluerint, vel defecerint in praestanda, eos canonica d ebebis animadversione punire. [Dat.

But if such suspicion be had concerning the clerics themselves that from it scandal is generated among the people, although an accuser shall not have appeared against them, nevertheless canonical purgation is to be enjoined upon them. Which, if they should be unwilling to perform, or should fail in performing, you must punish them with canonical animadversion. [Dated.

Lat. V. Id. Mai. 1199.]

Lateran, May 11. 1199.]

CAP. IX.

CHAPTER 9.

Breve est, unde non summatur.

It is a brief, whence no one is summoned.

Idem Pistoriensi Episcopo.

The same to the Bishop of Pistoia.

A nob is tua fraternitas requisivit (Et infra: [cf. c.24.de dec. III.30.]) Cum clericis quoque non permittas mulierculas habitare, ni si forte de illis personis exsistant, in quibus naturale foedus nihil permittit saevi c riminis suspicari. [Dat.

Your fraternity has requested from us (And below: [cf. ch.24.on tithes3. 30.]) that you also not permit womenfolk to dwell with clerics, unless perhaps they be of those persons in whom the natural bond permits no suspicion of a savage crime. [Given.

Lat. IV. Non. Dec. 1199.]

Lateran, 2 December 1199.]

CAP. X.

CHAPTER 10.

Clericus concubinarius in officiis vitandus non est, nisi sit notorius.

A concubinary cleric is not to be avoided in offices, unless he is notorious.

Gregorius IX.

Gregory 9.

Quaesitum est de clericis in fornicationem prolapsis, si eorum sit officium, priusquam poenituerint, audiendum. Verum etsi quemlibet pro mortali peccato quoad se ipsum constet esse suspensum, non debet tamen in officiis evitari, quia, quantum ad alios, etiam in casu proposito suspensus non est, nisi peccatum huiusmodi sit notorium per sententiam seu per confession em factam in iure, aut per evidentiam rei, quae tergiversatione aliqua celari non possit.

It has been asked concerning clerics having fallen into fornication, whether, before they have repented, their office is to be listened to. Truly, although it is established that anyone, on account of mortal sin, as regards himself, is suspended, nevertheless he ought not to be avoided in the offices, because, as far as others are concerned, even in the case proposed he is not suspended, unless a sin of this sort is notorious by sentence or by confession made in law, or by the evidence of the fact, which cannot be concealed by any tergiversation.

TITULUS III. DE CLERICIS CONIUGATIS.

TITLE 3. ON MARRIED CLERICS.

CAP. I.

CHAPTER 1.

Matrimonium contractum per clericum exsistentem in sacris non tenet; secus in minoribus; sed tunc cogitur dimittere beneficium.

A marriage contracted by a cleric existing in sacred orders does not hold; otherwise in the minor orders; but then he is compelled to relinquish the benefice.

Alexander III.

Alexander 3.

Si qui autem clericorum ipsorum infra subdiaconatum acceperint uxores, ipsos ad relinquenda beneficia ecclesiastica, si qua habent, et retinendas uxores suas districtione ecclesiastica compellatis. Sed si forte in subdiaconatu et aliis superioribus ordinibus uxores accepisse noscuntur, eos uxores dimittere, et poenitentiam agere de commisso auctoritate nostra per suspensionis et excommunicationis sententiam appellatione postposita compellere procuretis.

If any, however, of those clerics below the subdiaconate shall have taken wives, you are to compel them by ecclesiastical constraint to relinquish ecclesiastical benefices, if they have any, and to retain their wives. But if perhaps they are known to have taken wives in the subdiaconate and in other higher orders, see to it that you compel them, by our authority, to dismiss their wives and to do penance for what has been committed, by the sentence of suspension and excommunication, appeal set aside.

CAP. II.

CHAPTER 2.

Coniugatus ad administrationem et ad ordinem ecclesiasticum vel beneficium non promovetur, nisi castitatem promittat, et non sit bigamus.

A married man is not promoted to administration and to the ecclesiastical order or a benefice, unless he promises chastity and is not a bigamist.

Idem Herfordensi Episcopo.

The same to the Bishop of Hereford.

Sane de clericis inferiorum ordinum, qui in coniugio constituti diu ecclesiastica beneficia ex concessione praedecessorum tuorum habuerunt, a quibus sine magno discrimine ac effusione sanguinis non possunt privari, fraternitati tuae id duximus respondendum, ut, quia ibi natio et gens barbara et multitudo in causa est, eos sub dissimulatione sustineas ecclesiastica beneficia tamdiu habita possidere; Provideas attentius, ne deinceps clericus coniugatus ad ecclesiastica beneficia, vel sacros ordines aut administrationes ecclesiasticas admittatur, nisi forte castitatem voveret perpetuam, et qui unicam et virginem habuisset uxorem.

Indeed, concerning clerics of the lower orders, who, established in wedlock, have for a long time held ecclesiastical benefices by the concession of your predecessors, from which they cannot be deprived without great peril and the shedding of blood, we have deemed this to be answered to your fraternity: that, because there a barbarian nation and people and a multitude are at issue, you tolerate them under dissimulation to possess the ecclesiastical benefices so long held; Provide more attentively, that henceforth a married cleric be not admitted to ecclesiastical benefices, or to sacred orders or ecclesiastical administrations, unless perhaps he should vow perpetual chastity, and be one who has had a single wife, and a virgin.

CAP. III.

CHAPTER 3.

Si clericus in minoribus beneficiatus matrimonium contrahat, privatur beneficio, et quod dedit ecclesiae sibi restituitur. H. d. et in hoc ultimo est casus not. et multum allegabilis.

If a cleric in the minor orders, being beneficed, contracts marriage, he is deprived of the benefice, and what he gave to the church is restored to himself. Here it is said; and in this last point there is a notable case and one much allegeable.

Idem Verulanensi Episcopo.

The same. To the Bishop of Verulanum.

Quod a te (Et infra:) De cetero, quia fraternitatis tuae quaerit industria, Utrum clerici infra subdiaconatus ordinem constituti, qui carnis devicti vitio continere non valentes uxores accipiunt, ecclesiastico bene ficio canonice debeant spoliari : id volumus te indubitata veritate tenere, quod, quum simul voluptatibus et carnalibus desideriis, ac divinis et ecclesiasticis obsequiis vacare non valeant, ob immunditiam suam ecclesiasticis sacramentis indigni tractandis, et ecclesiasticis procul dubio beneficiis sunt privandi. Sane si ecclesiis, quibus intitulati fuerant, de possessionibus aut aliis bonis suis aliqua contulisse noscuntur, quum ab earundem ecclesiarum ministerio fuerint et beneficio sequestrati, ad ipsos recta via dominium ac proprietas libere debent et absque ulla contradictione redire.

As to that from you (And below:) For the rest, since the diligence of your fraternity inquires, whether clerics established below the order of the subdiaconate, who, overcome by the vice of the flesh and not able to be continent, take wives, ought canonically to be despoiled of ecclesiastical benefice: this we wish you to hold with undoubted truth, that, since they cannot at the same time devote themselves to pleasures and carnal desires, and to divine and ecclesiastical services, by reason of their uncleanness they are unworthy to handle the ecclesiastical sacraments, and are without doubt to be deprived of ecclesiastical benefices. Indeed, if to the churches to which they had been intitulated they are known to have conferred something from their possessions or other goods of their own, when they have been sequestered from the ministry and benefice of those same churches, to them by a straight way dominion and proprietorship freely ought, and without any contradiction, to return.

CAP. IV.

CHAPTER 4.

Peracta poenitentia dispensant episcopi cum sacerdotibus, qui matrimonium de facto contraxerunt.

With penance completed, the bishops grant dispensation to priests who have contracted matrimony de facto.

Idem.

The same.

Sane sacerdotes illi, qui nuptias contrahunt, quae non nuptiae, sed contubernia sunt potius nuncupanda, post longam poenitentiam et vitam laudabilem continentes officio suo restitui poterunt, et ex indulgentia sui episcopi eius exsecutionem habere.

Indeed those priests who contract nuptials, which are not nuptials but rather ought to be called cohabitations, after long penitence and a laudable life in continence, can be restored to their office, and, by the indulgence of their bishop, have the execution of it.

CAP. V.

CHAPTER 5.

Auferenda sunt clerico beneficia, quae habebat tempore contracti matrimonii; collata vero postmodum scienter per episcopum per eundem auferri non possunt, sed per superiorem. H. d.

The benefices are to be taken away from the cleric which he had at the time of the contracted marriage; but those afterwards conferred knowingly by the bishop cannot be taken away by that same one, but by the superior. H. d.

Innocentius III. Norvicensi Episcopo.

Innocent 3. To the Bishop of Norwich.

Diversis fallaciis circumventi Deo et mammonea famulari conantur, quum tamen secundum evangelicam veritatem nemo possit duobus dominis deservire, quoniam, si unum dilexerit, alium habebit exosum, aut uno contempto alium sustinebit. Accepimus autem, quod quidam clerici tuae dioecesis, qui solenniter in conspectu ecclesiae matrimonium contraxerunt, ecclesiastica beneficia detinere contendunt, in quorum conversatione cithara cum psalterio male concordat. Quum ergo vir cogitet, quomodo placere possit uxori, et ideo minus quae Dei sunt valeat cogitare, quum quasi divisus in duo plenam sui non habeat potestatem, ut ei, a quo stipendium recipit, plenius famuletur, fraternitati tuae auctoritate praesentium mandamus, quatenus huiusmodi clericos beneficiis ecclesiasticis, quae in tua dioecesi sunt adepti, auctoritate nostra suffultus prives appellatione remota, praesertim quum rerum ecclesiasticarum substantia per tales soleat deperire; nisi forte tu talibus scienter contuleris ecclesiastica beneficia, quibus eos non per te, sed per supe riorem decernimus spoliandos. [Nulli ergo etc.

Entrapped by diverse fallacies they endeavor to serve God and Mammon, although according to evangelical truth no one can serve two lords, since, if he shall have loved the one, he will have the other in hatred, or, the one being despised, he will sustain the other. We have received, moreover, that certain clerics of your diocese, who solemnly in the sight of the church contracted matrimony, strive to detain ecclesiastical benefices, in whose conversation the cithara ill-concords with the psaltery. Since therefore a man considers how he may be able to please his wife, and for that reason is the less able to consider the things that are God’s, since, as if divided into two, he does not have full power of himself, so that he may more fully be a servant to Him from whom he receives a stipend, we command to your fraternity by the authority of these presents that you deprive such clerics of the ecclesiastical benefices which they have acquired in your diocese, supported by our authority, appeal removed, especially since the substance of ecclesiastical things is wont to perish through such men; unless perhaps you knowingly have conferred ecclesiastical benefices upon such persons, whom we decree are to be despoiled not by you, but by a supe riorem. [Therefore to none, etc.

Dat. Ferentini Xll. Kal.

Given at Ferentino, on the 12th day before the Kalends.

Iul. 1203.]

July. 1203.]

CAP. VI.

CHAPTER 6.

Filius sacerdotis Graeci, ex uxore genitus, licite inter Latinos promovetur, si scandalum non obsistat. H. d. et est casus notabilis.

The son of a Greek priest, begotten of a wife, is licitly promoted among the Latins, if scandal does not stand in the way. Here, indeed, it is a notable case.

Idem Archerontino Archiepiscopo.

The same to the Archbishop of Acherenza.

Quum olim ad nostram audientiam pervenisset, quod canonici Anglorienses dilectum filium cantorem Tricaricensem sibi elegerant in pastorem, tibi dedimus in mandatis, ut, examinata electione diligentius et persona, si electionem canonicam et personam idoneam invenires, electionem ipsam auctoritate apostolica confirmares, sicut metropolitanus in ceteris processurus. Licet autem tibi de forma electionis canonicae ac idoneitate personae in aliis constitisset, movit te tamen, et ad nos consulendos induxit, quod, quum pater eius Graecus fuerit, et iuxta ritum Graecorum uxorem duxerit in minoribus ordinibus constitutus, cantorem ipsum ex uxore legitima in sacerdotio suscepisset. Nos igitur attendentes, quod orientalis ecclesia votum continentiae non admisit, quoniam orientales in minoribus ordinibus contrahunt, et in superioribus utuntur matrimonio iam contracto, fraternitati tuae per apostolica scripta mandamus, quatenus, nisi pro eo, quod inter Latinos Graeci huiusmodi conversantur, regionis consuetudo repugnet, si aliud canonicum non obsistat, ad confirmationem et consecrationem eiusdem cantoris sine dubitatione procedas. [Dat.

When once it had come to our hearing that the Anglorian canons had chosen for themselves the beloved son, the cantor of Tricarico, as pastor, we gave to you in mandates that, the election and the person having been more diligently examined, if you should find the election canonical and the person suitable, you should confirm the election itself by apostolic authority, as the metropolitan would proceed in the rest. Although however it had been established for you concerning the form of the canonical election and the suitability of the person in other respects, nevertheless it moved you, and led you to consult us, because, since his father was a Greek and, according to the rite of the Greeks, had taken a wife while constituted in minor orders, he had begotten the cantor himself from a legitimate wife while in the priesthood. We therefore, considering that the Eastern Church has not admitted the vow of continence, since the Easterners contract marriage in minor orders and in the higher make use of a marriage already contracted, we command to your fraternity through apostolic writings, that, unless, because Greeks of this sort live among Latins, the custom of the region should resist, if nothing else canonical stands in the way, you should proceed without hesitation to the confirmation and consecration of the same cantor. [Dat.

Ferentini Non. Sept. 1203.]

At Ferentino, on the Nones of September, 1203.]

CAP. VII.

CHAPTER 7.

Clericus coniugatus non beneficiatus non cogitur deferre tonsuram.

A married cleric not beneficed is not compelled to bear the tonsure.

Idem Episcopo Pictaviensi.

The same to the Bishop of Poitiers.

Ioannes filius A. nobis conquerendo monstravit, quod tu eum, quanquam iam dudum uxorem legitimam duxerit, et f i lios et filias susceperit ex eadem, pro eo, quod prius in acolythum fuerat ordinatus, compellere niteris, ut tonsuram deferat clericalem, ex qua inter ipsum et uxorem suam posset scandalum generari, quum de consuetudine terrae tuae clerici uxorati non cogantur inviti portare tonsuram. Quoniam igitur virum oportet, quomodo uxori placeat, cogitare, et idem etiam tonsuratus non potest privilegio clericali gaudere, praesentium auctoritate mandamus, quatenus ipsum super tonsuratione huiusmodi de cetero non molestes, dummodo nullum percipiat beneficium ecclesiasticum, cuius ratione teneatur clericalem deferre tonsuram, quia, quum eum oporteat saecularibus negotiis immisceri, tonsura ipsius saecularia exercentis videretur profecto in ministerii nostri vituperium redundare.

John, son of A., by lodging a complaint showed to us that you, although he long since has taken a legitimate wife, and has received both sons and daughters from the same, on the ground that he had previously been ordained as an acolyte, strive to compel him to bear the clerical tonsure, from which a scandal could arise between him and his wife, since by the custom of your land married clerics are not forced against their will to wear the tonsure. Since therefore a man ought to think how he may please his wife, and likewise one even tonsured cannot enjoy the clerical privilege, by the authority of these presents we command that you not trouble him concerning tonsuration of this kind hereafter, provided that he receive no ecclesiastical benefice, by reason of which he would be bound to bear the clerical tonsure; because, since it behooves him to be involved in secular business, his tonsure, while exercising secular pursuits, would indeed seem to redound to the vituperation of our ministry.

CAP. VIII.

CHAPTER 8.

Uxorati non admittuntur ad ecclesiasticas dignitates, et coguntur dimittere quas habent.

Married men are not admitted to ecclesiastical dignities, and are compelled to dismiss those whom they have.

Idem.

The same.

Quum decorem (Et infra: [cf. c.15.de fil. presb. I.15.]) Eos, qui sunt publice uxorati, non admittatis de cetero ad ecclesiasticas dignitates, dimissis ab eis, quas non possunt sine pravo exemplo et gravi scandalo retinere.

When Decorum (And below: [cf. c.15.on the sons of presbyters1. 15.]) do not henceforth admit to ecclesiastical dignities those who are publicly married, they having dismissed those whom they cannot retain without a perverse example and grave scandal.

Filiis quoque etc. (cf. c.15.de fil. presb. I. 15.) [Dat.

To the sons also, etc. (cf. ch.15.on the sons of presbyters 1. 15.) [Given

Rom. ap. S. Petr. VI. Id. Ian.

Rome, at St. Peter’s, January 8.

Ao. IX. 1207.]

Year 9. 1207.]

CAP. IX.

CHAPTER 9.

Clerici coniugati in rebus suis non gaudent privilegio clericali.

Married clerics, in their own affairs, do not enjoy the clerical privilege.

Honorius III. H. quondam Reginae Anglorum.

Honorius 3. To H., former Queen of the English.

Ex parte tua fuit propositum coram nobis, quod nonnulli literati terrae tuae, habitu et tonsura clericali rel ictis, publice ducunt uxores, de his, quae huius mundi sunt solliciti, et quomodo uxoribus placeant, exsistentes, qui, licet negotiationibus et aliis saecularibus insistant negotiis, ut tamen consuetis iustitiis et debitis obsequiis te defraudent, tonsuram resumunt abiectam, qua ipsius praetextu ab huiusmodi ut clerici excusentur, quanquam non militent Domino, sed potius mundo, ut ceteri uxorati. Quidam etiam accepta prima tonsura similiter contrahunt, et eandem tonsuram deferunt, ut eodem praetextu e xcusari valeant a praedictis, et venerabilis frater episcopus et dilecti filii decanus, archidiaconus et capitulum Cenomanenses ipsos tanquam clericos in subtractione servitiorum tuorum fovere nituntur in tuum praeiudicium et gravamen. Quum igitur reddenda sint quae sunt Caesaris Caesari, et quae sunt Dei Deo, et publice uxorati viri ecclesiastici non exsistant, dum se sic saecularibus negotiis implicant, aequanimiter duximus tolerandum, si a talibus iustitias debitas velut ab aliis uxoratis exigas et servitia consueta, et recipias ab eisdem quum tonsura quam non obtentu religionis sed in fraudem subtrahendi servitia resumpsisse vel accepisse videntur in his sibi non debeat patrocinium impertiri.

On your part it was set forth before us that certain literati of your land, having left aside the clerical habit and tonsure, publicly take wives, being anxious about the things of this world and how they may please their wives, who, although they persist in trading and other secular businesses, nevertheless, in order to defraud you of the customary rights and due services, resume the tonsure they had cast off, under the pretext of which they are excused as clerics from such matters, although they do not soldier for the Lord but rather for the world, like other married men. Certain also, having received the first tonsure, likewise contract [marriage] and bear the same tonsure, so that by the same pretext they may be able to be excused from the aforesaid, and the venerable brother the bishop and the beloved sons the dean, the archdeacon, and the Cenomanensian chapter strive to support them as clerics in the withholding of your services, to your prejudice and grievance. Since therefore the things that are Caesar’s must be rendered to Caesar, and the things that are God’s to God, and publicly married men are not ecclesiastical men, while they thus entangle themselves in secular businesses, we have judged it equitable to tolerate that from such men you exact the due rights as from other married men and the customary services, and that you receive the same from them, since the tonsure, which they seem to have resumed or received not under the pretext of religion but in fraud for the withdrawing of services, ought not in these matters to impart to them any patronage.

CAP. X.

CHAPTER 10.

Si clericus in minoribus militet, non est cogendus deferre tonsuram vel habitum clericalem.

If a cleric serves in the minor orders, he is not to be compelled to wear the tonsure or the clerical habit.

Idem.

The same.

Ut consultationi tuae breviter satisfiat, respondemus, quod R. miles tuae dioecesis, qui, sicut tibi humiliter est confessus, olim, quum in minori esset constitutus aetate, quum modicum sciret legere vel cantare, tonsuram tantum et coronam clericalem assumpsit, quam gestare inter milites et laicos erubescit, non est cogendus deferre habitum clericalem.

That your consultation may be briefly satisfied, we respond that R., a knight of your diocese, who, as he has humbly confessed to you, once, when he was of a minor age, when he knew a little how to read or to sing, assumed only the tonsure and the clerical corona, which he blushes to bear among soldiers and laymen, is not to be compelled to wear the clerical habit.

TITULUS IV. DE CLERICIS NON RESIDENTIBUS IN ECCLESIA VEL PRAEBENDA.

TITLE 4. ON CLERICS NOT RESIDENT IN CHURCH OR PREBEND.

CAP. I.

CHAPTER 1.

Episcopo non licet sine licentia Papae transire ad alium episcopatum, ipsum acceptando; alias privatur habito et ambito. Hoc intendit cum glossa.

It is not permitted for a bishop to transfer to another episcopate without the license of the Pope, by accepting it; otherwise he is deprived of the one held and the one canvassed-for. This is intended along with the gloss.

Ex concilio Sardicensi.

From the Council of Sardica.

Non liceat episcopo de c ivitate sua transire ad aliam [civitatem]. Manifesta est enim causa, pro qua facere hoc attentat, quum nullus in hac re sit inventus episcopus, qui ad minore m de maiori civitate transiret.

Let it not be permitted for a bishop to pass from his own city to another [city]. For the cause is manifest, on account of which he attempts to do this, since no bishop has been found in this matter who would pass to a lesser from a greater city.

CAP. II.

CHAPTER 2.

Deponitur cardinalis, qui in suo titulo non residet. H. d. et est iste textus multum notabilis.

A cardinal who does not reside in his own title is deposed. Here it is said; and this text is very notable.

Leo III.

Leo 3.

Ex gestis (Et infra:) In synodo Anastasius presbyter cardinalis tituli beati Marcelli ab omnibus canonice est depositus eo, quod parochiam suam per annos quinque contra canonum instituta deseruit, et in alienis usque hodie demoratur.

From the acts (And below:) In a synod Anastasius, presbyter cardinal of the title of Blessed Marcellus, was canonically deposed by all, on the ground that he deserted his parish for five years against the institutes of the canons, and to this day remains in places belonging to others.

CAP. III.

CHAPTER 3.

Uni plures dignitates vel ecclesiae conferri non debent, et ecclesia est conferenda illi, qui residere et regnare valeat per se ipsum; alias perdit ecclesiam, et donans conferendi potestate privatur.

Multiple dignities or churches ought not to be conferred upon one person, and a church is to be conferred upon him who is able to reside and to reign by himself; otherwise he loses the church, and the donor is deprived of the power of conferring it.

Ex concilio Lateranensi.

From the Lateran Council.

Quia nonnulli, modum avaritiae non ponentes, dignitates diversas ecclesiasticas et plures ecclesias parochiales contra sacrorum canonu m instituta nituntur accipere [ita], ut, quum unum officium vix implere sufficiant, stip endia sibi vendicent plurimorum : ne id de cetero fiat, districtius inhibemus. Quum igitur ecclesia vel ecclesiasticum ministerium committi debuerit, talis ad hoc persona quaeratur, quae residere in loco et curam eius per se ipsam valeat exercere. Quod si aliter actum fuerit, et qui receperit quod contra sacros canones accepit amittat, et qui dederit largiendi potestate privetur.

Because some, setting no limit to avarice, strive to receive diverse ecclesiastical dignities and several parochial churches against the institutions of the sacred canons [so] that, when they scarcely suffice to fulfill one office, they claim for themselves the stipends of many: lest this be done hereafter, we more strictly forbid it. Therefore, when a church or an ecclesiastical ministry ought to be committed, such a person should be sought for this who is able to reside in the place and to exercise its care in person. But if it be done otherwise, let both the one who has received what he accepted against the sacred canons lose it, and the one who gave be deprived of the power of granting.

CAP. IV.

CHAPTER 4.

Praesentatus ad ecclesiam non confirmatus, si apparet, quod nolit residere, non debet institui per superiorem; confirmatus autem et ex non iusta causa non residens privatur appellatione remota.

One presented to a church and not confirmed, if it appears that he is unwilling to reside, ought not to be instituted by the superior; but one confirmed and not residing without a just cause is deprived, appeal removed.

Alexander III. Eboracensi Archiepiscopo.

Alexander 3. To the Archbishop of York.

Relatum est nobis ex parte tua, quod, quum in Lateranensi concilio statutum sit, ut personae tali ecclesia vel beneficium ecclesiasticum conferatur, quae residere in loco et curam eius per se valeat exercere, nonnulli ad ecclesias praesentati hoc se posse affirmant, sed efficere contradicunt. Ideo [nos] consulere voluisti, an propter hoc tales possis praesentatos repellere, vel institutos sublato appelationis obstaculo removere. Quum igitur verba accipienda sint cum effectu, tales, si praesentati fuerint, non debent admitti, et admissi, si instituti fuerint, licite poterunt amoveri; nisi forte de licentia suorum praelatorum, vel studio literarum, vel pro aliis honestis causis contigerit eos abesse. Nec patrocinari debet eis appellationis diffugium, si contra huiusmodi intentione m decreti fuerit interiectum.

It has been reported to us on your part that, since in the Lateran council it was decreed that a church or ecclesiastical benefice be conferred upon such a person as is able to reside in the place and to exercise its care by himself, some who are presented to churches affirm that they can do this, but contradict in effecting it. Therefore [us] you wished to consult, whether on account of this you are able to repel such men when presented, or, the obstacle of appeal having been removed, to remove those instituted. Since, then, words are to be taken with effect, such men, if they shall have been presented, ought not to be admitted; and, if admitted, if they shall have been instituted, lawfully they can be removed—unless perhaps by license of their own prelates, or for the pursuit of letters, or for other honorable causes it has happened that they are absent. Nor should the refuge of appeal patronize them, if it has been interposed contrary to the intention of such a decree.

[Quia autem etc. (cf. c.5.de iur. patr. III.

[But since, etc. (cf. ch.5.on the right of patronage, 3.

38.)]

CAP. V.

CHAPTER 5.

Idem Eboracensi Archiepiscopo.

The same to the Archbishop of York.

Fraternitati tuae duximus indulgendum, ut, si clerici, qui in ecclesiis tuae iurisdictionis beneficium sunt adepti, ad aliam dioecesin absque licentia et assensu tuo morandi causa transierint, liceat eos tibi beneficiis, quae a te habent, spoliare, nisi forte scholasticis disciplinis invigilaverint, aut rationabilem causam tibi ostenderint, quare reverti non debeant. Praeterea clericum alterius dioecesis absque commendatitiis literis sui episcopi non debes recipere, nisi pro eo receperis ab apostolica sede preces aut mandatum.

To your fraternity we have thought fit to grant, that, if clerics who have obtained a benefice in the churches of your jurisdiction shall pass over to another diocese without your license and assent for the purpose of residing, it may be lawful for you to despoil them of the benefices which they have from you, unless perhaps they have attended to scholastic disciplines, or have shown to you a reasonable cause why they ought not to return. Moreover, you ought not to receive a cleric of another diocese without the commendatory letters of his bishop, unless for him you have received from the apostolic see petitions or a mandate.

CAP. VI.

CHAPTER 6.

Qui non residet in beneficio etiam modicae aestimationis, illo privatur.

He who does not reside in a benefice, even of modest estimation, is deprived of it.

Idem.

The same.

Conquerente nobis R. presbytero accepimus, quod G. clericus ab eo pro ecclesia sua, de qua, sicut dicitur, vitae necessaria vix potest percipere, annuatim viginti solidos extorquere conatur, asserens beneficium illud in eadem e cclesia sibi fuisse collatum, quanquam eidem ecclesiae, sicut accepimus, non deserviat, et alia ecclesiastica beneficia sufficientia habeat et possideat ab ecclesia. Quoniam igitur indecens est et non consentaneum rationi, ut idem, quum alia ecclesiastica beneficia sibi sufficientia habeat et possideat, ab ecclesia, cui non deservit, beneficium quaerat, Fraternitati tuae per apostolica scripta mandamus, quatenus, si tibi constiterit, quod dictus G. habeat ecclesiastica beneficia sibi sufficientia, vel quod eidem ecclesiae non deserviat, sibi super praescripto beneficio silentium sublato impedimento appellationis imponas.

With R., a presbyter, making complaint to us, we have received that G., a cleric, tries to extort from him annually twenty solidi on behalf of his church, from which, as it is said, he can scarcely obtain the necessities of life, asserting that that benefice in the same church was conferred upon himself, although, as we have learned, he does not serve the same church, and he has and possesses from the church other ecclesiastical benefices sufficient for himself. Since therefore it is indecent and not consonant with reason that the same man, when he has and possesses other ecclesiastical benefices sufficient for himself, should seek a benefice from a church which he does not serve, we command your Fraternity through apostolic writings, that, inasmuch as it shall be established to you that the said G. has ecclesiastical benefices sufficient for himself, or that he does not serve the same church, you impose silence upon him concerning the aforesaid benefice, the impediment of appeal being removed.

CAP. VII.

CHAPTER 7.

Qui est in servitio episcopi, percipit fructus beneficii tanquam residens, praeter distributiones quotidianas. Abbas.

He who is in the service of the bishop receives the fruits of the benefice as if resident, except for the daily distributions. Abbot.

Idem.

The same.

De cetero, quia dignum est et conveniens, ut ecclesiae tuae canonici, donec circa te in tuo servitio morantur, com munitatis portionem recipiant, p raesenti scripto Statuimus, ne canonicis tuis, donec in servitio tuo fuerint, quicquam subtrahi debeat vel auferri, quod de communitatis sibi beneficio debetur, nisi forte sint victualia, quae non c onsueverunt absentibus exhiberi.

For the rest, because it is worthy and convenient that the canons of your church, so long as they remain about you in your service, receive a portion of the common fund, by the present writing we ordain that from your canons, so long as they shall be in your service, nothing ought to be withheld or taken away that is owed to them from the benefit of the community, unless perhaps it be victuals which are not accustomed to be furnished to the absent.

CAP. VIII.

CHAPTER 8.

Privandus est prelatus vel clericus non residens, qui citatus non revertitur in termino sibi praefixo, nisi habeat iustum impedimentum. H. d. cum duobus sequentibus.

A prelate or a non-resident cleric is to be deprived, who, when cited, does not return within the term prefixed to him, unless he have a just impediment. This decree with the two following.

Coelestinus III.

Celestine 3.

Ex parte vestra nostro fuit apostolatui reseratum, quod ecclesiae vestrae decanus, qui in partibus Gallicanis sibi potius habitationem elegit, iam per decem annorum spatium ecclesia vestra ipsius praesentiam habere nequivit. Quia ergo nolumus, ut eadem ecclesia decani officio defraudetur, universitati vestrae per apostolica scripta mandamus, quatenus scribatis eidem, quod ecclesiam vestram visitare et suum ibidem officium ut decanus debeat exercere. Quodsi forte vocatus venire noluerit, eligendi alium, qui praeesse ecclesiae vestrae valeat et prodesse, vobis extunc concedimus liberam facultatem.

On your part it was disclosed to our apostolate, that the dean of your church, who has chosen for himself a habitation rather in the Gallican parts, for the space of ten years now your church has been unable to have his presence. Therefore, because we do not wish that the same church be defrauded of the office of a dean, we command to your community by apostolic writings, that you write to him that he ought to visit your church and to exercise his office there as dean. But if by chance, when summoned, he is unwilling to come, we from then on grant to you free faculty to choose another, who may be able to preside over and benefit your church.

CAP. IX.

CHAPTER 9.

Summat um est in capitulo praecedenti.

It has been summed up in the preceding chapter.

Innocentius III. Capitulo Ragusino.

Innocent 3. To the Ragusan Chapter.

Qualiter archiepiscopus vester temeritate propria recessit ab ecclesia Ragusinensi, nec iam ultra quadriennium exspectatus redierit, et per lit eras etiam vestras revocatus, vestra universitas plene novit, quum saepius apud nos deposueritis super hoc de ipso querelas, et vobis concedi postulaveritis licentiam eligendi. Nos autem exspectantes diutius duximus exspectandum, si forte reverteretur ad cor, et ad ecclesiam suam, quant taliter reliquerat, remearet. Nolentes igitur, quod diutius ecclesia ipsa pastoris maneat solatio destituta, Discretioni vestrae per apostolica scripta mandamus atque praecipimus, quatenus, nisi forsitan iam redierit, vos post mensem a receptione praesentium personam vobis idoneam in archiepiscopum eligatis, et electionem vestram nobis curetis quam citius praesentare. [Dat.

How your archbishop by his own temerity withdrew from the Ragusan church, nor has he now, beyond a four-year period, returned, and recalled even by your letters, your whole community fully knows, since you have very often laid before us complaints about this very man in this matter, and have asked that a license of electing be granted to you. We, however, expecting longer, judged it to be waited for, in case perchance he might return to his senses, and to his church, which he had left in such a manner, he would return. Unwilling, therefore, that that church itself should remain any longer deprived of the solace of a pastor, To your Discretion through apostolic writings we command and we prescribe, that, unless perhaps he has already returned, you, after a month from the receipt of the present [letters], elect for yourselves a person suitable to you as archbishop, and take care to present your election to us as soon as possible. [Given.

Laterani. 1202.]

at the Lateran. 1202.]

CAP. X.

CHAPTER 10.

Summa ut in capitulo Ex parte supr. eodem.

Sum as in the chapter Ex parte above, the same.

Idem Constantinopolitano Patriarchae.

The same to the Patriarch of Constantinople.

Inter quatuor animalia (Et infra: [cf. c.8.de mai. et ob. I.33.]) De clericisautem, qui ecclesias vel praebendas sibi concessas sine iusta et necessaria causa in hac novitate deserunt, tuo praesertim non accedente consensu, hoc tibi duximus respondendum, quod, postquam congruo tempore fuerint exspectati, nisi redierint ad illas, possunt eis iuste privari, dummodo non si nt iusto impedimento detenti. [De monasteriis etc. (cf. c.5.de rel.

Among the four animals (And below: [cf. c.8.de mai. et ob. 1.33.]) Concerning clericshowever who, in this new development, desert the churches or prebends granted to them without a just and necessary cause, especially with your consent not being given, we have deemed this to be our answer to you: that, after they have been awaited for a suitable time, unless they return to them, they can justly be deprived of them, provided that they are not held back by a just impediment. [On monasteries etc. (cf. c.5.de rel.

dom. III. 36.) Dat. Ferentini IV. Non.

houses 3.36.)Given at Ferentino on the 4th before the Nones.

Aug. Ao. IX. 1206.]

Aug. Year 9. 1206.]

CAP. XI.

CHAPTER 11.

Si nescitur, ubi sit clericus, tribus publicis edictis citabitur in ecclesia sua, et, si infra sex menses non revertatur, privabitur ecclesia sua. H. d. usque ad vers. Contra eos.

If it is not known where the cleric is, he shall be cited in his own church by three public edicts, and if he does not return within six months, he shall be deprived of his church. Here it is lacking up to the verse “Against them.”

— (Contra eos etc.) Iste versiculus non summatur propter varietatem lecturarum, et quia secundum unum intellectum non facit ad rubricam.

— (Against them etc.) This little verse is not included on account of the variety of readings, and because according to one interpretation it does not pertain to the rubric.

Idem Archiepiscopo Panormitano.

The same to the Archbishop of Palermo.

Ex tuae devotionis insinuatione recepimus, [quod, quum Latini regionem Achaiae occupassent, quidam episcopi Graeci suffraganei tui timore perterriti de locis propriis fugientes, suas ecclesias reliquerunt, quorum quidam, licet saepius moniti, ad sedes tamen suas redire contemnunt, nonnulli propter guerrarum discrimina per certos nequeunt nuncios commoneri. Unde nobis humiliter supplicasti, ut super hoc tibi salubriter consulentes, qualiter circa illos et ipsorum dioeceses procedere debeas, tibi scribere dignaremur. Nos igitur attendentes, quod propter novitatem mutationis illius terrae et novitatum eventus sit cum maturitate plurima procedendum, devotioni tuae taliter respondemus, ut illos non semel, sed saepe, videlicet primo, secundo et tertio citare procures, et si comparere noluerint, sed in sua voluerint contumacia perdurare, nisi forte se appellationis clypeo duxerint muniendos, quam intra tempus legitimum prosequantur, ipsos per suspensionis et excommunicationis sententias ad tuam obedientam venire compellas.] In ecclesiis autem eorum, qui se fraudulenter absentant, nec ad ipsos valet citatio pervenire, trinae citationis edictum facias publicari, et, si nec sic curaverint obedire, et ultra sex menses suas deseruerint ecclesias, iuxta sanctiones canonicas eis debent merito spoliari.

From the insinuation of your devotion, [that, when the Latins had occupied the region of Achaia, certain Greek bishops, your suffragans, terrified by fear, fleeing from their own places, abandoned their churches; some of whom, although often warned, nevertheless disdain to return to their sees, while some, on account of the hazards of wars, cannot be admonished through reliable messengers. Wherefore you humbly supplicated us that, advising you healthfully concerning this, we might deign to write to you how you ought to proceed concerning them and their dioceses. We therefore, considering that on account of the novelty of the change of that land and the events of novelties it must be proceeded with very great maturity, thus respond to your devotion: that you take care to cite them not once, but often, namely first, second, and third; and if they should be unwilling to appear, but wish to persist in their contumacy, unless perhaps they judge themselves to be fortified by the shield of appeal, which they should pursue within the lawful time, you should compel them, by sentences of suspension and excommunication, to come to your obedience.] In the churches however of those who fraudulently absent themselves, and to whom the citation cannot reach, you should have an edict of triple citation published; and, if not even thus they should care to obey, and they should have deserted their churches for more than six months, in accordance with canonical sanctions they ought deservedly to be despoiled of them.

Contra eos quoque, sicut praescriptum est, etiam procedatur, scilicet ut ipsos per suspensionis et excommunicationis sententiam ad tuam obedientiam venire compellas. Quodsi nec sic eorum malitia poterit emolliri, eos dilectus filius B. tit. sanctae Susannae presbyter cardinalis apostolicae sedis legatus a spiritualium administratione removeat, et quibus praesunt ecclesiis de personis idoneis faciat provideri; sed in eos degradationis sententiam non promulget, ut cum eis misericorditer, si e xpediat, facilius agi possit.

Against them also, as it has been prescribed, let it likewise be proceeded, to wit that you compel them by the sentence of suspension and excommunication to come to your obedience. But if not even thus their malice can be softened, let our beloved son B., presbyter cardinal of the title of Saint Susanna, legate of the apostolic see, remove them from the administration of spiritual things, and let him have provision made for the churches over which they preside from suitable persons; but let him not promulgate against them the sentence of degradation, so that with them it may be possible to act more mercifully, if it be expedient.

[Postulasti etc. Dat. Lat.

[You requested, etc. Given at the Lateran.

XIII. Kal. Mai.

April 19.

Ao. X. 1207.]

Year 10. 1207.]

CAP. XII.

CHAPTER 12.

Privilegiatus ut absens in studio fructus praebendae recipiat. Exsistens in villa vel castello, ubi nullum est vel minus competens studium, privilegio non utitur.

Privileged that, being absent for study, he may receive the fruits of the prebend. Being in a village or a castle, where there is no study or a less competent study, he does not make use of the privilege.

Idem Altissiodorensi Episcopo.

The same to the Bishop of Auxerre.

Tuae frate rnitatis discretio postulavit (Et infra:) Quaesivisti praeterea, ut, quum interdum canonici, quibus studiorum gratia est indultum, ut in absentia sua fructus percipiant praebendarum suarum, accepta licentia se ad villas transferunt vel castella in quibus nullum est vel minus competens studiorum exercitium, utrum praebendarum suarum fructus sint talibus conferendi. Ad quod breviter respondemus, eis, qui huiusmodi fraudem committunt, quum fraus et dolus nemini debeat patrocinium impertiri, praefatam indul gentiam competere non debere. [Ceterum etc.

The discretion of your fraternity has requested (And below:) You have inquired, moreover, that, when at times canons, to whom for the sake of studies it has been by indulgence granted that in their absence they may receive the fruits of their prebends, after obtaining license transfer themselves to villas or castles in which there is no exercise of studies or one less competent, whether the fruits of their prebends should be conferred upon such persons. To which we briefly respond, that for those who commit fraud of this sort, since fraud and guile ought to impart patronage to no one, the aforesaid indulgence ought not to pertain. [Ceterum etc.

(cf. c.15.de usur. V. 19.)Dat. Lat.

(cf. ch.15.on usury, 5. 19.)Given at the Lateran.

XVII. Kal. Iun.

May 16.

Ao. X. 1207.]

Year 10. 1207.]

CAP. XIII.

CHAPTER 13.

Qui iuravit in ecclesia residere, pro servitiis ecclesiae licite se absentat.

He who has sworn to reside in the church licitly absents himself for the services of the church.

Honorius III. Praeposito de Valeriis.

Honorius 3. To the Provost de Valeriis.

Ex parte tua fuit propositum coram nobis, quod tempore, quo recepisti praeposituram de Valeriis, praestitisti de fa cienda residentia iuramentum, quae ligia nuncupatur, in ecclesia S. Martini Turonensis, in qua praeposituram eandem obtines, praestito insuper iuramento promittens, quod homines et iura ipsius praepositurae manuteneas et defendas. Quum autem prosequendo praepositurae iura residere interdum in ecclesia memorata non possis, de iuramento super ipsa residentia praestito metuens, provideri tibi super hoc a nobis humiliter postulasti. Nos vero Postulationi tuae taliter respondemus, quod, si te non absentando in fraudem praepositurae tuae iura fideliter prosequeris, quum ex hoc censeri debeas residens, periurium non incurris.

On your part it was set forth before us, that at the time when you received the provostship of Valeriis, you rendered an oath concerning making residence, which is called “liege,” in the church of St. Martin of Tours, in which you hold that same provostship, an oath moreover having been rendered, promising that you will maintain and defend the men and the rights of that provostship. But since, in prosecuting the rights of the provostship, you cannot sometimes reside in the aforesaid church, fearing on account of the oath rendered concerning that residence itself, you have humbly asked that provision be made for you by us on this matter. We indeed thus respond to your petition, that, if, not absenting yourself in fraud of your provostship, you faithfully prosecute its rights, since from this you ought to be reckoned as resident, you do not incur perjury.

CAP. XIV.

CHAPTER 14.

Familiaris Papae, non obstante constitutione contraria, praebendae suae fructus percipit in absentia.

A familiar of the Pope, notwithstanding a contrary constitution, receives the fruits of his prebend in absence.

Idem Capitulo Metensi.

The Same to the Chapter of Metz.

Quum d ilectus filius magister Otto, scriptor noster, canonicus ecclesiae vestrae, grata nobis iugiter impendat obsequia, et non minus, si sit absens, quam praesens, eidem ecclesiae utilis habeatur, universitatem vestram rogandam duximus et monendam, per apostolica vobis scripta Mandamus, quatenus, non obstante constitutione, quae contra absentes canonicos inter vos dicitur emanasse, ob reverentiam apostolicae sedis et nostram annuatim fructus praebendae suae integraliter assignetis eidem in nostro servitio commoranti, satisfacientes sibi congrue de subtractis, quum familiares nostri, qui circa nos se obsequiales exhibent universis, minori non debeant praerogativa gaudere, quam vestrum singuli, quorum negotia per ipsos saepius promoventur.

Since the beloved son Master Otto, our scribe, a canon of your church, continually renders services grateful to us, and is held to be no less useful to the same church if he be absent than present; we have deemed your whole body to be asked and admonished, by apostolic writings to you Mandamus, that, notwithstanding the constitution which is said to have emanated among you against absent canons, out of reverence for the apostolic see and for us yearly you assign the fruits of his prebend integrally to the same man abiding in our service, making suitable satisfaction to him for what has been subtracted, since our familiars, who around us show themselves obsequious to all, ought not to enjoy a lesser prerogative than each of yours, whose affairs are more often promoted through them.

CAP. XV.

CHAPTER 15.

Duo canonici absentes cum episcopo, seu in eius servitio, fructus praebendarum suarum percipiunt in absentia, constitutione ecclesiae contraria non obstante.

Two canons absent with the bishop, or in his service, receive the fruits of their prebends in their absence, the contrary constitution of the church notwithstanding.

Idem Meldensi Episcopo.

The same to the Bishop of Meaux.

Ad audientiam nostram te significante pervenit, quod, quum in Meldensi ecclesia quaedam sit constitutio inita, vallata iuramento et auctoritate sedis apostolicae confirmata, ut videlicet eius canonici, qui per sex menses non resident in eadem, suarum priventur fructibus praebendarum, illis duntaxat exceptis, quos infirmitas proprii corporis excusaret, sive in apostolicae sedis s ervitio contingeret detineri, quosque peregrinationis labor, aut studia traherent literarum, decanus et quidam alii canonici Meldenses occasione constitutionis huiusmodi canonicos in tuo servitio commorantes praebendarum suarum privare fructibus moliuntur. Unde, quum tibi plurimum expediat aliquos canonicorum ipsorum in tuo servitio retinere, nobis humiliter supplicasti, ut super hoc necessitati tuae apostolicae dignaremur provisionis moderamine providere. Volentes igitur sic constitutionem moderari praedictam, ut dicta ecclesia fructum sentiat ex eadem, et tu per eius abusum dispendium non incurras, praesentium auctoritate, Decernimus, ut duo ex canonicis ecclesiae memoratae, in tuo servitio exsistentes, suarum fructus integre percipiant praebendarum, quum absentes dici non debeant, sed praesentes, qui tecum pro tuo et ipsius ecclesiae servitio commorantur.

To our hearing it has come, you indicating, that, since in the church of Meaux a certain constitution has been entered into, fortified by an oath and confirmed by the authority of the Apostolic See, namely its canons, who do not reside in the same for six months, are to be deprived of the fruits of their prebends, with those only excepted whom the infirmity of their own body would excuse, or whom it might befall to be detained in the service of the Apostolic See, and those whom the labor of pilgrimage, or studies of letters, would draw, the dean and certain other canons of Meaux, taking occasion of a constitution of this kind, strive to deprive the canons abiding in your service of the fruits of their prebends. Wherefore, since it is highly expedient for you to retain some of those canons in your service, you have humbly supplicated us that, in this matter, we would deign to provide for your necessity by the moderation of apostolic provision. Wishing therefore so to moderate the aforesaid constitution that the said church may feel fruit from it, and that you do not incur loss through its abuse, by the authority of these presents, We decree that two of the canons of the aforesaid church, being in your service, shall fully receive the fruits of their prebends, since they ought not to be called absent, but present, who dwell with you for your service and for that of the same church.

CAP. XVI.

CHAPTER 16.

Si ecclesia patitur ministrorum defectum, privilegiati super absentia per subtractionem proventuum redire coguntur. H. d. et est bonus textus, et potest multum practicari.

If the church suffers a defect of ministers, the privileged as to absence are compelled to return by the subtraction of revenues. Here it is said; and it is a good text, and it can be much put into practice.

Gregorius IX. Patriarchae Antiochiae apostolicae sedis Legato.

Gregory IX. To the Patriarch of Antioch, Legate of the Apostolic See.

Quum ad hoc sint ecc lesiastica beneficia deputata (Et infra:) Sane nobis innotuit, quod ecclesia Antiochena multis ex servitoribus eius absentibus est fere destituta ministris. Unde mandamus, quatenus, non obstantibus apostolicis indulgentiis et praedecessorum tuorum licentia, absentes canonicos et assisios revoces ad residendum in ecclesia supra dicta, et si non venerint, tu de ipsorum beneficiis, dum absentes fuerint, ipsi ecclesiae facias congrue deserviri, in utilitatem eiusdem quod ex praefatis beneficiis superfuerit convertendo.

Since for this purpose ecclesiastical benefices are deputed (And below:) Indeed it has become known to us that the Church of Antioch, with many of its servants absent, is almost destitute of ministers. Wherefore we command that, notwithstanding apostolic indulgences and the license of your predecessors, you recall the absent canons and assise-holders to reside in the aforesaid church; and if they do not come, you, from their benefices, while they are absent, shall cause fitting service to be rendered to the church itself, converting to its utility what shall have remained from the aforesaid benefices.

CAP. XVII.

CHAPTER 17.

Privatur beneficio clericus non residens, si monitus non redeat, nec iustam excusationem alleget. H. d. et est casus notabilis.

A cleric not residing is deprived of his benefice, if, having been admonished, he does not return, nor alleges a just excuse. Here it is said, and it is a notable case.

Idem.

The same.

Clericos in ecclesiis tuae iurisdictionis beneficia, quae residentiam exigunt, assecutos, si ad alterius dioecesim absque licentia tua morandi causa transierint, liceat tibi, si moniti non redierint, dictis beneficiis, nisi excusationem rati onabilem ostenderint, spoliare.

Clerics who in the churches of your jurisdiction have obtained benefices which require residence, if they have crossed into another diocese without your license for the sake of staying, it is permitted to you, if when warned they have not returned, to despoil them of the said benefices, unless they shall have shown a reasonable excuse.

TITULUS V. DE PRAEBENDIS ET DIGNITATIBUS.

TITLE 5. ON PREBENDS AND DIGNITIES.

CAP. I.

CHAPTER 1.

In bonis ecclesiae non succeditur iure consanguinatis.

In the goods of the church, one does not succeed by the right of consanguinity.

Ex concilio Pictaviensi.

From the Council of Poitiers.

Ut nullus de clero sive de populo ecclesiastica bona iure consanguinitatis sibi requirat habenda.

That no one of the clergy or of the people should claim ecclesiastical goods for himself to be held by right of consanguinity.

CAP. II.

CHAPTER 2.

Non licet episcopo aliquem ordinare sine titulo.

It is not permitted for a bishop to ordain anyone without a title.

In Corpore Canonum.

In the Corpus of the Canons.

Non liceat ulli episcopo ordinare clericos, et eis nullas alimonias praes tare, sed duorum alterum eligat : vel non faciat clericos, vel si fecerit, det illis unde vivere possint.

Let it not be permitted to any bishop to ordain clerics, and to furnish them no alimonies, but let him choose one of two : either let him not make clerics, or, if he does, let him give to them whence they can live.

CAP. III.

CHAPTER 3.

Bona ecclesiarum communia sunt, nec debet quisquam tanquam propria sibi vendicare.

The goods of the churches are common, nor ought anyone to claim them for himself as if his own.

Gregorius Anthemio Subdiacono.

Gregory to Anthemius, Subdeacon.

Ratio nulla permittit, ut quod pro communi utilitate datum esse cognoscitur propriis cuiusquam usibus applicetur.

No reason permits that what is recognized to have been given for the common utility should be applied to anyone’s own uses.

CAP. IV.

CHAPTER 4.

Qui ordinavit aliquem ad sacros ordines sine titulo, non habentem de suo unde vivat, providere tenetur ei de suo, donec aliquem titulum fuerit consecutus.

Whoever has ordained someone to sacred orders without a title, not having of his own whence he may live, is bound to provide for him out of his own, until he shall have obtained some title.

Alexander III. in concilio Lateranensi.

Alexander 3. in the Lateran council.

Episcopus, si aliquem sine certo titulo, de quo necessaria vitae percipiat, in diaconum vel presbyterum ordinaverit, tamdiu ei necessaria subministret, donec in aliqua ecclesia ei convenientia stipendia militae clericalis assignet, nisi talis forte ordinatus de sua vel paterna hereditate subsidiu m vitae possit habere.

A bishop, if he has ordained someone without a definite title, from which he may receive the necessities of life, as a deacon or presbyter, should supply him the necessities for so long, until in some church he assigns to him stipends suitable for clerical service, unless such a one, perhaps, ordained, can have a subsidy for his livelihood from his own or paternal inheritance.

CAP. V.

CHAPTER 5.

Non debent episcopi permittere, quem plures ecclesias obtinere.

Bishops ought not to permit anyone to hold several churches.

Idem in eodem.

The same in the same.

Quia in tantum quorundam iam processit ambitio, ut non duas vel tres, sed sex aut plures ecclesias perhibeantur habere, quum nec duabus possint debitam provisionem impendere, per f ratres et coepiscopos nostros [carissimos] hoc emendari praecipimus, et de multitudine praebendarum canonibus inimica, quae dissolutionis materiam et evagationis inducit, certumque continet periculum a nimarum, eorum, qui ecclesiis [digne] deservire valeant, indigentiam volumus sublevari.

Because the ambition of certain men has proceeded now to such an extent that they are reported to have not two or three, but six or more churches, when they cannot devote due provision even to two, through our brothers and fellow-bishops [most dear] we command that this be corrected; and, as for the multitude of prebends inimical to the canons, which introduces matter of dissolution and evagation, and contains a sure peril of souls, we wish the indigence of those who are able to serve the churches [worthily] to be alleviated.

CAP. VI.

CHAPTER 6.

Ad mandatum Papae non tenetur quis providere illi, qui beneficium in literis tacuit, vel cui sine scandalo provideri non potest. H. d. et in ultimo est iste textus semper menti tenendus.

At the mandate of the Pope, one is not held to provide for him who kept silent about the benefice in the letters, or for one for whom provision cannot be made without scandal. H. d. and in the last place this text is always to be kept in mind.

Idem.

The same.

Quum teneamur ex debito suscepti regiminis provisioni clericorum intendere, tibi et aliis ecclesiarum praelatis pro eis scripta nostra dirigimus, et interdum etiam super illorum provisione, qui aliud sufficiens beneficium habere noscuntur. Verum quia aliquando ignoramus, eos habere aliud beneficium, pro quibus tibi et aliis ecclesiarum praelatis scribimus , Si preces et mandatum nostrum pro alicuius provisione receperis vel aliquando recipies, qui aliud beneficium habeat, de quo valeat commode sustentari, nisi forte in literis ipsis de hoc mentio habeatur, aut si non potest ei sine scandalo provideri, aequanimiter sustinemus, si pro eo preces et mandatum n ostrum non duxeris exsequendum.

When we are held by the debt of the governance undertaken to attend to the provision of clerics, we direct our writings to you and to the other prelates of churches on their behalf, and sometimes also concerning the provision of those who are known to have another sufficient benefice. But because sometimes we are unaware that those, for whom we write to you and to the other prelates of churches , If prayers and our mandate for someone’s provision you have received or will at some time receive, who has another benefice by which he may be suitably sustained, unless perhaps mention of this is had in the letters themselves, or if he cannot be provided for without scandal, we sustain it with equanimity, if on his behalf you do not deem prayers and our mandate to be carried into execution.

CAP. VII.

CHAPTER 7.

Habens plures ecclesias alteram eligere et alteram dimittere compellitur.

Having several churches, he is compelled to elect one and dismiss the other.

Idem.

The same.

Referente I. presbytero latore praesentium, accepimus, quod, quum, duas haberet ecclesias, archidiaconus tuus ipsum altera illarum spoliavit, et cuidam presbytero G. nomine assignavit eandem, praedictus autem I., sentiens se in hac parte, gravari, ad metropolitanum, videlicet Remensem archiepiscopum appellavit. Quumque idem I. de mandato eiusdem archiepiscopi in praedicta ecclesia restitutus fuisset, memoratus G. ad nostram audientiam appellavit. Postea v ero praefatus archidiaconus eundem I. eo, quod ad praesentiam suam vocatus, ut alteram de praedictis ecclesiis praenominato G. concederet, venire contempsit, vinculo excommunicationis adstrinxit.

At the report of presbyter I., bearer of the present [letters], we received that, when he had two churches, your archdeacon despoiled him of one of them, and assigned the same to a certain presbyter by the name G.; but the aforesaid I., feeling himself in this matter aggrieved, appealed to the metropolitan, namely the archbishop of Reims. And when the same I., by the mandate of the same archbishop, had been restored in the aforesaid church, the aforementioned G. appealed to our audience. Afterwards however the aforesaid archdeacon bound that same I. with the bond of excommunication, because, being called to his presence that the other of the aforesaid churches to the aforementioned G. he should grant, he scorned to come.

Nos autem ipsum a sententia, qua tenebatur, facientes absolvi, eundem ad te duximus remittendum. Quocirca tibi mandamus, quatenus, partibus ante praesentiam tuam convocatis, praescripto I. de praedictis ecclesiis una, quam voluerit, cum pertinentiis suis relicta, alteram praefato G., si ecclesiam non habet, non differas assignare; alioquin ipsam alteri personae idoneae beneficio ecclesiastico carenti incunctanter assignes.

Yet we, causing him to be absolved from the sentence by which he was held, have deemed the same to be remitted to you. Wherefore we command you that, the parties having been convoked before your presence, one of the aforesaid churches, whichever he will have wished, being left to the aforewritten I., with its pertinences, you do not delay to assign the other to the aforesaid G., if he does not have a church; otherwise, assign it unhesitatingly to another suitable person lacking an ecclesiastical benefice.

CAP. VIII.

CHAPTER 8.

Praebendae et dignitates non debent dividi, nec etiam permutari.

Prebends and dignities ought not to be divided, nor even to be exchanged.

Idem in concilio Turonensi.

The same in the Council of Tours.

Maioribus ecclesiae beneficiis in sua integritate manentibus indecorum nimis videtur, ut minorum clericorum praebendae patiantur sectionem. Idcirco, ut, sicut in magnis, ita quoque in minimis membris suis firmatam ecclesia habeat unitatem, divisionem praebendarum aut dignitatum permutationem fieri prohibemus.

With the greater benefices of the church remaining in their integrity, it seems far too unseemly that the prebends of lesser clerics should suffer a sectioning. Therefore, so that, just as in the greater, so also in its least members, the church may have unity made firm, we forbid the division of prebends or the exchange of dignities from being carried out.

CAP. IX.

CHAPTER 9.

Receptus in canonicum ex promissione capituli debet quando facultas se obtulerit, habere praebendam. Vid. cap.

Admitted as a canon by virtue of the chapter’s promise, he ought, when opportunity has presented itself, to have a prebend. See the chapter.

2. de concess. praebend. in VI. cum gloss.

2. on the concession of a prebend in 6, with the gloss.

Idem Cantuariensi Archiepiscopo.

The same to the Archbishop of Canterbury.

Relatum est auribus nostris, quod, quum dilectus filius noster magister Ia. in ecclesia tua sit per te canonice institutus, et in choro, capitulo et aliis, quorum communis est usus, plenam, sicut canonicus habeat, potestatem, nondum sibi praebendam iuxta promissionem tuam assignare curasti, licet post promissum tuum plures praebendae in ipsa ecclesia vacasse dicantur. Quoniam igitur dignum est et omnimodis consentaneum rationi, ut, postquam magister I. in ecclesia tua canonicus est institutus, et a te habuit in promissis de conferenda sibi prima praebenda, quum in ecclesia ipsa vacaret, ut debeat praebendae integritate gaudere, praesertim quum, sicut nobis proponitur, literatus sit et discretus, fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus, si idem I. in ecclesia tua est canonice institutus, et in choro et capitulo et in aliis, quorum usus est communis, potestatem sicut canonicus habet, ei praebendam, si qua de antiquis in ecclesia ipsa nunc vacat, vel quum ibi primo vacaverit, omni occasione et contradictione cessante secundum promissionem tuam concedas liberaliter et assignes ita, quod de constantia et gravitate possis merito commendari, et nos propter hoc iterato tibi scribere non compellamur, quia non est congruum, ut praebenda careat qui in canonicum noscitur esse receptus.

It has been reported to our ears, that, since our beloved son Master I. has in your church been canonically instituted by you, and in the choir, the chapter, and other things whose use is common he has full authority as a canon has, you have not yet taken care to assign to him a prebend according to your promise, although after your promise several prebends in that same church are said to have become vacant. Since therefore it is fitting and in every way consonant with reason that, after Master I. has been instituted as a canon in your church, and received from you a promise that the first prebend, when it should fall vacant in that church, would be conferred upon him, he ought to enjoy the integrity of the prebend, especially since, as is set before us, he is lettered and discreet, we command your fraternity by apostolic letters with a precept that, if the same I. has in your church been canonically instituted, and has authority in the choir and chapter and in other things whose use is common as a canon has, you grant and assign to him a prebend, if any of the ancient ones in that same church is now vacant, or when one there shall first have fallen vacant, with every pretext and contradiction ceasing liberally according to your promise, so that you may deservedly be commended for constancy and gravity, and we may not be compelled on this account to write to you a second time, since it is not congruent that he should lack a prebend who is known to have been received as a canon.

CAP. X.

CHAPTER 10.

Religiosi reditus ecclesiarum suarum diminuere non possunt respectu portionis, quae debetur rectoribus seu vicariis, nec parochias dividere.

Religious cannot diminish the revenues of their churches with respect to the portion that is owed to rectors or vicars, nor divide parishes.

Idem Canonicis regularibus et Monachis Eboracensis dioecesis.

The same to the Canons Regular and the Monks of the Diocese of York.

Avaritiae, quae est idolorum servitus, ii debent radicem studiosius exstirpare, qui saeculi vanitatibus renunciantes Domino elegerunt in religionis habitu militare. Intelleximus autem, quod in ecclesiis vestris, de quibus certas pensiones consuevistis percipere, portiones vel antiquos reditus minorastis, quos nonnulli clerici ecclesiarum ipsarum olim habuisse noscuntur. Ideoque, quoniam hoc ex radice avaritiae et cupiditatis procedit, quam debetis modis omnibus evitare, fraternitati vestrae per apostolica scripta praecipiendo mandamus, quatenus, si quas portiones vel antiquos reditus clericorum indebite sine consilio vel consensu archiepiscopi vestri, postquam ipse archiepiscopatum habuerit, minuere vel parochias dividere praesumpsistis, eas ad integritatem pristinam revocetis, et rationabiles et antiquas pensiones clericorum, qui debent altaribus deservire, integras et illibatas servetis, et in ecclesiis de quibus certas eis pensiones soliti estis percipere, portiones vel antiquos reditus, quos in illis clerici ante tempora ipsius archiepiscopi et postquam adeptus est archiepiscopatum habuerant, nullatenus praesumptione temeraria minuatis, ne parochias ecclesiarum auctoritate vestra dividere aliquatenus praesumatis.

The root of avarice, which is the servitude of idols, those ought to extirpate more studiously who, renouncing the vanities of the world, have chosen to serve as soldiers for the Lord in the habit of religion. We have understood moreover that in your churches, from which you have been accustomed to receive certain pensions, you have diminished the portions or ancient revenues which certain clerics of those churches are known formerly to have had. And therefore, since this proceeds from the root of avarice and cupidity, which you ought by all means to avoid, we command your fraternity by apostolic writings with a precept, that, if any portions or ancient revenues of clerics you have presumed to diminish unduly without counsel or consent of your archbishop, after he has held the archbishopric, or to divide parishes, you restore them to their pristine integrity, and keep entire and inviolate the reasonable and ancient pensions of the clerics who ought to serve the altars, and in the churches from which you have been accustomed to receive certain pensions for them, by no means through rash presumption diminish the portions or ancient revenues which in those the clerics had before the time of that archbishop and after he obtained the archbishopric, lest you presume at all by your authority to divide the parishes of the churches.

CAP. XI.

CHAPTER 11.

Possunt praelatus et capitulum praebendae vacanti honestum onus imponere, ad quod praebendarius teneatur.

The prelate and the chapter can impose an honorable burden upon a vacant prebend, to which the prebendary shall be bound.

Idem Praeposito et Capitulo Insulensibus.

The same to the Provost and the Chapter of Lille.

Significatum est nobis, quod cuidam sacerdoti praebendam unam in ecclesia vestra communi [consensu et] voluntate dedistis, ita quidem, quod missam de sancta Maria, nisi corporis infirmitate gravatus sit, debeat quotidie celebrare, et ecclesiam vestram non nisi communi tam propositi quam capituli consensu possit dimittere, vel cuiquam praebendae illius anniversarium delegare. Quam siquidem institutionem eatenus confirmamus, ut praedictus sacerdos, nisi infirmitate corporis fuerit impeditus, assidue debeat obsequium suum impendere ecclesiae memoratae, et, quanto frequentius potest, salva honestate sua et debita devotione missarum solennia celebrare, nec sibi liceat hoc illi subtrahere, sive causa voluptatis, sive se ad aliam ecclesiam transferendo.

It has been signified to us, that to a certain priest you have given one prebend in your church by common [consent and] will, thus indeed, that he ought to celebrate the Mass of Saint Mary daily, unless he is burdened with infirmity of body, and that he may not leave your church except by the common consent both of the provost and of the chapter, or delegate the anniversary of that prebend to anyone. Which appointment indeed we confirm to this extent, that the aforesaid priest, unless he shall have been impeded by infirmity of body, ought assiduously to expend his service upon the aforesaid church, and, as frequently as he can, his honorable standing and due devotion being safeguarded, to celebrate the solemnities of masses, nor may it be lawful for him to withdraw this from it, whether for the sake of pleasure, or by transferring himself to another church.

CAP. XII.

CHAPTER 12.

Ad praesentationem religiosorum in eorum ecclesiis nullus debet institui per episcopum, nisi prius ei congrua portio redituum assignetur.

At the presentation of religious in their churches, no one ought to be instituted by the bishop unless first a suitable portion of the revenues is assigned to him.

Idem Vigoriensi Archiepiscopo.

The same to the Archbishop of Vigorium.

De monachis autem, qui vicarios parochialium ecclesiarum in tantum gravant, ut hospitalitatem tenere non possint, nec honestam sustentationem habere, eam curam et providentiam habeas, quod ad praesentationem monachorum nullum recipias, nisi tantum ei de proventibus ecclesiae coram te fuerit assignatum, unde iura episcopalia possit persolvere, et congruam atque sufficientem sustentationem habere. Illis autem sacerdotibus quibus a te vel praedecessoribus tuis in ecclesiis monachorum cura est animarum commissa, eam subtrahere poteris, nisi ipsis a monachis honesta et sufficiens sustentatio fuerit assignata.

Concerning the monks, however, who burden the vicars of parochial churches to such an extent that they are not able to maintain hospitality, nor to have honest sustentation, have that care and providence, namely, that at the presentation of the monks you receive no one, unless there shall first have been assigned to him before you from the revenues of the church so much whence he may be able to pay the episcopal dues, and to have a fitting and sufficient sustentation. However, as for those priests to whom by you or your predecessors in the churches of the monks the care of souls has been committed, you will be able to withdraw that, unless for them by the monks an honest and sufficient sustentation shall have been assigned.

CAP. XIII.

CHAPTER 13.

Plures dignitates vel personatus in una vel in diversis ecelesiis quis habere non potest.

No one can have multiple dignities or personates in one church or in different churches.

Idem Salernitano Archiepiscopo.

The same to the Archbishop of Salerno.

Ad haec licet consuetudo illa non sit consona rationi, secundum quam si clericus, a Kalendis Martiis usque ad Kalendas Novembris decesserit, totum beneficium quod habet anno illo percipere, pro sua voluntate largitur; quia tamen in multis ecclesiis conservatur, eam satis in archiepiscopatu tuo poteris tolerare, praesertim si clericus in decessu suo gravetur onere debitorum. Et Illud est omni rationi contrarium, ut unus clericus in una ecclesia vel in diversis ecclesiis plures dignitates vel personatus obtineat, quum singula officia in ecclesiis assiduitatem exigant personarum.

To these, although that custom is not consonant with reason, according to which, if a cleric should die from the Kalends of March up to the Kalends of November, it grants, at his own will, that he receive for that year the whole benefice which he has; yet, since in many churches it is maintained, you will be able to tolerate it sufficiently in your archbishopric, especially if the cleric at his decease is burdened with the load of debts. And That is contrary to all reason, that one cleric in one church or in different churches should hold several dignities or personates, since the individual offices in churches require the assiduity of persons.

CAP. XIV.

CHAPTER 14.

Habens plures dignitates alteram dimittere compellitur.

Having more dignities, he is compelled to relinquish the other.

Idem Burdegalensi Archiepiscopo.

The same to the Archbishop of Bordeaux.

Praeterea de archidiacono G., qui in tua et Tolosana ecclesia est archidiaconus constitutus, et in utraque ecclesia regulariter professus, collectis illis, quae in archidiaconatu ecclesiae tuae colligere potest, praeter conscientiam tuam Tolosam regreditur, et ibi per annum vel eo amplius moratur, prudentiae tuae mandamus, quatenus eundem G., si res ita se habet, altero, quem maluerit, archidiaconatu occasione et appellatione cessante facias esse contentum.

Moreover, concerning the archdeacon G., who in your church and the church of Toulouse is constituted archdeacon, and in each church is regularly professed, having collected those things which he can collect in the archdeaconry of your church, without your knowledge he returns to Toulouse, and there remains for a year or more; to your prudence we command, that you make the same G., if the matter stands thus, be content with the one archdeaconry or the other, whichever he shall have preferred, with pretext and appeal ceasing.

CAP. XV.

CHAPTER 15.

Si electus ad secundam ecclesiam noluerit dimittere primam, eligentes possunt resilire, et electum non acceptare.

If the one elected to a second church should be unwilling to relinquish the first, the electors can resile, and not accept the elected.

Idem Genuensi Archiepiscopo.

The same to the Archbishop of Genoa.

Quum non ignores, quod una ecclesia unius debeat esse sacerdotis, mirabile gerimus et indignum, si uni personae locum in pluribus ecclesiis velis concedere, et in episcopatu tuo inducere consuetudinem ecclesiae Gallicanae, quae, quum unum ad plura recipiat beneficia contra sacrorum canonum instituta, non comprobatur a nobis, licet non possit prae multitudine delinquentium emendari. Quum igitur nuncius illius presbyteri, qui in duabus ecclesiis locum habere contendit, et quidam clerici alterius ecclesiae, in qua locum se habere dicebat, ad nostram praesentiam accesserint contra eum, nos attendentes, non esse conveniens vel honestum, ut idem presbyter locum habeat in duabus ecclesiis, volumus et mandamus, quatenus ipsum illo beneficio, quod habet, facias manere contentum. Quodsi forte archipresbyter et clerici alterius ecclesiae in eum consenserint, eis nunc dissentientibus, cum ipsorum scandalo non debet locum in ipsa ecclesia [vel] quaerere vel habere.

Since you are not unaware that one church ought to be of one priest, we deem it remarkable and unworthy if you should wish to grant to one person a place in more churches, and to introduce into your episcopate the custom of the Gallican church which, although it receives one man to more benefices contrary to the institutions of the sacred canons, is not approved by us, although it cannot be corrected by reason of the multitude of delinquents. Since therefore the messenger of that presbyter who contends to have a place in two churches, and certain clerics of the other church, in which he said that he had a place, have come into our presence against him, we, considering that it is not fitting or honorable that the same presbyter should have a place in two churches, we will and we command that you make him remain content with that benefice which he has. But if perchance the archpresbyter and the clerics of the other church had consented to him, since they now dissent, with their scandal he ought not to seek or have a place in that church [or].

CAP. XVI.

CHAPTER 16.

Ordinato ad sacros per episcopum sine titulo, nemine praesentante, ordinator vel successor compellitur in necessariis providere, donec titulum habuerit.

When one has been ordained to sacred orders by a bishop without a title, with no one presenting, the ordainer or his successor is compelled to provide for necessities until he has a title.

Innocentius III. Zamorensi Episcopo.

Innocent 3. To the Bishop of Zamora.

Quum secundum Apostolum qui altario servit vivere debeat de altari, et qui ad onus eligitur repelli non debeat a mercede, patet a simili, ut clerici vivere debeant de patrimonio Iesu Christi, cuius obsequio deputantur, ut ipsa nominis ratio persuadet. Quum enim a XLHROS, quod est sors vel hereditas, clerici appellentur, quia in sui ordinatione vel assumuntur in hereditatem Domini, vel assequuntur hereditatem in ipso, ut vere possint psallere cum Pro pheta, dicente: " Dominus pars hereditatis meae, " dignum est, ut ecclesiae stipendiis sustententur, in qua et per quam divinis obsequiis adscribuntur. Licet autem praedecessores nostri ordinationes eorum, qui sine certo titulo promoventur, in iniuriam ordinantium irritas esse voluerint et inanes, nos tamen, benignius agere cupientes, tam diu per ordinatores vel successores eorum provideri volumus ordinatis, donec per eos ecclesiastica beneficia consequantur, ne forte clamores clericorum pauperum, quos in aures Domini Sabaoth credimus introire indurata facie negligere videamur. Inde est, quod, quum dilectus filius G. lator praesentium a bonae memoriae G. praedecessore tuo, sicut asserit, fuerit ad subdiaconatum nullo praesentante promotus, [nec ullum sit ecclesiasticum beneficium assecutus,] fraternitati tuae per apostolica scripta mandamus, quatenus, si eum hi, quibus examinationem ipsius duximus committendam, te citato legitime, ut per te ipsum vel idoneum responsalem intersis, et tam super idoneitate personae quam etiam super quantitate beneficii prononere tibi liceat quicquid rationabiliter duxeris proponendum, idoneum esse repererint et ecclesiastico beneficio non indignum, tam diu ei vitae necessaria congrue subministres, donec per te in Zamorensi ecclesia vel in alia fuerit competens beneficium ecclesiasticum assecutus, sciturus pro certo, quod, si per examinationem eorum fuerit repertus idoneus, et tu ei iuxta mandatum nostrum neglexeris providere, quum hoc nobis per literas eorum innotuerit, ad id exsequendum te per districtionem ecclesiasticam compellemus, quia, sicut nolumus iniusta praecipere, sic, quum iusta praecipimus, volumus efficaciter exaudiri. [Dat.

Since, according to the Apostle, he who serves the altar ought to live from the altar, and he who is chosen to a burden ought not to be driven away from the wage, it is clear by a like argument that clerics ought to live from the patrimony of Jesus Christ, to whose service they are assigned, as the very rationale of the name persuades. For since from XLHROS, which is lot or inheritance, clerics are called, because at their ordination they are either taken up into the inheritance of the Lord, or attain an inheritance in him, so that they may truly be able to chant with the Prophet, saying: "The Lord is the portion of my inheritance," it is fitting that they be sustained by the stipends of the church, in which and through which they are enrolled to divine services. Although our predecessors wished the ordinations of those who are promoted without a certain title to be null and void, to the injury of the ordainers, nevertheless we, wishing to act more benignly, will that provision be made for the ordained for so long by their ordainers or their successors, until through them they obtain ecclesiastical benefices, lest perhaps we should seem, with hardened face, to neglect the cries of poor clerics, which we believe enter into the ears of the Lord of Hosts. Hence it is that, when the beloved son G., the bearer of these presents, by G. of good memory, your predecessor, as he asserts, was promoted to the subdiaconate with no one presenting him, [and has not obtained any ecclesiastical benefice,] we command your fraternity by apostolic writings, to the effect that, if those to whom we have judged the examination of him should be committed, you being lawfully cited, so that you may be present through yourself or a suitable respondent, and that both concerning the suitability of the person and also concerning the quantity of the benefice it may be permitted to you to propose whatever you shall reasonably judge ought to be proposed, if they shall have found him to be suitable and not unworthy of an ecclesiastical benefice, you suitably supply to him the necessities of life for so long, until through you in the Church of Zamora or in another he shall have obtained a fitting ecclesiastical benefice, knowing for certain that, if by their examination he shall be found suitable, and you shall have neglected to provide for him according to our mandate, when this has been made known to us by their letters, we will compel you by ecclesiastical constraint to carry it into effect, because, just as we are unwilling to command unjust things, so, when we command just things, we wish to be effectively heard. [Given.]

Lat. III. Non.

Lateran, on the 3rd before the Nones.

April. 1198.]

April.1198.]

CAP. XVII.

CHAPTER 17.

Qui hoc ignoranti scienter contulit praebendam, quam non potuit, illa evicta aliam, quam potest, conferre tenetur. H. d. et est singularis dispositio.

He who knowingly conferred upon one ignorant of this a prebend which he could not [lawfully] confer, once that one has been evicted, is bound to confer another which he can [lawfully] confer. In this decretal it is a singular provision.

Idem Archiepiscopo Senonensi.

The same, to the Archbishop of Sens.

Inter cetera, [quibus ad universalis ecclesiae regimen instruimur, ille, cuius gratia, non meritum nostrum, ad eiusdem regimen nos provexit, mirum et mirabile nobis suae benignitatis reliquit exemplum, in eo videlicet, quod sicut de B. Petro, cuius sumus, licet immeriti, successores, a Domino factum esse videmus, infirma mundi elegit, ut fortia quaeque confunderet misericorditer praevidens, quod qui saecularium pondus ante suam vocationem sustinuerat passionum, fragilitatem humanae conditionis expertus, fratribus suis melius compati sciret et commodius misereri, dum sibi conscius de se haberet evidens in similibus argumentum. Haec vero ante oculos nostros proponentes, postquam dilectus filius noster P. de Cassaneto seriem negotii sui nobis exposuit, paterna super eum moti fuimus pietate, cuius factum, quum ex certitudine rei, quam nos, dum olim minori fungeremur officio, tractaveramus, in parte plenioris fidei testimonium adiuvaret, ad succurrendum ei et labores ipsius inutiles relevandos, animi studium sollicitioris assumpsimus, ne miseranda ipsius afflictio, quae iam ei perplexitatem dubiam minabatur, sedem apostolicam expertem esse solitae misericordiae ac remedii debiti causaretur.] Tibi siquidem satis credimus esse notum, qualiter, Facta resignatione a [dilecto filio] G. (de Bochar) quondam canonico Laudunensi de praebenda eiusdem ecclesiae, quae per commutationem praebendarum dilecto filio H. tunc Siclunensi canonico a bonae memoriae decano Remensi auctoritate apostolica assig nari debebat, magister P. per [venerabilem fratrem nostrum] Laudunensem episcopum de praebenda fuit investitus eadem, et tam in choro quam in capitulo per decanum et canonicos Laudunenses adhibitis solennitatibus debitis iuxta Laudunensis ecclesiae consuetudinem investitus. Super quo quum inter magistrum ipsum et dictum H. controversia suborta fuisset, [et appellatio ad sedem apostolicam interiecta, licet idem magister cum magnis laboribus et expensis ad eandem sedem accedens, post diutinam exspectationem, quae sub intemperie periculosi temporis imminente ipsum taedio multo et diversarum persecutionibus incommoditatum affectum fere usque ad extrema deduxit, suum negotium contra memoratum H. pro suo desiderio complevisset, eo tamen postmodum causa infirmitatis absente ad instantiam saepefati H. tunc ad apostolicam sedem praesentis] per bonae memoriae C. Papam praedecessorem nostrum [de fratrum consilio] omnia retractata fuerunt, sicque ipse magister sua spe omnino frustratus [post destitutionem suam sedem apostolicam fuit iterum adire coactus, nullum sibi videns remedium superesse, nisi eius desolationi multiplici sedes apostolica duceret misericorditer providendum. Propter haec igitur et alia multa, quae causam eius favorabilem reddiderunt, nos circa ipsum paternum gerentes affectum, praedictis decano et canonicis Laudunensibus mandando districte praecipimus, ut eundem magistrum, qui per dictum episcopum in eadem ecclesia institutus fuisse dignoscitur et per ipsos in fratrem admissus, salvo eo, quod de praefato H. sedes apostolica sententialiter diffinivit, non obstante appellatione vel contradictione cuiuslibet, canonicum habeant tam in choro quam in capitulo, et in aliis, quae ad canonicum pertinent, fraterna eum caritate tractantes.

Among the rest, [by which we are instructed for the governance of the universal Church, he, by whose grace, not by our merit, has advanced us to the same governance, left to us a wondrous and admirable example of his benignity, namely in this: that, just as concerning Blessed Peter—whose successors we are, though unworthy—we see to have been done by the Lord, he chose the weak things of the world, in order mercifully to confound the strong, foreseeing that he who had borne the weight of secular sufferings before his vocation, having experienced the fragility of the human condition, would know better to sympathize with his brothers and more suitably to have mercy, since, being conscious of himself, he would have in himself an evident proof in like cases. Setting these things, indeed, before our eyes, after our beloved son P. of Cassaneto set forth to us the sequence of his business, we were moved over him by paternal piety; and since the certainty of the matter, which we, while formerly discharging a lesser office, had handled, was in part supplying a testimony of fuller credence to his deed, we assumed the zeal of a more solicitous spirit to succor him and to lighten his fruitless labors, lest his pitiable affliction, which already was threatening him with dubious perplexity, should cause the Apostolic See to be lacking in its wonted mercy and the due remedy.] For to you indeed we believe it to be sufficiently known, how, upon a resignation having been made by [our beloved son] G. (of Bochar), formerly a canon of Laon, of the prebend of the same church—which, by an exchange of prebends, ought to have been assigned by apostolic authority to [our beloved son] H., then a canon of Siclunensis, by [the dean of Reims of blessed memory]—master P. was invested by [our venerable brother] the bishop of Laon with the same prebend, [and both in choir and in chapter, the due solemnities having been employed by the dean and canons of Laon according to the custom of the church of Laon, he was invested]. Whereupon, when a controversy had arisen between that master and the said H., [and an appeal had been interposed to the Apostolic See, although the same master, with great labors and expenses, approaching that See, after a long expectation—which, with the inclemency of a dangerous time impending, brought him, afflicted by much tedium and the inconveniences of diverse persecutions, almost to the last extremities—had brought his business against the aforesaid H. to completion according to his desire, yet he afterwards, being absent by reason of illness, at the instance of the oft-said H., then present at the Apostolic See] by Pope C. of blessed memory, our predecessor, [with the counsel of the brothers] all things were retracted, and thus the master was altogether frustrated of his hope; [after his dispossession he was compelled again to approach the Apostolic See, seeing no remedy remained for himself, unless the Apostolic See should see fit mercifully to provide for his manifold desolation. Because of these things, therefore, and many others which rendered his cause favorable, we, bearing toward him a paternal affection, by mandating strictly command the aforesaid dean and canons of Laon, that the same master—who is recognized to have been instituted in the same church by the said bishop and by them admitted as a brother—saving that which the Apostolic See has defined by sentence concerning the aforesaid H., notwithstanding the appeal or contradiction of anyone, they have as a canon both in choir and in chapter, and in the other things which pertain to a canon, treating him with fraternal charity.]

Praeterea ipsis firmiter inhibemus, ne aliquem in canonicum recipere aliquo modo praesumant, donec praedictus magister praebendae beneficium in praefata ecclesia plenarie sit adeptus. Unde fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus, si memorati decanus et capitulum mandatum nostrum neglexerint adimplere, tu eos ad receptionem eius, prout dictum est, faciendam sublato appellationis obstaculo per districtionem ecclesiasticam, monitione tamen diligenti praemissa, compellere non omittas, quoslibet, qui mandato apostolico se duxerint opponendos, eadem censura compescens. Noveris autem, quod, quia nolumus, ut idem episcopus occasione alicuius promissionis seu cuislibet auctoritate rescripti a sede apostolica impetrati ad eludendum mandatum nostrum se valeate excusare,] Supra dicto episcopo districte dedimus in praeceptis, ut, donec idem magister in eadem ecclesia fuerit praebendale beneficium assecutus, nulli alii praebendam modo quolibet assignare praesumat; quod si forte praesum pserit, id irritum decernimus [penitus] et inane.

Moreover, we firmly inhibit them, that they presume in no way to receive anyone into the canonry until the aforesaid master shall have fully obtained the benefice of the prebend in the aforesaid church. Whence we, by apostolic writings, command to your fraternity that, if the aforesaid dean and chapter shall have neglected to fulfill our mandate, you do not omit to compel them, the obstacle of appeal removed, to make his reception, as has been said, by ecclesiastical distraint, a diligent admonition nevertheless premised, restraining by the same censure any who shall have chosen to oppose the apostolic mandate. Know, moreover, that, because we do not wish that the same bishop, on the occasion of some promise or by the authority of any rescript obtained from the apostolic see, be able to excuse himself for the purpose of eluding our mandate,] To the above-said bishop we have given in precepts strictly, that, until the same master shall have attained the prebendal benefice in the same church, he presume to assign a prebend to no other in any manner; but if by chance he shall have presumed, we decree that [utterly] void and null.

Decet enim, ut, quia praebendam ei, quam de iure non potuit, assignavit, eam, quam de iure potest, assignet, ne praebendam ei fraud ulenter visus sit assignasse. [Dat. Romae ap. S. Petrum X. Kal.

For it is fitting that, because he assigned to him the prebend which he could not by right, he assign that which he can by right, lest he may seem to have assigned a prebend to him fraud ulently. [Dated at Rome at St. Peter’s, 10 Kalends.

Mai. Pont. nostr.

May. Of our pontificate.

Ao. I. 1198.]

Year 1. 1198.]

CAP. XVIII.

CHAPTER 18.

Cassatur electio illius, qui possidet plures dignitates atque praebendas, et idem, si detinetur aliquo vitio hic scripto.

The election of him who possesses several dignities and prebends is quashed; and the same [applies] if he is held by any defect written here.

Idem Episcopo et Cantori Tornacensibus.

The same to the Bishop and the Cantor of Tournai.

Quum iam dudum [super electione dilecti filii I. de Bethunia ad praeposituram Sicliniensem ad apostolicam sedem quaestio perlata fuisset, quoniam super hoc omissio facta fuerat, suppressis nominibus dignitatum, quibus idem I. dicitur abundare, et post appellationem ad nos interpositam a dilecto filio decano et praeposito Suessionensibus confirmatio exstitit impetrata, communi fuit deliberatione statutum, quod literae commissoriae, tanquam per subreptionem obtentae, carerent pondere firmitatis, et quod ex eis fuerat subsecutum. Porro dilectis filiis R. Sicliniensi canonico pro se ipso, et R. archidiacono, et magistro W. canonicis suis, cum literis eorum de rato, et Nicolao eiusdem ecclesiae canonico, qui praedicti I. se nuncium asserebat, propter hoc ad Romanam ecclesiam accedentibus, consequenter dilectum fratrem nostrum Hugonem tit. S. Martini presbyterum cardinalem dedimus auditorem, in cuius praesentia multis hinc inde propositis redactis in scriptum, et nobis etiam sub compendio reseratis, quoniam ex altera tantum parte apparuit procurator, reliqua per contumaciam non adstante, non debuimus super principali negotio aliquid definire, quum merita causarum partium assertione pandantur.] Verum quoniam ab iam dicto R. Siclunensi canonico praefatoI. de Bythinia quaedam obiecta fuere,quae non decuit sub silentio praeteriri, multitudo videlicet tam dignitatum, quam etiam praebendarum ambitionis et avaritiae vitium, cui nondum finem imponens, contra definitionis nostrae tenorem et Lateranensis concilii statuta, ad obtinendam praeposituram Siclunensem se ingerit et ingessit, et quod [in] die intrusionis suae ante confirmationem praesumpserit ministrare, sicut et post confirmationem cassatam, quam a Suessionensibus iudicibus impetravit [obtentam, nos] per apostolica vobis scripta mandamus, quatenus, si inveneritis praedictum I. habere plures alias dignitates atque praebendas, aut aliquid aliud praemissorum, quod ad cassationem eius sufficiat, inveneritis esse verum, ei super iam dicta praepositura sublato appellationis obstaculo silentium imponatis, ab impetitione ipsius Siclunensem ecclesiam absolventes, quum multa per patientiam tolerentur, quae, si deducta fuerint in iudicium, exigente iustitia non debeant tolerari.

When already long since [concerning the election of the beloved son I. of Bethunia to the provostship of Siclinensis a question had been carried to the apostolic see, since an omission had been made on this, with the names of the dignities suppressed, with which the same I. is said to abound, and after an appeal to us had been interposed by the beloved son the dean and the provost of Soissons a confirmation had been obtained, it was by common deliberation established that the letters of commission, as obtained by subreption, lacked the weight of validity, and that which had followed from them. Moreover, as the beloved sons R., a Siclinensis canon, for himself, and R. the archdeacon, and Master W., their canon, with their letters of ratification, and Nicholas, a canon of the same church, who asserted himself to be the envoy of the aforesaid I., on account of this were approaching the Roman church, consequently we gave as auditor our beloved brother Hugh, presbyter cardinal of the title of St. Martin, in whose presence, many things on this side and that having been proposed, reduced to writing, and also reported back to us in brief, since only on one side a procurator appeared, the rest not standing by through contumacy, we ought not to define anything upon the principal matter, since the merits of the cases are laid open by the assertion of the parties.] But since by the already said R., a Siclunensis canon, certain things were objected against the aforesaidI. of Bythinia,which it was not fitting to pass over in silence, namely the multitude both of dignities and also of prebends—the vice of ambition and avarice—upon which, not yet imposing an end, contrary to the tenor of our definition and the statutes of the Lateran council, he thrusts himself and has thrust himself to obtain the Siclunensis provostship, and that [in] the day of his intrusion before the confirmation he presumed to minister, as also after the confirmation annulled, which he obtained from the judges of Soissons [obtained, we] by apostolic writings to you command, to the extent that, if you shall find the aforesaid I. to have several other dignities and prebends, or if you shall find something else of the aforesaid to be true which may suffice for his cassation, you impose silence upon him concerning the already said provostship, the obstacle of appeal having been removed, absolving the Siclunensis church from his impetition, since many things are tolerated through patience which, if they should be brought into judgment, justice demanding it, ought not to be tolerated.

CAP. XIX.

CHAPTER 19.

Recepto in canonicum, quam cito facultas se obtulerit, debetur praebenda, et interim habebit quotidianas distributiones.

Once received as a canon, a prebend is owed as soon as the means present themselves, and in the meantime he will have the daily distributions.

Idem Archiepiscopo et Archidiacono Senonensibus.

The same, to the Archbishop and Archdeacon of Sens.

Dilectus filius T. canonicus Linconiensis in nostra praesentia constitutus proposuit, quod, quum de mandato bonae memoriae C. Papae praedecessoris nostri G. quondam Linconiensis episcopus quandam praebendam assignavit eidem in ecclesia Linconiensi, et eadem sibi per praedictum praedecessorem nostrum fuerit confirmata, quia capitulum Lingonense ipsum ad eandem praebendam recipere contemnebat, dilecti filii Clarevallensis et Longivadi abbates auctoritate [praedicti] praedecessoris nostri, quum nollet aliquatenus a contradictione cessare, ipsum supposuerunt ecclesiastico interdicto. Postmodum autem ad praesentiam nostram accedens, ad dilectos filios Melundensem et Quinciacensem abbates obtinuit scripta nostra. Sed quum per eos suam non potuisset iustitiam obtinere, nos venerabili fratri nostro Remensi archiepiscopo, S. Romanae ecclesiae cardinali, tunc episcopo Praenestino, apostolicae sedis legato, sicut asserit, dedimus in mandatis, ut praedictam interdicti sententiam, sicut rationabiliter fuerat promulgata, faceret appellatione postposita firmiter observari.

The beloved son T., a canon of Lincoln, appearing in our presence, set forth that, when, by the mandate of C., Pope of good memory, our predecessor, G., formerly bishop of Lincoln, had assigned to him a certain prebend in the church of Lincoln, and the same had been confirmed to him by our aforesaid predecessor, because the Lingonese chapter disdained to receive him to the same prebend, the beloved sons, the abbots of Clairvaux and Longivadium, by the authority of our [aforesaid] predecessor, when he was by no means willing to cease from contradiction, subjected him to ecclesiastical interdict. Afterwards, however, coming into our presence, he obtained our letters to the beloved sons, the abbots of Melun and Quincy. But when through them he had not been able to obtain his right, we, as he asserts, gave commands to our venerable brother, the archbishop of Reims, cardinal of the Holy Roman Church, then bishop of Palestrina, legate of the apostolic see, that he should cause the aforesaid sentence of interdict, since it had been reasonably promulgated, to be firmly observed, appeal set aside.

Verum quum idem archiepiscopus negotium prorogaret, et idem post labores multiplices fere de promovendo ipso negotio desperasset, deficiens in expensis, Ad instantiam Remensis archiepiscopi, tunc episcopi Praenestinensis, apostolicae sedis legati, et auctoritate ipsius talis inter eum T. ex una parte, et venerabilem fratrem nostrum R. episcopum et dilectos filios canonicos Linconienses ex altera compositio intercessit, quod ipso ab eis per manum praedicti archiepiscopi recepto in canonicum et in fratrem, et concesso sibi stallo in choro et participatione qualibet divinorum, idem fructus praebendae alicuius eiusdem ecclesiae percipere non deberet, nisi loco proximo vacaturae. Licet autem memoratum archiepiscopum sincera diligamus in Domino caritate, ipsiusque velimus honori deferre, quia tamen in his, quae contra canonicas sanctiones attentari noscuntur, ei deferre nec volumus nec debemus, quod ab eo illicite factum est in hac parte duximus irritandum, quod licitum factum est approbantes. Quum ergo dictum T. in canonicum recipi et in fratrem canonicis non obviet institutis, et vacaturam exspectare praebendam Lateranensi concilio non sit dubium obviare, nos, facto eiusdem legati illicito reprobato, quod est licitum approbantes, quia videtur indignum, ut is, qui receptus est in canonicum, praebendae beneficio defraudetur, discretioni vestrae per apostolica scripta mandamus, quatenus dictos episcopum et canonicos Lingonenses, si verum est quod asseritur, ut ei praebendam, quum se facultas obtulerit, non differant assignare, monitione praemissa per censuram ecclesiasticam appellatione postposita compellatis, facientes eidem portiones quotidianas, quae fiunt in ecclesia memorata, sine diminutione qualibet assignari, contradictores per censuram ecclesiasticam appellatione postposita compescendo. [Dat. Rom.

But when that same archbishop was proroguing the matter, and when the same man, after manifold labors, had almost despaired of advancing the matter itself, falling short in expenses, at the instance of the archbishop of Reims, then bishop of Praeneste, legate of the Apostolic See, and by his authority, such a composition intervened between him, T., on one side, and our venerable brother R., the bishop, and the beloved sons, the canons of Lincoln, on the other, that when he had been received by them by the hand of the aforesaid archbishop as a canon and as a brother, and a stall in the choir and participation in all divine services had been granted to him, he should not receive the fruits of a prebend of the same church, unless of the place next to fall vacant. Although indeed we love the aforesaid archbishop with sincere charity in the Lord, and wish to defer to his honor, yet in those things which are known to be attempted against canonical sanctions, we neither wish nor ought to defer to him; what was done by him unlawfully in this part we have judged to be annulled, approving what was done lawfully. Since therefore that the said T. be received as a canon and as a brother does not run counter to the institutes of the canons, and that to await a prebend becoming vacant is without doubt to run counter to the Lateran council, we, disapproving what in the same legate’s act was unlawful, and approving what is lawful, because it seems unworthy that he who has been received as a canon should be defrauded of the benefit of a prebend, command to your discretion by apostolic writings, that you compel the said bishop and canons of Langres, if what is asserted is true, that they not delay to assign him a prebend when the opportunity shall offer, after prior warning, by ecclesiastical censure, appeal set aside, causing for him the daily portions that are made in the aforesaid church to be assigned without any diminution, restraining the contradictors by ecclesiastical censure, appeal set aside. [Given at Rome.

ap. S. Petrum XIII. Kal. Mai Ao. IX. 1206.]

at St. Peter’s the 13th day before the Kalends of May in the 9th year. 1206.]

CAP. XX.

CHAPTER 20.

Non tenet electio, quum ad unam praebendam duo simpliciter eliguntur.

The election does not hold, when for one prebend two are simply elected.

Idem Episcopo Brixiensi.

The same to the Bishop of Brescia.

Tuae fraternitatis devotio (Et inf ra: [cf. c.10.de eo, qui cogn. IV.13.])Praeterea consulusti, Quum saepe contingat, quod ad unam praebendam duo clerici propter nimiam importunitatem petentium eligantur, utrum confirmanda sit talis electio, vel potius irritanda; nos igitur attendentes, quod, si duo unam praebendam tenerent, illud esset contra concilium Turonense, quod praebendarum inhibet sectionem, et, si unus illorum ipsam obtineret praebendam, sub exspectatione alius contra Lateranensis concilii statuta remaneret, inquisitioni tuae taliter respondemus, quod talis electio de rigor e iuris penitus est cassanda. [Ceterum etc.

The devotion of your fraternity (And below: [cf. c.10.de eo, qui cogn. 4.13.])Moreover you have consulted, Since it often happens that for one prebend two clerics, on account of the excessive importunity of the petitioners, are chosen, whether such an election should be confirmed, or rather annulled; we, therefore, considering that, if two were to hold one prebend, that would be against the Council of Tours, which inhibits the section of prebends, and that, if one of them were to obtain the prebend itself, the other would remain under expectation contrary to the statutes of the Lateran Council, thus respond to your inquiry, that such an election, by the rigor of law, is to be wholly quashed. [Moreover etc.

Dat. Rom. etc. 1206.]

Given at Rome, etc. 1206.]

CAP. XXI.

CHAPTER 21.

Si duo electi ad aliquam dignitatem compromittant in iudices, poterit iudex alterum confirmare, et alteri pro bono pacis de proventibus provisionem facere. Ista est pulcherrima dispositio, et in toto corpore iuris non habes consimilem.

If two elected to some dignity enter into a compromise before judges, the judge can confirm the one, and for the other, for the good of peace, make a provision from the proceeds. This is a most beautiful disposition, and in the whole corpus of law you do not have a similar one.

Idem.

The same.

Nisi essent viri providi et honesti tam ii, qui ordinationem fecerunt, quam illi, circa quos est facta ordinatio in ecclesia vestra super negotio prioratus, ordinationem illam valde suspectam propter exempli perniciem haberemus. Quod ergo post concertationem diutinam ordinatum est circa unum de duobus electis, ut ipse habeat prioratum, hoc ex iurisdictione delegata secundum iustitiam videtur esse statutum. Quod autem ordinatum est circa reliquum, ut ipse viginti libras de reditibus capituli, et quadraginta libras de proventibus prioratus percipiat annuatim, hoc secundum providentiam intelligitur esse praeceptum ex arbitraria potestate, quum in delegatos fuerit compromissum, qui, auctoritatem sibi retinendo commissam, se pro bono pacis et utilitatis hoc ordinasse fatentur.

Unless the men were prudent and honest, both those who made the ordination and those about whom the ordination has been made in your church concerning the business of the priorship, we would hold that ordination very suspect because of the perniciousness of the precedent. Therefore what, after long-continued contention, has been ordained concerning one of the two elect, that he should have the priory, this seems to have been established, from delegated jurisdiction, according to justice. But what has been ordained concerning the remaining one, that he receive annually twenty pounds from the revenues of the chapter, and forty pounds from the proceeds of the priory, this is understood, according to providence, to have been prescribed from discretionary power, since there was a compromise submitted to the delegates, who, retaining to themselves the authority committed to them, confess that they have ordained this for the good of peace and utility.

Quia igitur haec ordinatio ab omnibus est recepta, possuntque licite prior et capitulum de proventibus suis propter causas praedictas, non quidem ex pactione partium, sed ex iussione iudicum provisionem huiusmodi exhibere, nos eam hoc adhibito moderamine toleramus, ut ad praestationem quadraginta librarum non dignitas prioratus, sed persona pri oris maneat onerata, ne forte [vel] circa proventus aliqua videatur facta sectio prioratus ita, quod ipso priore defuncto successor ipsius ad praestationem quadraginta librarum minime teneatur. [Dat. Rom.

Therefore, since this ordination has been received by all, and since the prior and the chapter can lawfully, from their own proceeds on account of the aforesaid causes, not indeed from a pact of the parties, but from the injunction of the judges, exhibit a provision of this kind, we tolerate it with this moderation applied: that for the prestation of forty pounds not the dignity of the priorate, but the person of the pri or remain burdened, lest perhaps [or] with respect to the revenues some section of the priorate may seem to have been made, such that, the prior himself having died, his successor be in no way held to the prestation of forty pounds. [Given. Rome.

ap. S. Petr. VII. Id. Febr.

at St. Peter’s, on the 7th day before the Ides of February.

Ao. IX. 1207]

Year 9. 1207]

CAP. XXII.

CHAPTER 22.

Canonici privilegiati a Papa super certo numero, si sponte receperunt aliquem supra numerum, contra impetrantes a Papa exceptione numeri uti non possunt.

Canons privileged by the Pope concerning a certain number, if of their own accord they have received someone beyond the number, cannot use the exception of number against those impetrating from the Pope.

Idem Valdensi Episcopo et abbati Vatianensi.

The same to the Bishop of Valdensis and to the Abbot of Vatianensis.

Pro illorum provisione (Et infra:) Pro dilecto filio magistro P. Audoen., qui apud apostolicam sedem moram fecisse dignoscitur longiorem, nec adhuc erat competens beneficium ecclesiasticum assecutus, licet ad ipsum esset idoneus obtinendum, venerabili fratri nostro Burdegalensi archiepiscopo literis nostris praecipiendo mandavimus, ut magistro P. in aliqua ecclesiarum suarum, ubi ei expedire cognosceret, omni dilatione et excusatione postpositis, sublato cuiuslibet contradictionis et appellationis obstaculo competens faceret beneficium assignari, contradictores ecclesiastica districtione compescens, qui se ei ducerent super hoc temere opponendos. Ipse autem archiepiscopus, sicut suis nobis literis intimavit, attendens praefati magistri scientiam et probitatem, et illum cognoscens idoneum ad tale beneficium obtinendum, post susceptionem mandati nostri, decano et capitulo Xantonensibus auctoritate nostra mandavit, ut ipsum pro reverentia sedis apostolicae admitterent in canonicum et in fratrem, et fraterna caritate tractarent. Quumque precibus eius et mandatis nostris iidem reluctarentur canonici, ac indulgentiam de quadragenario c anonicorum numero ei opponerent, quam a sede apostolica iactitant se habere, quia idem archiepiscopus manifeste cognovit, illos in elusionem mandati nostri et sua indulgentia eis concessa irreverenter abuti, et non tantum XL. tunc esse canonicos in eadem ecclesia, sed plures constitit illi evidenter, praedictum magistrum de praebenda et canonia Xantonensis ecclesiae cum consensu et voluntate tua, frater episcope, et prudentum virorum consilio investivit, contradictores vinculo e xcommunicationis adstringens. (Et infra:) Quia vero quod per dictum archiepiscopum de memorato magistro auctoritate nostra provide factum est firmitatem debitam volumus obtinere, discretioni vestrae per apostolica scripta mandamus et districtius praecipimus, quatenus, si vobis constiterit, praedictos canonicos indulgentiam quam habent de certo canonicorum numero, non servasse, et aliquem ultra constitutum numerum in canonicum auctoritate propria recepisse, quum nobis legem imponere non debeant, quam ipsi negligunt observare, latam in ipsos excommunicationis sententiam a praedicto archiepiscono tamdiu denuncietis auctoritate nostra sublato cuiuslibet contradictionis et appellationis obstaculo servandam, donec saepe dictum magistrum recipiant in canonicum et ea, quae ad canonicatum pertinent, cum stallo chori et loco capituli ei studeant assignare.

For their provision (And below:) For our beloved son Master P. Audoen., who is recognized to have made a longer stay at the Apostolic See and had not yet obtained a suitable ecclesiastical benefice, although he was fit to obtain it, to our venerable brother the archbishop of Bordeaux by our letters, with a command, we mandated that for Master P., in one of his churches where he should perceive it to be expedient for him, all delay and excuse being set aside, and the obstacle of any contradiction and appeal removed, he should cause a suitable benefice to be assigned, restraining by ecclesiastical coercion the contradictors, who should deem themselves rashly to be opposing him in this matter. But the archbishop himself, as he intimated to us by his own letters, considering the knowledge and probity of the aforesaid master, and knowing him to be fit to obtain such a benefice, after the reception of our mandate, by our authority he commanded the dean and chapter of Saintes that they for reverence of the Apostolic See admit him as a canon and as a brother, and treat him with fraternal charity. And when to his prayers and to our mandates those same canons were resisting, and opposed to him the indulgence concerning the number of forty canons, which they boast they have from the Apostolic See, since the same archbishop plainly knew that, in evasion of our mandate and of his own, they were irreverently abusing the indulgence granted to them, and it was evident to him that there were not only 40 canons then in the same church, but more, he invested the aforesaid master with a prebend and canonry of the church of Saintes with your consent and will, brother bishop, and with the counsel of prudent men, binding the contradictors with the bond of excommunication. (And below:) Since indeed what by the said archbishop concerning the aforesaid master, by our authority, has been providently done we wish to obtain the due firmness, we command to your discretion by apostolic writings, and we more strictly enjoin, that, if it is established for you that the aforesaid canons have not kept the indulgence which they have concerning a fixed number of canons, and have received someone beyond the established number into the canonry by their own authority, since they ought not to impose a law upon us which they themselves neglect to observe, you shall denounce against them the sentence of excommunication passed by the aforesaid archbishop, by our authority, the obstacle of any contradiction and appeal removed, to be observed until they receive the oft‑said master as a canon and strive to assign to him the things which pertain to the canonry, with a stall of the choir and a place in the chapter.

CAP. XXIII.

CHAPTER 23.

Non beneficiatus habens sufficiens patrimonium, ad sacros legitime promovetur.

One not beneficed, having sufficient patrimony, is legitimately promoted to sacred orders.

Idem Bisuntino Archiepiscopo.

The same to the Archbishop of Besançon.

Tuis quaestionibus respondemus, quod clericos in minoribus ordinibus constitutos, de patrimonialibus bonis habentes unde possint congrue sustentari, etsi nondum fuerint beneficium ecclesiasticum assecuti, dummodo aliud canonicum non obsistat, ad superior es poteris ordines promovere. [Monachi vero etc. (cf. c.39.de test. II.20.)Dat.

We respond to your questions, that clerics constituted in the minor orders, having from patrimonial goods whence they can be fittingly sustained, even if they have not yet obtained an ecclesiastical benefice, provided that nothing else canonical stands in the way, you will be able to promote to the superior orders. [But monks, etc. (cf. c.39.de test. 2.20.)Dated.

Lat. XI. Kal. Apr.

Lateran, March 22.

Ao. XI. 1208.]

Year 11. 1208.]

CAP. XXIV.

CHAPTER 24.

Absenti potest conferri beneficium, alio mediante, nec refert, utrum absens investiatur per personam mediam, vel persona media investiatur pro absente. H. d. coniungendo utrumque intellectum, et est casus not. et quotidie practicatur.

A benefice can be conferred upon an absent person, with another mediating, and it makes no difference whether the absent person is invested through the middle person, or the middle person is invested on behalf of the absent. Here, by conjoining both understandings; and it is a notable case and is practiced daily.

Idem Episcopo Zamorensi.

The same to the Bishop of Zamora.

Accedens ad apostolicam sedem dilectus filius B. frater Hierosolymitani hospitalis a nobis ex parte tua quaesivit, utrum clericus absens gratia studiorum de ecclesiastico beneficio possit investiri, et utrum, si rapta puella et in alienam delata dioecesim in ecclesiae facie consenserit in raptorem, matrimonium huiusmodi legitimum sit habendum. Nos igitur Inquisitioni tuae taliter respondemus, quod et clericus absens per alium, vel alius, magis pro ipso poterit de beneficio ecclesiastico in vestiri. Et rapta puella etc.

Approaching the apostolic see the beloved son B., a brother of the Hospital of Jerusalem, asked of us on your behalf whether a cleric absent for the sake of studies can be invested with an ecclesiastical benefice, and whether, if a girl having been abducted and carried into another diocese shall have consented to the ravisher in the face of the church, a marriage of this kind is to be held legitimate. Therefore we thus respond to your inquiry, that even a cleric absent may through another, or another, rather, on his behalf, be able to be invested with the ecclesiastical benefice. And the abducted girl, etc.

(cf. c.7.de rapt. V.17.)

(cf. ch.7.on abduction, 5.17.)

CAP. XXV.

CHAPTER 25.

Si ad unum canonicatum et praebendam duo sunt recepti simpliciter, receptio non tenet, etiam interveniente apostolica auctoritate. H. d. et est notabile cap., quare tene semper mente et nota ipsum.

If into one canonicate and prebend two are received simply, the reception does not hold, even with apostolic authority intervening. Here it is said, and it is a notable chapter; therefore keep it always in mind and note it.

Idem Trecensi Episcopo.

The same to the Bishop of Troyes.

Dilecto filio nostro P. tit. sanctae Pudentianae presbytero cardinali dilectis filiis R. [de Avalon] cellerario Trecensi et R. [de Noa] clerico procuratori tuo auditore concesso, idem cellerarius proposuit coram eo, quod, quum in manibus Remensis archiepiscopi, tunc apostolicae sedis legati, intendentis providere G. nepoti suo in Trecensi ecclesia, praebendam, quam ibi obtinebat, liberaliter resignavit, dictus legatus praefatum G. et eundem cellerarium in canonicos Trecenses instituit, et ambobus capitulum Trecense stallum in choro, et locum in capitulo, et idem archiepiscopus supra dictae praebendae fructus dividendos communiter assignarunt, donec idem G. integrum esset ecclesiae prae bendale stipendium assecutus, in eos, qui contra venire praesumerent, excommunicationis sententia promulgata. Quorum rec eptionem procurator generalis [bonae memoriae] praedecessoris tui, in partibus Constantinopolitanis tunc agentis, postmodum approbavit. Dictus quoque cellerarius lectionem e t evangelium in hebdomada sua [postea] legisse dignoscitur, et tam decani quam episcopi electioni et aliorum negotiorum tractatibus sicut canonicus Trecensis interfuit, et domum quandam per capitulum memoratum obtinuit, quae non nisi canonico consueverat assignari. Tuque, quum ad eandem accessisses ecclesiam consecratus, eum cum canonicis aliis ad osculum recepisti, quum tamen tunc temporis non nisi canonici ad osculum admittantur, et eidem super praedictis non movisti per biennium quaestionem.

To our beloved son P., cardinal presbyter of the title of Saint Pudentiana, an auditor having been granted to your procurator, to the beloved sons R. [de Avalon], cellarer of Troyes, and R. [de Noa], clerk, that same cellarer set forth before him that, when into the hands of the archbishop of Reims, then legate of the Apostolic See, who was intending to provide for G., his nephew, in the church of Troyes, he freely resigned the prebend which he was holding there, the said legate appointed the aforesaid G. and that same cellarer as canons of Troyes, and to both the chapter of Troyes assigned a stall in the choir and a place in chapter, and the same archbishop assigned the fruits of the aforesaid prebend to be divided in common, until the same G. should have fully obtained the church’s prebendal stipend, with the sentence of excommunication promulgated against those who should presume to come against this. The general procurator of your predecessor of [good memory], who was then acting in the Constantinopolitan parts, afterward approved their reception. The said cellarer also is recognized to have read the lection and the Gospel in his hebdomadal week [afterwards], and he took part, like a canon of Troyes, both in the election of the dean and of the bishop and in the negotiations of other business, and he obtained through the aforesaid chapter a certain house which was not accustomed to be assigned except to a canon. And you, when you came consecrated to the same church, received him to the kiss with the other canons, when however at that time none but canons are admitted to the kiss, and for two years you did not raise a question against him concerning the aforesaid.

Propter quod petiit, ut te ab ipsius super hoc molestatione in debita compescere dignaremur. Verum dictus R. procurator tuus proposuit ex adverso, quod, quum idem cellerarius praebendam suam in praedicti archiepiscopi Remensis manibus resignasset, ipse de medietate [illius nepotem suum, et de medietate] alia dictum cellerarium investivit, [quam adhuc detinere praesumit in tuum praeiudicium et gravamen, non permittens te libere de ipsa disponere, prout ad te dignoscitur pertinere. Et licet ad dilectos filios decanum et magistros G. Cornutum Parisiensem et S. Remensem canonicos super hoc nostrae fuerint literae impetratae, cellerarius demum ad nos frustratorie appellavit, ut te posset gravare laboribus et expensis.] Idem quoque Procurator tuus proposuit ex adverso, quod, quum in Trecensi ecclesia institutus olim fuerit certus canonicorum numerus et capituli iuramento firmatus, supra dictus archiepiscopus, qui, etsi legatus fuisset in Teutonia, in Senonensi tamen provincia eidem non fuit off i cium legationis iniunctum, institutionem huiusmodi facere non potuit ut legatus, quin immo, etsi legatus in eadem provincia exstitisset, ad unicum tamen ius spirituale, quod vacabat ibidem, insimul duos canonicos instituere praedicto legato non licuit contra canonicas sanctiones. Nam si duo unicam praebendam haberent, id esset contra Turonense concilium, quod praebendarum inhibet sectionem.

On account of which he petitioned that we would deign, in due fashion, to restrain you from molesting him in this matter. But the said R., your Procurator, put forward on the contrary that, when the same Cellarer had resigned his prebend into the hands of the aforesaid Archbishop of Rheims, he invested his nephew with a moiety [of it, and with a moiety] the said Cellarer, [which he still presumes to detain to your prejudice and burden, not allowing you freely to dispose of it, as it is recognized to pertain to you. And although our letters had been obtained on this to our beloved sons, the dean and the masters G. Cornutus the Parisian and S. the Reims-man, canons, the Cellarer at length appealed to us in a frustratory manner, so that he might weigh you down with labors and expenses.] The same your Procurator also put forward on the contrary that, whereas in the church of Troyes a certain number of canons had long since been established and confirmed by the oath of the chapter, the above-mentioned archbishop, who, although he had been legate in Germany, yet in the province of Sens had not had the office of legation enjoined upon him, could not make an institution of this kind as legate; nay rather, even if he had been legate in the same province, yet to a single however spiritual right, which was vacant there, it was not permitted to the aforesaid legate to institute two canons at once against canonical sanctions. For if two should have a single prebend, that would be against the Council of Tours, which forbids the section/partition of prebends.

Si vero duobus in canonicos et fratres receptis uni tantum praebenda daretur, sub exspectatione alius contra Lateranense concilium remaneret. Praeterea licet in ecclesia, in qua non est certus numerus praebendarum, nulla etiam praebenda vacante in canonicum quis possit assumi, quum intelligatur ad quoddam ius eligi, quod ex electorum assensu de novo creatur, et cum electo in canonicum nascitur et desinit cum defuncto, in ecclesia tamen, quae determinatum habet numerum praebendarum, uno duntaxat individuo iure vacante, duo simul eligi non possunt ad illud eo, quod huiusmodi spirituale ius dividi seu communicari nequeat inter eos; quanquam interdum hi, ad quos spectat electio, de communi assensu augmentare valeant numerum praebendarum, quoddam ius spirituale de novo creando, nisi forte statutum aliquod obviaret, quod esset iuramento firmatum, vel cui sedis apostolicae confirmatio accessisset, huiusmodi clausula prohibitionis adiecta, ut, si quicquam contra id fieret, non valeret. Propter quod institutionem praefatam nullam fuisse dictus asseruit procurator, quum in Trecensi ecclesia, sicut praemissum est, certus sit praebendarum numerus, quem capitulum vel legatus augmentare minime intendebat ve l ius aliquod de novo creare, [quod ex eo argui proponebat, quia non fuit unus ad vacantem praebendam et alius simpliciter institutus, sed ad praebendam unicam supradicto modo vacantem exstiterunt ambo recepti.

But if, two having been received as canons and brothers, a prebend were given to only one, the other would remain under expectation contrary to the Lateran council. Furthermore, although in a church in which there is not a fixed number of prebends, even with no prebend being vacant, someone can be taken on as a canon, since he is understood to be elected to a certain right, which from the assent of the electors is created anew, and with the one elected as a canon is born and ends with the deceased, nevertheless in a church which has a determined number of prebends, with one only individual right vacant, two cannot be elected to it at the same time, because a spiritual right of this kind cannot be divided or shared between them; although sometimes those to whom the election pertains are able by common assent to increase the number of prebends, by creating anew a certain spiritual right, unless perhaps some statute stood in the way, which had been strengthened by oath, or to which the confirmation of the Apostolic See had been added, with a clause of prohibition of this sort appended, that if anything were done against it, it would not be valid. For which reason the said procurator asserted that the aforesaid institution had been null, since in the Church of Troyes, as has been aforesaid, there is a fixed number of prebends, which the chapter or the legate by no means intended to augment or to create any right anew, [which he proposed to be argued from this: because there was not one instituted to the vacant prebend and another simply, but both were received to the single prebend vacant in the manner aforesaid.

Sed nec Trecense capitulum, ad quod praebendarum collatio nullatenus pertinebat, vel dictus procurator praedecessoris tui receptionem huiusmodi approbare potuit, utpote contra canones attentatam. Tibi quoque nequaquam obfuisse dicebat, quod cellerarium praefatum ad osculum inter canonicos Trecenses admiseras, vel quod aliquanto tempore super hoc negotio siluisti, quum tunc temporis ecclesiae tuae consuetudines, et quae in ea minus legitime facta fuerant, ignorares. Ad haec autem cellerarius sic respondit, quod, quum idem archiepiscopus in Trecensi capitulo suae legationis literas legi fecerit, et legatus eo tempore ab omnibus haberetur, an legatus in illa provincia fuerit, non debebat ulterius in dubium revocari, maxime quum tu in praedictis literis, quas obtinueras contra eum, memoratum archiepiscopum legatum duxeris nominandum.

But neither could the Chapter of Troyes, to which the collation of prebends by no means pertained, nor the said procurator of your predecessor, approve a reception of this kind, as having been attempted against the canons. He also said that it in no wise had harmed you, that you had admitted the aforesaid cellarer to the kiss among the canons of Troyes, or that for some time you kept silence on this business, since at that time you were ignorant of the customs of your church, and of those things which had been done in it less legitimately. To these things, however, the cellarer replied thus: that, since the same archbishop had caused the letters of his legation to be read in the Chapter of Troyes, and was held by all at that time as legate, whether he had been legate in that province ought not thereafter to be recalled into doubt, especially since you, in the aforesaid letters which you had obtained against him, had deemed the aforesaid archbishop to be to be named as legate.

Adiecit insuper, quod licite quis ad spiritualem fraternitatem eligi potest in canonicum et in fratrem, nulla etiam praebenda vacante, argumentum ad hoc cuiusdam epistolae decretalis inducens, in qua legitur, quod, quum T. clericus, nulla in Lingonensi ecclesia praebenda vacante, ab episcopo et canonicis Lingonensibus supradicti archiepiscopi iudicis delegati a nobis interveniente auctoritate in canonicum receptus fuisset et fratrem ita, quod nullius praebendae fructus perciperet, nisi loco proximo vacaturae, nos attendentes, quod dictum T. in canonicum et fratrem recipi non occurrebat canonicis institutis, et vacaturam exspectare praebendam Lateranensi concilio non esset dubium obviare, illicito reprobato quod licitum erat duximus approbandum. Unde quum videretur indignum, ut is, qui receptus erat in canonicum et in fratrem, praebendae beneficio fraudaretur, episcopo et canonicis Lingonensibus dedimus in mandatis, ut, si res taliter se haberet, eidem T. praebendam, quum se facultas offerret, assignare curarent. Allegavit insuper, quod ab apostolica sede frequenter huiusmodi literae impetrantur, ut in ecclesia, in qua certus est numerus praebendarum, nulla praebenda vacante recipiatur quis in canonicum et fratrem, et eidem praebenda, quum se facultas obtulerit, conferatur.

He added moreover that one can lawfully be chosen into spiritual fraternity as a canon and as a brother, even with no prebend vacant, adducing as an argument a certain decretal letter, in which it is read that, when T., a cleric, with no prebend vacant in the church of Langres, had been received by the bishop and the canons of Langres—delegates of the aforesaid archbishop, judge—by our intervening authority, as a canon and brother, in such wise that he would receive the fruits of no prebend except of the place next about to be vacant, we, considering that the reception of the said T. as canon and brother did not run counter to canonical institutions, and that to wait for a vacant prebend would without doubt run counter to the Lateran Council, the illicit having been rejected, judged that what was licit ought to be approved. Whence, since it seemed unworthy that he who had been received as a canon and as a brother should be defrauded of the benefit of a prebend, we gave mandates to the bishop and the canons of Langres that, if the matter so stood, they should take care to assign to the same T. a prebend when the opportunity offered itself. He alleged moreover that from the Apostolic See letters of this kind are frequently obtained, that in a church in which the number of prebends is fixed, with no prebend vacant someone may be received as a canon and brother, and that a prebend be conferred upon the same when the opportunity has presented itself.

Item, licet Turonense concilium sectionem inhibeat praebendarum, nihilominus tamen Romana ecclesia receptionem eorum, qui ad dimidias praebendas assumpti sunt, in canonicos approbando, nonnunquam sectas praebendas eis praecipit integrari. Sed ad hoc fuit ex adverso responsum, quod etsi Romanus Pontifex dimidiatam quoad temporales proventus praebendam contra concilium Turonense illi quandoque praecipiat integrari, cui ius spirituale vacans fuerat cum debita integritate collatum, pro eo tamen, quod ad huiusmodi dimidiam de facto, quum de iure non valeat, est receptus, id mandare minime consuevit, et ex plenitudine potestatis ad unicum ius spirituale non vacans aliquem recipi utilitate vel necessitate pensata valeat indulgere, sicut de Augustino in canone invenitur, qui novo modo provectus et consecratus episcopus, incolumi Valerio episcopo ecclesiae Hipponensis accessit in cathedra, non successit. Et sicut de non vacante praebenda, concessa tamen et confirmata per Romanum Pontificem cuidam clerico in ecclesia Lingonensi et per exsecutorem ipsius ad eandem etiam non vacantem recepto in praeallegata legitur decretali, praefatus tamen archiepiscopos, qui, etsi legatus fuisset in provincia, absque nostra saltem licentia speciali contra iuris scripti tenorem ad unicum ius spirituale, quod vacabat in ecclesia supradicta, in qua certus erat numerus praebendarum, instituere non potuit nepotem et cellerarium supradictos, quum hoc non solummodo Turonensi, sed etiam Lateranensi concilio obviaret, maxime quum nec novum ius creare intenderet, nec praebendarum numerum augmentare, quod inde colligitur, quia resignatione cellerarii procurata eosdem instituit ad unicam praebendam vacantem.] Unde nos, his et aliis intellectis, ante dictum cellerarium, quem praebendam constitit prius libere resignasse, ad restitutionem eorum, quae ratione praedictae institutionis tenebat, de consilio fratrum nostrorum sententialiter duximus condemnandum, ei super praebenda ipsa vel eius parte silentium imponentes ita, quod per hoc praedicto G. nullum praeiudicium generetur, maxime quum res inter alios acta regulariter aliis non obsistat iuxta canonicas et legitimas sanctiones. [Nulli ergo etc.

Likewise, although the Council of Tours inhibits the cutting up of prebends, nevertheless the Roman Church, by approving the reception of those who have been taken to half-prebends into canons, sometimes orders that the cut prebends be integrated for them. But to this there was a response on the other side, that even if the Roman Pontiff sometimes orders that a prebend halved as to temporal revenues, contrary to the Council of Tours, be integrated for him to whom the vacant spiritual right had been conferred with due integrity, nevertheless, on the ground that he has been received de facto to such a half-prebend, when in law it does not avail, he is by no means accustomed to command that; and from the plenitude of power he can, the utility or necessity being weighed, grant an indulgence that someone be received to a single spiritual right not vacant, as is found in the canon about Augustine, who, advanced in a new way and consecrated bishop, with Valerius, bishop of the church of Hippo, still intact, approached the cathedra, he did not succeed. And as is read in the afore-alleged decretal concerning a prebend not vacant, yet granted and confirmed by the Roman Pontiff to a certain cleric in the church of Langres, and by his executor he was received to that same not-vacant one also, nevertheless the aforesaid archbishop, who, even if he had been a legate in the province, without at least our special license, against the tenor of written law, could not appoint to the single spiritual right which was vacant in the aforesaid church, in which there was a fixed number of prebends, the aforesaid nephew and cellarer, since this would run counter not only to the Council of Tours but also to the Lateran Council, especially since he intended neither to create a new right nor to augment the number of prebends, which is gathered from the fact that, the resignation of the cellarer having been procured, he appointed the same persons to the single vacant prebend.] Whence we, these and other things understood, before the said cellarer, who was established to have previously freely resigned the prebend, to the restitution of those things which by reason of the aforesaid institution he held, by the counsel of our brothers we judged to be condemned by sentence, imposing silence upon him regarding the prebend itself or any part of it, in such wise that by this no prejudice is generated to the aforesaid G., especially since a matter transacted between others regularly does not stand in the way of others according to canonical and legitimate sanctions. [Let no one therefore, etc.

Dat. Romae ap. S. Petr. Kal.

Given at Rome at St. Peter’s, on the Kalends.

Mai. Pont. nostr.

May. of our Pontificate.

Ao. XIII. 1210.]

Year 13. 1210.]

CAP. XXVI.

CHAPTER 26.

De una praebenda vacante possunt fieri duae, si eius suppetant facultates; alias dividens integrare tenetur.

From one vacant prebend two can be made, if its faculties suffice; otherwise, the one dividing is bound to make it whole.

Idem.

The same.

Vacante quadam praebenda in ecclesia tua, duas ex ea constituens, ad illas de consensu capituli tui duos canonicos assumpsisti, quorum altero apud sedem apostolicam viam universae carnis ingresso, praebendam, quam defunctus habuerat, quidam clericus nomine Hippolytus fuit auctoritate sedis apostolicae assecutus. Verum quum idem Hippolytus te super integritate praebendae per quasdam nostras literas inquietet, et alius idem ius adversus te se habere proponat, quid facere debeas requisisti. Super quo fraternitati tuae sic duximus respondendum, quod, quum Turonensis statuta concilii sectionem inhibeant praebendarum, teneris utrique de his, quae vacare contigerit, integrare praebendam, nisi forte rationabili causa de vacante praebenda supradicta duae fuerint constitutae, ac tot sint utriusque proventus, quod per utramque sit utrique provisum in beneficio c ompetenti.

A certain prebend being vacant in your church, you, constituting two out of it, with the consent of your chapter, admitted two canons to those; and when one of them, having gone by the way of all flesh at the Apostolic See, a certain cleric by the name Hippolytus, by authority of the Apostolic See, obtained the prebend which the deceased had held. But when the same Hippolytus vexes you concerning the integrity of the prebend through certain of our letters, and another sets forth that he has the same right against you, you have inquired what you ought to do. On which matter we have judged thus to respond to your fraternity, that, since the statutes of the Council of Tours inhibit the section of prebends, you are bound, out of those things which shall happen to fall vacant, to make the prebend whole to each, unless perhaps for a reasonable cause two were constituted out of the aforesaid vacant prebend, and the revenues of each be such that through each there is provision for each in a competent benefice.

[Tu denique etc. Dat. Lat.

[You, finally, etc. Given at the Lateran.

VI. Id. Ian. Pont. nostr.

Jan. 8, of our pontificate.

Ao. XVI. 1214.]

Year 16. 1214.]

CAP. XXVII.

CHAPTER 27.

Si Papa mandat capitulo, ut aliquem in canonicum recipiant, et praebendam, si qua vacat, conferant, si de mandato scientes alii conferunt, coguntur primum recipere, et de reditibus ecclesiae loco beneficii providere, donec praebendam habeat.

If the Pope mandates the chapter to receive someone as a canon, and to confer a prebend, if any is vacant, if others, knowing of the mandate, confer it, they are compelled first to receive him, and to provide from the revenues of the church in place of a benefice, until he has a prebend.

Idem Vercellensi Episcopo.

The same to the Bishop of Vercelli.

Dilectus filius G. clericus, pro quo canonicando in ecclesia Novariensi scripseramus, quod intendebat per nostras literas non obtento, contra canonicos eiusdem nobis exposuit conquerendo, quod, quum pro eo ad Novariense capitulum mandatum apostolicum misissemus, ut eum in canonicum reciperent et in fratrem, praebendam, si qua tamen tun c vacabat, conferentes eidem, ipsi non solum mandatum apostolicum noluerunt adimplere, verum etiam praebendam vacantem, quam mandavimus illi conferri, alii praesumpserunt assignare. Unde petebat a nobis, ut quae de ipso inceperamus exsequi dignaremur. Magister autem Gregorius Novariensis ecclesiae procurator proponebat econtra, quia, quum in illa ecclesia nulla vacaret praebenda, praedictus clericus ad apostolicam sedem accedens falso in ecclesia ipsa nobis suggessit vacare praebendam, et ad suggestionem falsam super receptione sua literas impetrarat.

Our beloved son G., a cleric, for whom, for being made a canon in the church of Novara, we had written, that which he intended through our letters not having been obtained, against the canons of the same, set forth to us with complaint that, when on his behalf we had sent an apostolic mandate to the Novara chapter, that they should receive him as a canon and as a brother, conferring upon him a prebend, if any then however was vacant, they not only were unwilling to fulfill the apostolic mandate, but others even presumed to assign to another the vacant prebend which we ordered to be conferred upon him. Whence he was asking of us that we would deign to carry out what we had begun concerning him. But Master Gregory, procurator of the church of Novara, was arguing on the contrary, because, since no prebend was vacant in that church, the aforesaid cleric, approaching the Apostolic See, falsely suggested to us that a prebend was vacant in that church, and on the basis of a false suggestion had obtained letters concerning his reception.

Unde, quum mendax precator carere debeat impetratis penitus, idem procurator ab impetitione ipsius ecclesiam postulabat absolvi. Quum igitur coram dilecto filio nostro G. S. Gregorii ad Velum aureum diacono cardinali, quem eisdem dedimus auditorem, super his diutius litigarent, et idem cardinalis quae fuerant proposita coram eo nobis retulit diligenter, Fraternitati tuae per apostolica scripta mandamus, quatenus, si tibi constiterit, quod in Novariensi ecclesia praebenda vacaret tempore, quo super praebenda eiusdem ecclesiae canonici nostras literas receperunt, quum eam penitus alii in elusionem mandati nostri duxerint conferendam, eundem clericum, si non alibi habet sufficiens beneficium ecclesiasticum, iuxta tenorem prioris mandati nostri a praedictis clericis in canonicum recipi, et sibi de reditibus ipsius ecclesiae singulis annis competentes assignari proventus, donec ei sit in beneficio praebendali provisum.

Whence, since a mendacious supplicant ought to be entirely deprived of the things obtained, the same procurator was requesting that the church itself be absolved from the suit. When therefore they litigated at length before our beloved son G. S., cardinal deacon of St. Gregory at the Golden Veil, whom we gave to those same as an auditor, concerning these matters, and the same cardinal diligently reported to us the things that had been proposed before him, to your Fraternity we command by apostolic writings, to this effect: if it shall have been established to you that in the Novarese church a prebend was vacant at the time when the canons of the same church received our letters concerning the prebend, since they have determined that it should be conferred entirely upon another in evasion of our mandate, that the same cleric, if he does not have elsewhere a sufficient ecclesiastical benefice, be received as a canon according to the tenor of our prior mandate by the aforesaid clerics, and that for him from the revenues of that same church each year competent proceeds be assigned, until provision is made for him in a prebendal benefice.

CAP. XXVIII.

CHAPTER 28.

Habens personatum vel beneficium curatum, si secundo tale receperit, vacat primum; quod si retinere contenderit, etiam secundo privabitur. Hoc primo. Et is, ad quem spectat beneficii curati collatio, licite confert statim, quum institutus aliud recepit, et, si infra sex menses non conferat, devolvitur ad alium collatio, et aliter ponitur.

Having a personate or a benefice with cure, if he should receive a second such, the first is vacated; but if he strives to retain it, he will be deprived of the second as well. This first. And he to whom the collation of the benefice with cure pertains lawfully confers at once, when the instituted one has received another; and, if he does not confer within six months, the collation devolves to another, and it is otherwise provided.

Hoc secundo. Cum sublimibus vero et literatis personis circa pluralitatem beneficiorum incompatibilium solus Papa dispensat. Hoc tertio.

This secondly. With eminent and literate persons, concerning the plurality of incompatible benefices, the Pope alone dispenses. This thirdly.

Hoc dicit istud cap. utile et famosum.

That useful and famous chapter says this.

Idem in concilio generali.

The same in the general council.

De multa providentia fuit in Lateranensi concilio prohibitum, ut nullus diversas dignitates ecclesiasticas vel plures ecclesias parochiales reciperet contra sacroru m canonum instituta; alioquin [et] recipiens sic acceptum amitteret, et largiendi potestate conferens privaretur. Quia vero propter praesumptiones et quorundam cupiditates nullus hactenus aut rarus de pra edicto statuto fructus provenit : nos evidentius et expressius occurrere cupientes praesenti decreto statuimus, ut, quicunque receperit aliquod beneficium, curam habens animarum annexam, si prius tale beneficium habebat, eo sit ipso iure privatus, et, si forte illud retinere contenderit, etiam alio spolietur. Is quoque, ad quem prioris spectat donatio, illud post receptionem alterius libere conferat, cui merito viderit conferendum, et, si ultra sex menses conferre distulerit, non solum ad alios secundum Lateranensis concilii satutum eius collatio devolvatur, verum etiam tantum de suis cogatur proventibus in utilitatem ecclesiae cuius est illud beneficium, assignare, quantum a tempore vacationis ipsius ex eo constiterit esse perceptum.

By much providence it was prohibited in the Lateran council that no one receive diverse ecclesiastical dignities or several parochial churches against the institutes of the sacred canons; otherwise [and] the recipient would lose what was thus received, and the one conferring would be deprived of the power of bestowing. But because, on account of presumptions and the cupidities of certain men, no—or only scant—fruit has hitherto arisen from the aforesaid statute, we, wishing to meet the matter more evidently and expressly, have by the present decree established that whoever shall have received any benefice having the cure of souls annexed, if he previously had such a benefice, is by the law itself deprived of the earlier; and if perchance he strives to retain it, let him also be despoiled of the other. Likewise, the one to whom the donation of the former pertains shall, after the reception of the other, freely confer it upon him whom he shall see is deservedly to be endowed; and if he delays to confer it beyond six months, not only shall the collation of it devolve to others according to the statute of the Lateran council, but he shall also be compelled to assign from his own revenues, for the utility of the church to which that benefice belongs, as much as shall have been established to have been received from it from the time of its vacancy.

Hoc idem in personatibus esse decernimus observandum, addentes, ut in eadem ecclesia nullus plures dignitates aut personatus habere praesumat, etiamsi curam non habeant animarum. Circa sublimes tamen et literatas personas, quae maioribus sunt beneficiis honorandae, quum ratio postulaverit, per sedem apostolicam poterit dispensari.

We decree that this same thing is to be observed in personates, adding that in the same church no one is to presume to have more dignities or personates, even if they do not have the care of souls. Concerning, however, exalted and literate persons, who are to be honored with greater benefices, when reason shall require, it may be dispensed by the Apostolic See.

CAP. XXIX.

CHAPTER 29.

Concilium provinciale a beneficiorum collatione suspendit eos, qui post secundam correctionem indignis beneficia conferunt: providet etiam, quis interim beneficia conferat, et illam suspensionem relaxat solus Papa, vel solus patriarcha.

A provincial council suspends from the collation of benefices those who, after a second correction, confer benefices upon the unworthy: it also provides who shall confer benefices in the meantime, and that suspension is relaxed by the Pope alone, or by the patriarch alone.

Idem in eodem.

The same in the same.

Grave nimis est et absurdum, quod quidam ecclesiarum praelati quum possint viros idoneos ad ecclesiastica beneficia promovere, assumere non verentur indignos, quibus nec morum honestas, nec literarum scientia suffragatur, carnalitatis sequentes affectum, non iudicium rationis; unde quanta ecclesiis damna proveniant, nemo sanae mentis ignorat. Volentes igitur huic morbo mederi, praecipimus, ut praetermissis indignis idoneos assumant, qui Deo et ecclesiis velint et valeant gratum impendere famulatum, fiatque de hoc in provinciali concilio diligens inquisitio annuatim ita, ut qui post primam et secundam correctionem fuerit repertus culpabilis, a beneficiis conferendis per ipsum concilium suspendatur, instituta in eodem concilio persona provida et honesta, quae suspensi suppleat defectum in beneficiis conferendis. Et hoc ipsum circa capitula, quae in his deliquerint, observetur.

It is too grievous and absurd that certain prelates of churches, when they can promote suitable men to ecclesiastical benefices, do not fear to assume the unworthy, to whom neither uprightness of morals nor knowledge of letters gives suffrage, following the affection of carnality, not the judgment of reason; whence how great damages accrue to the churches, no one of sound mind is ignorant. Wishing therefore to remedy this disease, we prescribe that, the unworthy being passed over, they assume the suitable, who may be willing and able to render grateful service to God and the churches; and let diligent inquisition be made about this annually in the provincial council, such that he who, after the first and second correction, shall have been found culpable, be suspended by that council from conferring benefices, with a prudent and honest person appointed in the same council, who may supply the defect of the suspended in the conferring of benefices. And let this same thing be observed concerning the chapters which shall have transgressed in these matters.

Metropolitani vero delictum superioris iudicio relinquatur, ex parte concilii nunciandum. Ut autem haec salubris provisio pleniorem consequatur effectum, huiusmodi suspensionis sententia praeter Romani Pontificis auctoritatem aut proprii patriarchae minime relaxetur, ut in hoc quoque quatuor patriarchales sedes specialiter honorentur.

But let the metropolitan’s offense be left to the judgment of his superior, to be announced on the part of the council. And that this salubrious provision may obtain a fuller effect, let the sentence of a suspension of this kind in no way be relaxed apart from the authority of the Roman Pontiff or of his own patriarch, so that in this also the four patriarchal sees may be specially honored.

CAP. XXX.

CHAPTER 30.

Rector ecclesiae, non obstante consuetudine episcopi, vel patroni, debet de reditibus ecclesiae sufficientem habere portionem. H. d. usque ad ¤. Qui vero. (Qui vero etc.:) Privatus est parochiali ecclesia rector in ea non residens, nisi sit annexa dignitati vel praebendae, quo casu debet ibi habere perpetuum vicarium.

The rector of a church, notwithstanding the custom of the bishop or of the patron, ought to have from the revenues of the church a sufficient portion. In this chapter up to § “But he who.” But he who. (“But he who,” etc.:) The rector is deprived of the parochial church if he does not reside in it, unless it is annexed to a dignity or prebend, in which case he ought to have there a perpetual vicar.

Et in fine prohibet in fraudem rectoribus de ipsius proventibus pensionem in beneficium dari. H. d. Vel sic: non residens in ecclesia parochiali, vel non ponens vicarium, quando est annexa beneficio maiori, privatus est ea. H. d.

And in the end it prohibits, to the defrauding of the rectors, that from its revenues a pension be given to a benefice. H. d. Or thus: one not residing in the parochial church, or not appointing a vicar, when it is annexed to a greater benefice, is deprived of it. H. d.

Idem in eodem.

The same in the same.

Exstirpandae consuetudinis vitium in quibusdam partibus inolevit, quod scilicet parochialium ecclesiarum patroni et aliae quaedam pe rsonae proventus ipsarum sibi [paene] penitus vindicantes, presbyteris earundem servitiis deputatis relinquunt adeo exiguam portionem, quod ex ea nequeant congrue sustentari. Nam, ut pro certo didicimus, in quibusdam regionibus parochiales presbyteri pro sua sustentatione non obtinent nisi quartam quartae, id est sextam decimam decimarum. Unde fit, ut in his regionibus paene nullus inveniatur sacerdos parochialis, qui ullam vel modicam habeat peritiam literarum.

The vice of a custom to be extirpated has taken root in certain parts, namely that the patrons of parochial churches and certain other persons, claiming the revenues of the same [almost] entirely for themselves, leave to the priests deputed to their services so meager a portion that from it they cannot be suitably sustained. For, as we have learned for certain, in some regions the parochial priests, for their own sustenance, obtain only the fourth of a fourth, that is, the sixteenth of the tithes. Whence it comes about that in these regions scarcely any parochial priest is found who has any, or even slight, expertise in letters.

Quum igitur os bovis ligari non debeat triturantis, sed qui altario servit de altari vivere debeat, statuimus, ut, consuetudine qualibet episcopi vel patroni, seu cuiuslibet alterius non obstante, portio presbyteris ipsis sufficiens assignetur. Qui vero parochialem habet ecclesiam, non per vicarium, sed per se ipsum illi deserviat in ordine, quem ipsius ecclesiae cura requirit, nisi forte dignitati vel praebendae parochialis ecclesia sit annexa. In quo casu concedimus, ut is, qui talem habet praebendam vel dignitatem, quum oporteat eum in maiori ecclesia deservire, in ipsa parochiali ecclesia idoneum et perpetuum habeat vicarium canonice institutum, qui, ut praedictum est, congruentem habeat de ipsius ecclesiae proventibus portionem; alioquin illa se sciat auctoritate huius decreti privatum, libere alii conferenda, qui velit et possit quod dictum est adimplere.

Since therefore the mouth of the threshing ox ought not to be bound, but he who serves the altar ought to live from the altar, we establish that, notwithstanding any custom of the bishop or patron, or of any other whatsoever, a portion sufficient be assigned to the presbyters themselves. And he who has a parochial church, let him serve it not through a vicar, but by himself, in the order which the care of that church requires, unless perhaps the parochial church be annexed to a dignity or prebend. In which case we grant that he who has such a prebend or dignity, when it is necessary for him to serve in the greater church, shall have in that parochial church a suitable and perpetual vicar canonically instituted, who, as has been said, shall have a congruent portion from that church’s revenues; otherwise let him know himself to be deprived of it by the authority of this decree, to be freely conferred upon another who is willing and able to fulfill what has been said.

Illud autem penitus interdicimus, ne quis in fraudem de proventibus ecclesiae, quae curam habere debet proprii sacerdotis, pensionem alii quasi pro beneficio conferre praesumat.

We utterly interdict this: that no one, in fraud, presume to confer from the revenues of a church—which ought to have the care of its own priest—a pension to another as if for a benefice.

CAP. XXXI.

CHAPTER 31.

Non debent religiosi ecclesias vel decimas a laicis sine dioecesanorum consensu recipere, excommunicatos vel interdictos ad divina admittere, in ecclesiis quoque, quae ad eos non pleno iure pertinent, instituere vel destituere; sed praesentabunt dioecesanis ad eas viros idoneos.

Religious ought not to receive churches or tithes from the laity without the consent of the diocesans, nor admit the excommunicated or the interdicted to the divine rites, nor, moreover, in churches which do not pertain to them by full right, to institute or remove; but they shall present to the diocesans suitable men for them.

Idem in eodem.

The same in the same.

In Lateranensi concilio noscitur fuisse prohibitum, ne quilibet regulares ecclesias seu decimas sine episcoporum consensu de manu laici praesumant accipere, nec excommunicatos vel nominatim interdictos admittant aliquatenus ad divina. Nos autem id fortius inhibentes, transgressores digna curavimus animadversione punire, statuentes nihilominus, quatenus in ecclesiis, quae ad ipsos pleno iure non pertinent, iuxta eiusdem concilii statuta episcopis instituendos presbyteros repraesentent, ut illis de plebis cura respondeant, ipsis vero pro rebus temporalibus rationem exhibeant competentem, institutos vero removere non audeant episcopis inconsultis. Sane adiicimus, ut illos repraesentare procurent, quos vel conversatio notos reddit, vel commendat pro babile testimonium praelatorum.

In the Lateran council it is known to have been prohibited that any regulars presume to receive churches or tithes from the hand of a layman without the consent of the bishops, nor in any wise to admit the excommunicated or those interdicted by name to the divine things. But we, inhibiting this more forcefully, have taken care to punish the transgressors with worthy animadversion, establishing nonetheless that, in churches which do not pertain to them with full right, they present to the bishops presbyters to be instituted according to the statutes of the same council, so that they may answer to them for the care of the people, and render to them a suitable account for temporal matters, and that they not dare to remove those instituted, the bishops not having been consulted. Indeed we add that they should take care to present those whom either their conversation makes known, or the probable testimony of prelates commends.

CAP. XXXII.

CHAPTER 32.

Abens in theologiae studio fructus beneficiorum suorum percipit in absentia, sed quotidianas distributiones non.

One absent for the study of theology receives the fruits of his benefices in absentia, but not the daily distributions.

Honorius III. Abbati et Priori sanctae Genovefae.

Honorius 3. To the Abbot and the Prior of Saint Genevieve.

Licet vobis direxerimus scripta nostra, ut dilecto filio magistro N. Eboracensi archidiacono, in sacra pagina cupienti studere, proventus suos ecelesiastic os faceretis integre ministrari : nolumus tamen, nec nostrae intentionis exstitit, ut quotidianas illas distributiones, quae tantum residentibus in ecclesiis, et his, qui intersunt horis canonicis, exhibentur, ei tribui faciatis.

Although we directed our writings to you, that to our beloved son Master N., archdeacon of York, desirous to study the sacred page, you should cause his ecclesiastical revenues to be fully administered : nonetheless we do not wish, nor was it our intention, that those daily ones distributions, which are furnished only to those residing in the churches, and to those who are present at the canonical hours, you should cause to be granted to him.

CAP. XXXIII.

CHAPTER 33.

Propter paupertatem praebendarum ecclesiae cathedralis possunt eis annecti capellae, reservata ipsarum presbyteris congrua portione.

On account of the poverty of the prebends of the cathedral church, chapels can be annexed to them, with a suitable portion reserved for their presbyters.

Idem Vesprimensi Episcopo.

The same to the Bishop of Veszprém.

Exposuisti nobis in nostra praesentia constitutus, quod ecclesiae tuae canonici, diminuta ipsorum provisione a tempore concilii generalis, quum eis extunc non fuerint ad eorum sustentationem concessae capellae, sicut ante fieri consuevit, de reditibus praebendarum suarum, quum nimis sint exiles, nequeunt sustentari, propter quod plures ipsorum eadem ecclesia relicta in eiusdem clericatus coguntur opprobrium aliorum se obsequiis mancipare. Unde humiliter supplicuisti, ut de capellis eisdem provisionem eorum de nostra permissione tibi ampliare liceret. Quia vero per hoc statutis derogaretur eiusdem concilii, quae servari volumus inconcusse, te in hac parte nequivimus exaudire.

You set forth to us, having stood in our presence, that the canons of your church, their provision having been diminished from the time of the general council, since from that time chapels have not been granted to them for their sustentation, as was accustomed to be done before, from the revenues of their prebends, since they are too meager, are not able to be sustained, on account of which several of them, with that same church left, to the opprobrium of the same clericate are compelled to enslave themselves to the services of others. Wherefore you humbly supplicated that, from the same chapels, by our permission, it might be allowed to you to enlarge their provision. But because by this the statutes of that same council would be derogated, which we wish to be observed unshaken, we were not able to hear you in this matter.

Verum illorum paupertati paterno compatientes affectu, et tibi etiam, prout exposcit devotionis tuae meritum, gratiam facere cupientes, fraternitati tuae de qua plenam fiduciam obtinemus, praesentium auctoritate committimus, ut, Si evidens necessitas vel utilitas exigat, praebendas ecclesiae tuae poteris de capellis in perpetuum annectendis eisdem, sicut discretione praevia expedire videris, augmentare, reservata tamen congrua singularum cap ellarum presbyteris portione. [Nulli ergo etc. Dat.

Truly, sympathizing with their poverty with a paternal affection, and wishing also to do a favor to you, as the merit of your devotion demands, we commit by the authority of these presents to your fraternity, in whom we obtain full confidence, that, If evident necessity or utility should require, you can augment the prebends of your church from chapels to be in perpetuity annexed to the same, as you shall see to be expedient with prior discretion, the congruous portion nevertheless being reserved to the presbyters of the several chap els. [Therefore let no one etc. Given.

Later. IV. Kal. Febr. 1225.]

Lateran. 4th day before the Kalends of February. 1225.]

CAP. XXXIV.

CHAPTER 34.

Licet ecclesia ex donatione laici beneficium conferat, tenet illius beneficii impetratio, de hoc mentione non habita.

Although the Church may confer a benefice from the donation of a layman, the impetration of that benefice holds, no mention having been made of this.

Idem Episcopo et Priori et Archidiacono Herfordensibus.

The same, to the Bishop and the Prior and the Archdeacon of Hereford.

Dilectus filius G. pauper clericus nobis proposuit, quod, quum decano et capitulo ecclesiae beati Martini Andegavensis preces direxerimus et praecepta, ut ipsum, quam cito facultas se offerret, in canonicum reciperent et in fratrem, vobis super hoc exsecutoribus sibi datis, vacantibus interim duabus in ecclesia praefata praebendis, dictus clericus, ut mandatum nostrum exsequeremini circa ipsum, a vobis cum instantia postulavit. Sed quia ipsorum decani et capituli procurator excipiendo proposuit, nostras super hoc literas non valere pro eo, quod in eis mentio non fiebat, quod praefatus decanus ex donatione regis praebendarum eiusdem ecclesiae collationem haberet, vos mandati nostri exsecutores non esse interloquendo dixistis, et sic illae duae praebendae, quae medio tempore vac averunt, aliis sunt collatae, et dictus clericus occasione huiusmodi, quam vos malitiose recepisse videmini, remansit hactenus sua provisione frustratus, propter quod idem nostram audientiam appellavit, appellationi cuius dicimini detulisse. Nolentes igitur, ut saepe dictus clericus frustratus a vobis literarum nostrarum commodo ulterius suspendatur, vobis firmiter Mandamus, quatenus, occasione huiusmodi, quam reputamus frivolam, non obstante, mandatum nostrum ad vos pro ipso directum taliter sine difficultate qualibet exsequi procuretis, quod ipse propter hoc ad nos ulterius non recurrat, nec vos possitis de inobedientia reprehendi, quae idolatriae comparatur.

The beloved son G., poor cleric, set before us that, when we had directed prayers and precepts to the dean and chapter of the church of blessed Martin of Angers, that they should receive him, as soon as opportunity offered itself, as a canon and as a brother, you having been given to him as executors herein, with two prebends meanwhile vacant in the aforesaid church, the said cleric asked of you with urgency that you would execute our mandate concerning him. But because the proctor of the same dean and chapter, by way of exception, alleged that our letters on this were not valid, for this reason, that in them no mention was made that the aforesaid dean, by the king’s donation, held the collation of the prebends of the same church, you declared by an interlocutory that you were not executors of our mandate, and thus those two prebends, which in the meantime became vacant, were conferred upon others, and the said cleric, on an occasion of this kind, which you seem to have received maliciously, has until now remained frustrated of his provision, on account of which the same appealed to our hearing, to whose appeal you are said to have deferred. Not wishing therefore that the oft-mentioned cleric, frustrated, be by you further suspended from the benefit of our letters, firmly to you Mandamus, that, this sort of occasion, which we consider frivolous, notwithstanding, you take care to execute our mandate directed to you on his behalf in such manner without any difficulty whatsoever, that for this he need not further recur to us, nor can you be reproved for disobedience, which is compared to idolatry.

CAP. XXXV.

CHAPTER 35.

Pueri et alias beneficiati non sunt idonei ad beneficia consequenda. H. d. inhaerendo verbis literae.

Boys and otherwise beneficed persons are not fit for obtaining benefices. Here it is thus, by adhering to the letter of the text.

Gregorius IX. Argentinensi Episcopo.

Gregory 9. To the Bishop of Strasbourg.

Super in ordinata ordinatione (Et infra:) Quum autem illi sint in ecclesiis idonei reputandi, qui servire possunt et volunt in ipsis, consultationi tuae taliter respondemus, quod pueri et beneficiati, qui non possunt in eadem ecclesia deservire, in ea non debent idonei reputari.

On an orderly ordination (And below:) Since those are to be reckoned suitable in the churches who can and will serve in them, we thus respond to your consultation, that boys and beneficiates, who cannot render service in that same church, ought not to be reckoned suitable in it.

CAP. XXXVI.

CHAPTER 36.

Pro unius praebendae integratione alia dividi non debet.

For the integration of one prebend, another ought not to be divided.

Idem Archiepiscopo et Magistro R. Turonensibus.

The same to the Archbishop and to Master R., of Tours.

Quum causam, quae inter Aurelianensem episcopum et I. de Blesis canonicum sanctae Crucis super integratione praebendae ipsius canonici vertebatur, vobis duxerimus committendam (Et infra:) Consultationi vestrae taliter respondemus, quod nostrae intentionis non exstitit, ut pro integratione praebendae supradicti canonici praebenda de novo aliqua scinderetur.

When the case, which was pending between the bishop of Orléans and I. of Blois, a canon of Holy Cross, concerning the integration of the prebend of that canon, we judged should be entrusted to you (And below:) We reply thus to your consultation: it was not our intention that, for the integration of the prebend of the aforesaid canon, any prebend should be split anew.

CAP. XXXVII.

CHAPTER 37.

Clerici ignobiles et non eminentis scientae propter hoc non debent a praebendis repelli, etiam in ecclesia, quae tales admittere non consuevit.

Clerics of ignoble rank and of non-eminent learning ought not for this reason to be repelled from prebends, even in a church which is not accustomed to admit such persons.

Idem.

The same.

Venerabilis frater noster Portuensis episcopus supplicavit, ut, quum quandam praebendam, quae in Argentinensi ecclesia tamdiu vacaverat, quod donatio eius erat ad sedem apostolicam devoluta, I. clerico contulerit, dum in illis partibus legationis officio fungeretur, suam collationem benigno prosequeremur affectu. Verum procurator Argentini capituli proposuit ex adverso, quod idem capitulum, hoc audito, consuetudinem allegans antiquam inviolabiliter observatam, iuxta quam nullum, nisi nobilem et liberum, et ab utroque parente illustrem, honestae conversationis ac eminentis scientiae, in suum consortium hactenus admiserant, ne contra hoc fieret, maxime quum nulla tunc praebenda vacaret, antequam monitorias vel exsecutorias literas recepisset, ad sedem apostolicam appellavit. (Et infra:) Nos igitur attendentes quod non generis, sed virtutum nobilitas vitaeque honestas gratum Deo faciunt et idoneum servitorem, ad cuius regimen non multos secundum carnem nobiles et potentes elegit, sed ignobiles ac pauperes eo, quod non est personarum acceptio apud ipsum, et vix ad culmina dignitatum, nedum praebendas viri eminentis scientiae valeant reperiri, exceptiones huius modi non duximus admittendas.

Our venerable brother, the bishop of Portus, supplicated that, since he had conferred a certain prebend—which in the church of Strasbourg (Argentinensis) had stood vacant so long that its donation had devolved to the Apostolic See—upon the cleric I., while he was discharging in those parts the office of legation, we would pursue his collation with a benign affect. But the procurator of the Strasbourg chapter set forth in opposition that the same chapter, on hearing this, alleging an ancient custom inviolably observed—according to which they had hitherto admitted no one into their fellowship unless he were noble and free, and illustrious from both parents, of honest conduct and eminent knowledge—appealed to the Apostolic See lest anything be done against this, especially since at that time no prebend was vacant, before he had received monitory or executory letters. (Et infra:) We therefore, considering that it is not the nobility of lineage but the nobility of virtues and the honesty of life that make one pleasing to God and a fitting servant—on whose account He chose for His governance not many nobles and powerful according to the flesh, but the ignoble and the poor, since there is no acceptance of persons with Him—and that men of eminent knowledge can scarcely be found for the summits of dignities, let alone for prebends, have not judged exceptions of this kind to be admitted.

(Et infra:) Discretioni vestrae mandamus, quatenus, si vobis constiterit, praedictam praebendam vacasse, quando ipsam dicto I. contulit episcopus memoratus, ipsum ad eam recipi faciatis.

(And below:) We mandate to your discretion that, if it is established to you that the aforesaid prebend was vacant when the aforesaid bishop conferred it upon the said I., you cause him to be received to it.

CAP. XXXVIII.

CHAPTER 38.

Si mandatur provideri in ecclesia, non potest de ecclesia provideri.

If it is mandated that provision be made in the church, provision cannot be made from the church.

Idem.

The same.

Quum olim priori sanctae M. dederimus in mandatis, ut G. diacono in aliqua ecclesia civitatis vel dioecesis Lucanae auctoritate apostolica provideret, idem praefatum G. ecclesiae sancti Petri de Vico rectorem auctoritate huiusmodi nisus est designare, in qua rector ab eiusdem ecclesiae clericis eligi consuevit, excommunicationis sententiam nihilominus proferens in rebelles. Quum igitur mandatum huiusmodi se ad talia non extendat, nec ad rectoriam vel dignitatem nostra feratur intentio, quum pro simplic i beneficio iussio nostra manat : mandamus, quatenus tam institutionem huiusmodi quam excommunicationis sententiam propter hoc latam denuncies non tenere.

When once we gave in mandates to the prior of Saint M. that he should, by apostolic authority, provide for G., a deacon, in some church of the city or of the diocese of Lucania, the same person, by such authority, tried to designate the aforesaid G. as rector of the church of Saint Peter of Vico, in which the rector is accustomed to be elected by the clerics of that same church, nevertheless pronouncing a sentence of excommunication upon the rebels. Since, therefore, a mandate of this kind does not extend itself to such matters, nor is our intention directed to a rectory or a dignity, since our order issues for a simple benefice: we command that you denounce that both such an institution and the sentence of excommunication pronounced for this reason do not hold.

TITULUS VI. DE CLERICO AEGROTANTE VEL DEBILITATO.

TITLE 6. ON A CLERIC BEING SICK OR DEBILITATED.

CAP. I.

CHAPTER 1.

Clericus infirmus integre percipit fructus beneficii sui.

An infirm cleric receives the fruits of his benefice in full.

Gregorius Candido Episcopo Urbevetano.

Gregory to Candidus, Bishop of Orvieto.

Quum percussio corporalis, [utrum pro purgatione an pro vindicta contingat, Dei in hoc iudicium ignoratur, non debet a nobis addi flagellatis afflictio, ne nos culpae,] quod absit, offensa respiciat. Et quia praesentium lator Calumniosus pro hac percussione, quam sustinet, consueta sibi commoda ab ecclesia vestra asserit negari, idcirco Fraternitatem tuam praesentibus hortamur epistolis, quatenus latorem praesentium ad percipienda beneficia, quae consueta sunt ab ecclesia tua, aegritudo sua non debeat impedire; quia, si alii eius essent exemplo deterriti, forte non posset qui militaret ecclesiae inveniri, sed secundum loci eius ordinem quaecunque ei, si sanus esset, poterant ministrari, de ipsa exiguitate, quae ecclesiae potest accedere, fraternitas tua divini contemplatione iudicii praebeat aegrotanti, [quatenus etc.]

When corporal striking, [whether it occurs for purgation or for vengeance, God’s judgment in this is unknown; affliction ought not to be added by us to the scourged, lest the offense regard us for blame,] far be it, should the offense regard us. And because the bearer of these presents, Calumniosus, on account of this striking which he endures, asserts that the customary benefits for himself are denied by your church, therefore we exhort your Fraternity by these present letters, that his sickness ought not to impede the bearer of these presents from receiving the benefits which are customary from your church; because, if others were deterred by his example, perhaps one who would serve the church could not be found; but according to the order of his place, whatever could be ministered to him, if he were sound, from the very scantiness which can accrue to the church, let your fraternity, in the contemplation of the divine judgment, provide to the ailing man, [so that, etc.]

CAP. II.

CHAPTER 2.

Presbyter, cui medietas palmae cum duobus digitis est abscissa, missam non celebrat, sed ceteris sacerdotalibus fungi potest.

The presbyter, whose half of the palm along with two fingers has been cut off, does not celebrate mass, but he can perform the other sacerdotal functions.

Eugenius Papa.

Pope Eugene.

Presbyterum, cuius duos digitos cum medietate palmae a praedone abscissos esse significasti, missam non permittimus celebrare, quia nec secure propter debilitatem, nec sine scandalo propter deformitatem membri hoc fieri posse confidimus. Ipsum autem ceteris officiis sacerdotal ibus fungi minime prohibemus. [Praeterea etc. (cf. c.1.de apostat.

We do not permit the presbyter, whose two fingers together with half the palm you indicated to have been cut off by a brigand, to celebrate mass, because we are confident that this cannot be done either safely on account of debility, or without scandal on account of the deformity of the member. But we by no means forbid him to perform the other sacerdotal offices. [Moreover etc. (cf. ch.1.on apostates

V. 9.)]

5. 9.)]

CAP. III.

CHAPTER 3.

Si rector ecclesia sit leprosus, dandus est ei coadiutor.

If the rector of the church is leprous, a coadjutor must be given to him.

Lucius III.

Lucius 3.

De rectoribos ecclesiarum leprae macula usque adeo infectis, quod altari servire non possunt, nec sine magno scandalo eorum, qui sani sunt, ecclesias ingredi, hoc volumus te tenere, quod eis dandus est coadiutor, qui curam habeat animarum, et de facultatibus ecclesiae ad sustentationem suam congruam recipiat portionem.

Concerning rectors of churches infected with the stain of leprosy to such a degree that they cannot serve at the altar, nor enter the churches without great scandal to those who are sound, this we wish you to hold: that a coadjutor is to be given to them, who shall have the care of souls, and from the faculties of the church shall receive an appropriate portion for his own sustentation.

CAP. IV.

CHAPTER 4.

Si rector ecclesiae sit leprosus, ab administrationis officio removetur; sed de bonis ecclesiae sustentatur.

If the rector of a church be leprous, he is removed from the office of administration; but he is sustained from the goods of the church.

Clemens III.

Clement III.

Tua nos duxi t fraternitas consulendos: (Et infra: [cf. c. 19.de sent. exc. V.39.]) De sacerdotevero, qui divino iudicio leprae morbo repercussus in parochiali ecclesia praelationis officio fungitur, dicimus, quod pro scandalo et abominatione populi ab administrationis debet officio removeri, ita quidem, quod iuxta facultates ecclesiae sibi necessaria, quamdiu vixerit, ministrentur.

Your fraternity has led us to be consulted: (And below: [cf. c. 19.on the sentence of excommunication 5.39.]) Concerning the priestindeed, who, by divine judgment struck with the disease of leprosy, is discharging the office of prelation in the parochial church, we say that, for the scandal and abomination of the people, he ought to be removed from the office of administration, so indeed that, according to the faculties of the church, the things necessary to him be ministered as long as he shall live.

CAP. V.

CHAPTER 5.

Episcopo, qui propter morbum incurabilem pastorale officium exercere non potest, dandus est coadiutor.

A bishop who, on account of an incurable illness, cannot exercise the pastoral office is to be given a coadjutor.

Innocentius III. Arelatensi Archiepiscopo.

Innocent III. To the Archbishop of Arles.

Ex parte fuit propositum coram nobis, quod, quum venerabilis frater noster Aurasiensis episcopus gravi et incurabili morbo fere iam per quadriennium labotaverit ita, quod pastorale officium non potuit, nec potest ullatenus exercere, nobilis vir de Baucio princeps terrae illius, consules ac cives civitatis eiusdem a te postulant incessanter, ut tam ipsis quam Aurasicensi ecclesiae, quum sis metropolitanus eorum, studeas providere. Verum quum tu ipsum ad cessionem compellere non possis, nec debeas ullo modo, nec afflictio afflictio sit addenda, immo potius sit ipsius miseriae miserendum, eo, quod idem vir bonus exstiterit et honestus, et ecclesiam salubri ter sibi commissam gubernaverit, quid super his agere debeas, sedem duxisti apostolicam consulendam. Nos igitur volentes tam praefato episcopo quam ecclesiae suae salubriter providere, fraternitati tuae taliter respondemus et per apostolica scripta mandamus, quatenus illi coadiutorem associes virum providum et honestum, per quem tam episcopo quam populo sibi commisso utiliter consulatur. [Dat.

On one side it was set forth before us that, since our venerable brother, the bishop of Orange, has suffered from a grave and incurable sickness for almost four years already, such that he was able, nor is he able in any way to exercise the pastoral office, a noble man of Baux, the prince of that land, the consuls and the citizens of that same city ceaselessly beg of you, that, as much for them as for the Church of Orange, since you are their metropolitan, you would strive to provide. But since you are not able, nor ought you in any way, to compel him to resignation, nor should affliction be added to affliction; nay rather, it let be his misery that is to be pitied, in that the same man has proved good and honorable, and has governed to the welfare the church committed to him, what you ought to do concerning these things, you have judged that the Apostolic See should be consulted. We, therefore, wishing to provide both to the aforesaid bishop and to his church healthfully, we thus respond to your fraternity and by apostolic writings we command, that you associate to him a coadjutor, a prudent and honorable man, through whom both for the bishop and for the people committed to him provision may be usefully made. [Dated.

Rom. ap. S. Petr. IV. Non.

Rome, at St. Peter’s, the 4th day before the Nones.

Dec. Pont. nostr.

December. Of our pontificate.

Ao. VII. 1204.]

Year 7. 1204.]

CAP. VI.

CHAPTER 6.

Honorius III. Episcopo Aversano.

Honorius 3. To the Bishop of Aversa.

Consultationibus (Et infra:) Archidiacono autem, quem morbo paralytico laborantem officium linguae asseris amisisse, coadiutor est merito adhibendus, maxime si de ipsius processerit voluntate.

In the Consultations (And below:) To the Archdeacon, moreover, whom you assert, laboring under a paralytic disease, to have lost the function of the tongue, a coadjutor is deservedly to be employed, especially if it shall proceed from his own will.

TITULUS VII. DE INSTITUTIONIBUS.

TITLE 7. ON INSTITUTIONS.

CAP. I.

CHAPTER 1.

Numerus clericorum debet institui in ecclesiis collegiatis secundum facultatem ipsarum.

The number of clerics ought to be instituted in collegiate churches according to their own resources.

Ex concilio Arelatensi.

From the Council of Arles.

Non amplius suscipiantur in monasterio monachorum aut clericorum, seu etiam puellarum, quam quot se regere de bonis ecclesiae absque penuria ecclesiae possint.

Let no more be admitted in a monastery of monks or of clerics, or even of maidens, than as many as can support themselves from the goods of the church without penury to the church.

CAP. II.

CHAPTER 2.

Laici in canonicos non possunt institui.

Laymen cannot be instituted as canons.

Eugenius.

Eugene.

In ecclesia vestra certum numerum canonicorum, sicut nobis innotuit, comm uniter instituere curavistis, et institutionem vestram religione firmare iuramenti. Unde, quia numero illo successu temporum diminuto in dubitationem deducitis, utrum ipsum numerum de institutione canonicorum supplere possitis, laicis computatis, qui in ecclesia vestra canonicorum titulo nominantur, et statutus numerus sit impletus, ut haec ambiguitas a vestris cordibus auferatur, nobis videtur, quod, Quum laici non debeant in canonicorum numero computari, nec vos debeatis differre, quo minus statutum numerum, iuramento praestito roboratum, de aliis clericorum personis idoneis canonicos suppleatis; nec enim alia vestra intentio fuisse putatur, quam quod tales ad supplendum numerum, quum necesse foret, invenire unanimiter curetis, per quos Deo in divinis officiis per ecclesiasticos ordines congrue serviatur. Ad haec vero districtius prohibemus, ne de cetero laicos in canonicos admittatis.

In your church you have taken care in common to institute a fixed number of canons, as has become known to us, and to strengthen your institution by the religion of an oath. Whence, because, that number having been diminished with the succession of times, you bring into doubt whether you can make up that very number from the institution of canons, with laymen computed, who in your church are named with the title of canons, and the fixed number be fulfilled, so that this ambiguity may be taken away from your hearts, it seems to us that, Since laymen ought not to be computed in the number of canons, neither ought you to defer, so that the fixed number, strengthened by the oath having been taken, be made up from other suitable persons of the clergy as canons; for neither is any other intention of yours thought to have been, than that you should take care unanimously to find such persons to supply the number, when it should be necessary, through whom God may be served fittingly in the divine offices through ecclesiastical orders. Moreover, we more strictly forbid that henceforth you admit laymen into the canons.

CAP. III.

CHAPTER 3.

Institutio beneficiorum spectat ad episcopos vel eorum officiales.

The institution of benefices pertains to bishops or their officials.

Alexander III. Cantuariensi Archiepiscopo et eius Suffraganeis.

Alexander 3. To the Archbishop of Canterbury and his Suffragans.

Ex frequentibus querelis personarum satis manifeste didicimus, in partibus vestris consuetudinem pravam admodum et enormem, et sanctorum Patrum constitutionibus omnimodo contrariam a multis retro temporibus invaluisse, quod videlicet clerici, caeca cupiditate ducti, ecclesias et ecclesiastica beneficia sine consensu episcopi dioecesis vel officialium suorum, qui hoc de iure possunt facere, recipiunt, minus quam deceat sollicite cogitantes, quomodo id a Patrum sanctorum est institutionibus alienum et ecclesiasticae contrarium honestati. Unde, quum tu, frater archiepiscope, ex officio tibi commisso tam iniquam consuetudinem de provincia tua velis, sicut debes, radicitus exstirpare, tam in clericos illos, qui ecclesias vel ecclesiastica beneficia de cetero taliter occupata scienter detinent, quam in eos qui ecclesias vel ecclesiastica beneficia de cetero taliter occupare praesumpserint, sicut ex literis tuis intelleximus, excommunicationis sententiam protulisti. Nos itaque eandem sententiam ratam et firmam habentes, et eam auctoritate apostolica confirmantes, per apostolica scripta praecipiendo mandamus, quatenus singuli vestrum, sententiam in suis episcopatibus saltem quater in anno innovantes, eam contradictione et appellatione cessante faciatis inviolabiliter observari, clericos ipsos, qui ipsam sententiam incurrerunt vel de cetero incurrerint, nisi congrue satisfecerint, et a praesumptione sua omnino destiterint, absolvere minime praesumatis.

From frequent complaints of persons quite manifestly we have learned that in your parts an evil custom, very and enormous, and altogether contrary to the constitutions of the holy Fathers, has prevailed from many times back, to wit, namely that clerics, led by blind cupidity, churches and ecclesiastical benefices, without the consent of the bishop of the diocese or of his officials, who by right can do this, they receive, considering less than befits solicitously how that is alien from the institutions of the holy Fathers and contrary to ecclesiastical propriety. Wherefore, since you, brother archbishop, from the office committed to you, wish, as you ought, to root out from your province such an unjust custom by the roots, upon those clerics who churches or ecclesiastical benefices henceforth so occupied knowingly hold, as well as upon those who shall in such a manner hereafter presume to occupy churches or ecclesiastical benefices, as we have understood from your letters, you have pronounced the sentence of excommunication. We therefore, holding the same sentence to be valid and firm, and confirming it by apostolic authority, by apostolic writings, giving precept we mandate, to wit, that each of you, renewing the sentence in his bishopric at least four times in the year, cause it, contradiction and appeal ceasing, to be observed inviolably; do not by any means presume to absolve those clerics who have incurred that sentence or shall have incurred or hereafter incur it, unless they shall have suitably satisfied, and shall have utterly desisted from their presumption.

CAP. IV.

CHAPTER 4.

Ultra facultates non debet quis institui invitis clericis ecclesiae.

Beyond the faculties, one ought not to be instituted, the clerics of the church being unwilling.

Clemens III. Clero Constantinopolitano.

Clement 3. To the Constantinopolitan Clergy.

Auctoritate apostolicae sedis debitoque officii nostri compellimur, viros ecclesiasticos oculo benigniori prospicere, eisque, ne graventur molestiis, pastorali sollicitudine providere. Hac itaque ratione inducti auctoritate apostolica prohibemus, ne aliquis vestrum a quocunque in civili vel criminali negotio, nisi in foro ecclesiastico impetatur, nec per saecularem personam carceri aut vinculis, nisi ab archiepiscopo suo eiectus fuerit ex ordine clericali, aliquatenus mancipetur, nec absque rationabili et manifesta causa in officio suo, vel iure suo gravamen ab aliquo patiatur. Prohibemus etiam, ne vicarius repis seu quaecunque persona vicem saecularis potestatis gerens vobis in domibus vel aliis rebus vestris iniuriavm praesumat inferre; sed tam in his quam in aliis privilegia, vobis a regibus vel archiepiscopis pia consideratione concessa, inviolata volumus conservari. Statuimus insuper, ut nullus in ecclesiis vestris ultra, quam facultates earum sustineant, vobis instituatur invitis.

By the authority of the Apostolic See and by the debt of our office we are compelled to look upon ecclesiastical men with a kinder eye, and with pastoral solicitude to provide for them, lest they be burdened with annoyances. Therefore, moved by this reasoning, by apostolic authority we prohibit that any of you be impleaded by anyone in a civil or criminal matter, except in the ecclesiastical forum; nor that he be in any way consigned by a secular person to prison or chains, unless he shall have been cast out by his own archbishop from the clerical order; nor that, without reasonable and manifest cause, he suffer a burden in his office or in his right from anyone. We also prohibit that the vicar of the king or whatever person bearing the role of secular power presume to inflict injury upon you in your houses or other goods; but both in these and in other matters we wish the privileges, granted to you by kings or archbishops with pious consideration, to be preserved inviolate. We furthermore decree that no one in your churches be instituted beyond what their resources can sustain, against your will.

CAP. V.

CHAPTER 5.

Quum in ecclesiis oportet extraneos institui, non debent institui clerici certae originis tantum, sed undecunque sint; dum tamen sint idonei.

When in the churches it is necessary to institute outsiders, clerics ought not to be instituted only of a certain origin, but from wherever they may be; provided, however, that they be suitable.

Innocentius III. S. Marcelli et S. Susannae cardinali apostolicae sedis legato.

Innocent 3. To the Cardinal Legate of the Apostolic See of St. Marcellus and St. Susanna.

Ad decorem et commodum tam ecclesiae S. Sophiae, quam aliarum ecclesiarum, quae sunt in urbe Constantinopolitana constructae, noscitur pertinere, ut literati viri et morum honestate conspicui, de quibuslibet mundi partibus venientes, institui debeant in eisdem. Verum Sicut nostris auribus est suggestum, venerabilis frater noster Constantinopolitanus patriarcha, eorum immemor, quae sibi suggesimus viva voce ac postmodum per scripta mandavimus, si tamen ad ipsum nostrae literae pervenerunt, aliarum nationum clericos spernens, Venetos tantum in Constantinopolitanis ecclesiis satagit collocare, non attendens, quod in omni gente qui facit iustitiam acceptus est Deo, nec sanctuarium Dei convenit iure hereditario possideri. Quocirca discretioni vestrae per apostolica scripta [praecipiendo] mandamus, quatenus moneatis eundem, ut viros religiosos, honestos et literatos, et alias idoneos, undecunque originem duxerint, in praedictis ecclesiis, et maxime in maiori, instituere non postponat; alioquin indignum se reddet, ut vos aliarum clericos nationum ad eius obedientiam compellatis; praesertim quum ipsi propter hoc ad nostram duxerint audientiam appellandum. Nec dissimulare potestis, quin hoc nostris auribus intimetis, ut ex hoc ipso, an verum sit quod super hoc Venetis dicitur promisisse, coniicere valeamus.

To the adornment and the convenience both of the church of St. Sophia and of the other churches which are constructed in the city of Constantinople, it is known to pertain that literate men and conspicuous for honesty of morals, coming from whatever parts of the world, ought to be instituted in the same. But as it has been suggested to our ears, our venerable brother the patriarch of Constantinople, forgetful of those things which we suggested to him viva voce and afterwards mandated through writings, if indeed our letters have come to him, spurning clerics of other nations, is eager to place only Venetians in the Constantinopolitan churches, not attending to the fact that in every nation he who does justice is acceptable to God, nor does it befit that the sanctuary of God be possessed by hereditary right. Wherefore to your discretion through apostolic writings [by commanding] we mandate, that you warn the same, that he should not postpone to institute men religious, honest, and literate, and otherwise fit, from wherever they have drawn their origin, in the aforesaid churches, and especially in the greater; otherwise he will render himself unworthy, that you compel clerics of other nations to his obedience; especially since they on this account have judged it right to appeal to our audience. Nor can you dissemble, but that you intimate this to our ears, so that from this very thing we may be able to conjecture whether it be true what he is said to have promised to the Venetians concerning this.

Si qui vero clerici per vos vel alterum vestrum sunt in praedictis ecclesiis instituti, appellatione postposita faciatis eos pacifica possessione gaudere, amotos sicut iustum fuerit per censuram ecclesiasticam appellatione remota facientes restitui ad easdem [Quod si non Dat. etc. Ferentini XI. Kal.

If indeed any clerics have been instituted in the aforesaid churches by you or by the other of you, with appeal set aside, you shall cause them to enjoy peaceful possession, causing those removed, as shall be just, to be restored to the same by ecclesiastical censure with appeal removed [But if not. Dated, etc., at Ferentino, 11 Kal.]

Iul. Ao. IX. 1206.]

July, Year 9. 1206.]

CAP. VI.

CHAPTER 6.

Institutiones et custodiae possunt de iure speciali ad non episcopum pertinere, et pendente lite cum diocesano defenditur in possessione. H. d. Vel sic: Si possidet ius instituendi is, ad quem de iure communi non spectat, pendente iudicio proprietatis in posessione defenditur.

Institutions and custodianships can by special right pertain to a non-bishop, and, while litigation with the diocesan is pending, he is defended in possession. H. d. Or thus: If the one who possesses the right of institution is one to whom by common right it does not pertain, while the suit of ownership is pending he is defended in possession.

Idem Heliensi Episcopo et Archidiacono Norvicensi.

The same to the Bishop of Ely and to the Archdeacon of Norwich.

Quum venissent ad apostolicam sedem dilecti filii magister Honorius archidiaconus Richemundiae, et magister Columbus subdiaconus noster I. de Eboraco, et R. Avenel et procuratores venerabilis fratris nostri Eboracensis archiepiscopi, eos in consistorio nostro duximus audiendos. Ex parte archiepiscopi memorati fuit propositum, quod institutio personarum et custodia ecclesiarum vacantium ad eum in dioecesi sua spectat tam de iure communi quam de consuetudine generali. Verum quidam praedecessores ipsius quibusdam archidiaconis Richemundiae tam institutionem quam custodiam personaliter commiserunt, eas sibi alicuius tempore retinentes, et libere, sicut spectabat ad eos, utentes eisdem ita, quod archiepiscopus, qui Eboracensi ecclesiae modo praeest, W. de Chimil., quondam archidiacono Richemundiae, illas ad preces inclitae Recordationis Ricardi regis Anglorum de gratia speciali concessit, et eo in episcopum post electo sibi retinuit tanquam suas. [Quumque archidiaconatum illum praedicto magistro intenderet assignare, tam ante concessionem, quam in concessione ipsius expressit, quod tam institutiones sibi quam custodias reservabat. Cui archidiaconus ipse respondit, quod contra Deum ageret et iuri canonico derogaret, si institutiones ecclesiarum sibi usurpare praesumeret, quae soli archiepiscopo competebant.

When they had come to the apostolic see, the beloved sons Master Honorius, archdeacon of Richmond, and Master Columbus, our subdeacon, I. of York, and R. Avenel, and the procurators of our venerable brother, the archbishop of York, we caused them to be heard in our consistory. On behalf of the aforesaid archbishop it was set forth that the institution of persons and the custody of vacant churches pertains to him in his diocese both by common law and by general custom. But certain of his predecessors personally entrusted both institution and custody to certain archdeacons of Richmond, retaining them for themselves for some time, and freely, as it pertained to them, using the same, in such wise that the archbishop, who now presides over the church of York, granted them to W. de Chimil., formerly archdeacon of Richmond, at the prayers of the of renowned Memory Richard, king of the English, of special grace, and after he was later elected bishop he retained them to himself as his own. [And when he intended to assign that archdeaconry to the aforesaid master, both before the grant and in the grant itself he declared that he reserved to himself both the institutions and the custodies. To which the archdeacon himself replied that he would act against God and would derogate from canon law if he should presume to usurp to himself the institutions of the churches, which belonged to the archbishop alone.

Deinde libertatibus ipsis renuntians, renunciationem suam redegit in scriptis: et ad maiorem cautelam sigillo proprio roboravit, ac tandem quod eis se nullatenus immisceret, corporaliter praestitit sacramentum.] Inter alia vero archidiaconus ipse respondit, quod, quum inclytae recordationis primus Henricus rex Angliae apud Carleolum sedem episcopalem vellet de novo creari, quia ex hoc archidiaconatus Richemundiae laedebatur, rex ipse a bonae memoriae T. archiepiscopo Eboracensi humiliter postulavit, ut in recompensationem cuiusdam partis, quae subtrahebatur archidiaconatui memorato, ei praedictas concederet dignitates, archiepiscopus autem annuit precibus postulantis et tam institutiones quam custodias, non personaliter archidiacono, qui tunc erat, sed perpetuo de consensu Eboracensis capituli archidiaconatui reali et liberali concessione donavit. Quum autem archidiaconatus ipse in continua possessione tam istarum quam aliarum etiam libertatum multorum archiepiscoporum, regum et archidiaconorum temporibus exstitisset, et saepe dictus archiepiscopus sine conditione qualibet concessisset ipsum eidem, post concessionem asseruit, quod ipsum cum omnibus libertatibus suis concesserat, institutionibus et custodiis vacantium ec clesiarum exceptis. Ipse vero [consuetudinem eiusdem archiepiscopi plene noscens, scilicet quod sicut daret de facili, sic poenitere leviter consuerit, ac] timens, ne, si negaret expresse, quum nondum esset archidiaconus possessionem adeptus, vel impediret penitus factum eius, vel diutius differretur, respondit, quod non solum de illo, sed de omnibus reditibus sui s faceret quod sibi placeret.

Then, renouncing those same liberties, he reduced his renunciation into writings; and for greater caution he strengthened it with his own seal, and at length he performed a corporal oath that he would in no way meddle with them.] Among other things, however, the archdeacon himself replied that, when Henry the First, of illustrious memory, king of England, wished at Carlisle to have a bishop’s see created anew, because by this the archdeaconry of Richmond was harmed, the king himself humbly asked from T., of good memory, the archbishop of York, that in recompense for a certain part which was being subtracted from the aforesaid archdeaconry he would grant to him the aforesaid dignities, the archbishop, however, assented to the suppliant’s prayers and both the institutions and the custodies, not personally to the archdeacon who then was, but perpetually, with the consent of the chapter of York, he bestowed upon the archdeaconry by a real and liberal grant. But when the archdeaconry itself had been in continuous possession both of these and of other liberties also in the times of many archbishops, kings, and archdeacons, and the oft-mentioned archbishop had granted it to the same without any condition whatsoever, after the grant he asserted that he had granted it with all its liberties, except the institutions and custodies of vacant churches. He, however, [fully knowing the custom of that same archbishop, namely that just as he would give easily, so he was wont lightly to repent, and] fearing lest, if he expressly denied it, since as archdeacon he had not yet obtained possession, either he would entirely hinder his act, or it would be deferred longer, answered that not only concerning that, but that with all his own revenues he would do whatever pleased him.

[Post modum vero possesionem archidiaconatus ingressus, libere libertatibus ipsis est usus, sicut praedecessores eius facere consueverant. Consequenter vero quum archiepiscopus eum archidiaconatu ipso contra iustitiam spoliasset, nec restitutionem eius potuisset aliquatenus obtinere, nisi per chartam renunciaret libertatibus memoratis, ipse ius suum durare cognoscens, literas renunciationis spoliatus adhuc archiepiscopo ipsi dedit sigillo proprio roboratas; sed illas, sicut est propositum ex adverso, nullatenus abiuravit; immo restitutionis beneficium assecutus, usus est eisdem libertatibus sicut prius, licet idem archiepiscopus ipsum et clericos eius super illis et aliis post appellationem legitime interpositam multipliciter aggravaret. Unde quum praedictarum concessio libertatum non fuerit personae, sed sicut realis personarii magis facta, non gratia specialiter concedebantur alicui sed ex debito potius cum archidiaconatu pariter tradebantur ad cuius integritatem tanquam in recompensationem dote proculdubio pertinebant.

[Afterwards indeed, having entered upon possession of the archdeaconry, he freely used those liberties, as his predecessors were accustomed to do. Subsequently, however, when the archbishop had despoiled him of the archdeaconry itself against justice, and he could in no way obtain its restitution unless he should renounce by charter the aforesaid liberties, he, knowing that his right endured, while still despoiled gave to that same archbishop letters of renunciation strengthened with his own seal; but those he in no way abjured, as has been set forth on the opposite side; nay rather, having obtained the benefit of restitution, he used the same liberties as before, although that same archbishop manifoldly aggravated him and his clerics over those and other matters after a lawful appeal had been interposed. Whence, since the grant of the aforesaid liberties was not to the person, but was made rather as real to the personary, they were not being granted by special grace to anyone, but rather were delivered together with the archdeaconry as by due right, to the integrity of which they undoubtedly pertained as a dowry, as in recompense.

Propter quod, etsi aliquis archiepiscopus eis forsan usus fuerit, dum archidiaconatum in suis manibus retinebat, nullum propter hoc archidiaconatui est praeiudicium generatum, quum intelligantur postmodum in ipsa concessae. Praeterea, quum in Turonensi concilio praebendarum, dignitatum, beneficiorum sint inhibitae sectiones, et Lateranum concilium, ubi census novos imponi prohibet, et veteres augmentari subiungat, "Ne partem redituum aliqui suis usibus appropriare praesumant, "patet archiepiscopum nec debuisse nec potuisse archidiaconatum suis dignitatibus et libertatibus mutilare. Nec est credendum quod ante concessionem, vel in ipsa concessione actum fuerit, ut praedictas libertates sibi archiepiscopus retineret, quia si alienum sibi sic voluisset forsitan usurpare, commississe videretur simoniacam pravitatem.

On account of which, even if some archbishop perhaps made use of them while he was retaining the archdeaconry in his own hands, no prejudice on this account has been generated to the archdeaconry, since they are understood afterward to have been granted therein itself. Moreover, since in the Council of Tours the sections of prebends, dignities, and benefices are inhibited, and the Lateran council, where it forbids new censi to be imposed and adds that the old not be augmented, “lest any presume to appropriate a part of the revenues to their own uses,” it is clear that the archbishop neither ought to have nor could have mutilated the archdeaconry of its dignities and liberties. Nor is it to be believed that before the concession, or in the concession itself, it was arranged that the archbishop should retain the aforesaid liberties to himself; because, if he had thus wished perhaps to usurp another’s property to himself, he would seem to have committed simoniacal depravity.

Renuntiatio autem archidiacono nocere non potuit, quum renunciaverit spoliatus, et bonae memoriae Alexander papa, praedecessor noster, renunciationem huiusmodi asseruerit non valere. Insuper quum, etsi collatio archidiaconatus surrepserit ad archiepiscopum memoratum, integritas tamen ad Eboracensis ecclesiae pertinet dignitatem, nec potuisset archiepiscopus vel archidiaconus praeter assensum et absque consilio Eboracensis capituli ipsius archidiaconatus in tantum laedere dignitates vel libertates.] Super haec pars replicavit adversa, quod, etsi renunciatio vel abiuratio archidiaconatui non noceret, per haec tamen esset archidiacono repetendi facultas adempta. Sed archidiaconus libertates illas se non repetere respondebat, quum eis libere, sicut prius, quando iter arripuit ad sedem apostolicam veniendi, uteretur, et earum possessione gauderet.

However, the renunciation could not harm the archdeacon, since he renounced while despoiled, and Alexander, pope of good memory, our predecessor, asserted that a renunciation of this kind was not valid. Moreover, although the conferral of the archdeaconry may have slipped to the aforesaid archbishop, the integrity nevertheless pertains to the dignity of the Church of York, nor could the archbishop or the archdeacon, without the assent and without the counsel of the Chapter of York, so far injure the dignities or liberties of that archdeaconry.] Upon these points the adverse party replied that, even if the renunciation or abjuration would not hurt the archdeaconry, nevertheless by these the faculty of reclaiming would have been taken away from the archdeacon. But the archdeacon responded that he was not reclaiming those liberties, since he was using them freely, as before, when he took the journey to come to the Apostolic See, and was rejoicing in their possession.

Sed contra hoc iterum replicabant, quod idem archidiaconus in quadam ecclesia sui archidiaconatus non per archiepiscopum institui postulasset, si talis institutio pertinebat ad ipsum, et ipse tunc ipsarum libertatum possessione gauderet. Ad quod archidiaconus ipse respondit, quod per archiepiscopum non institui, sed confirmari potius postulavit, licet, quod se ipsum institueret, incongruum videretur. Nos igitur, auditis quae fuerant hinc inde proposita, et plenius intellectis, interlocuti fuimus, archidiaconum esse in plena libertatum eiusdem archidiaconatus possessione tuendum, donec probatum legitime fuerit ex adverso, libertates ipsas archidiaconis ab archiepiscopis personaliter fuisse concessas, quum in hoc casu tam ante quam post, et in ipsa etiam concessione archiepiscopus eas retinere sibi potuerit licite tanquam suas, vel donec legitime probatum fuerit, easdem libertates archidiaconum abiurasse. Sed in hoc casu, si concessio illa fuerit realis, archiepiscopo nihil iuris vel utilitatis accederet, quia nos vel ad petitionem Eboracensis ecclesiae, vel per nos ipsos super hoc archidiaconatui eidem consulemus.

But against this they again replied that the same archdeacon would not have asked to be instituted by the archbishop in a certain church of his archdeaconry, if such institution pertained to himself, and if he then enjoyed possession of those liberties. To this the archdeacon himself responded that he did not ask to be instituted by the archbishop, but rather to be confirmed, although that he should institute himself would seem incongruous. We therefore, the things that had been proposed on this side and that having been heard, and having been more fully understood, interlocuted that the archdeacon is to be maintained in full possession of the liberties of the same archdeaconry, until it shall have been lawfully proved on the opposing side that the liberties themselves were personally granted to the archdeacons by the archbishops, since in this case both before and after, and even in the concession itself, the archbishop could lawfully have retained them to himself as his own; or until it shall have been lawfully proved that the archdeacon abjured the same liberties. But in this case, if that concession was real, nothing of right or utility would accrue to the archbishop, because we, either at the petition of the Church of York, or by ourselves, will take counsel for the same archdeaconry in this matter.

Si ergo alter utrum ipsorum fuerit legitime [et propositum, et] comprobatum, archidiacono super libertatibus ipsis, si neutrum, archi episcopo silentium imponatur. [Ideoque districte etc.]

If, therefore, either one of them shall have been legitimately [both proposed, and] proved, let silence be imposed upon the archdeacon concerning those same liberties; if neither, upon the archi bishop let silence be imposed. [Therefore strictly, etc.]

CAP. VII.

CHAPTER 7.

Is, ad quem spectat collatio dignitatum, se ipsum instituere non potest.

He, to whom the collation of dignities pertains, cannot institute himself.

Idem Episcopo Trecensi et Archidiacono Parisiensi.

The same to the Bishop of Troyes and the Archdeacon of Paris.

Quum ad nos tram [dudum audientiam pervenisset, quod in ecclesia Peronensi dignitas quaedam, quae custodia vulgariter appellatur, contra statuta Lateranensis concilii per duos annos et amplius vacavisset, venerabili fratri nostro Turonensi archiepiscopo, tunc archidiacono Parisiensi, et dilecto filio decano Sancti Quintini dedisse recolimus in praeceptis, ut, si res taliter se haberet, quum ad nos ipsius dignitatis esset donatio devoluta, ipsi auctoritate nostra suffulti eam in suam custodiam assumentes, insinuarent nobis per suas literas veritatem, ut per eas certiores effecti dignitatem ipsam personae idoneae conferremus. Ipsi vero tam decanum et capitulum quam etiam Matthaeum abbatem Peronensis ecclesiae, qui custodem etiam eiusdem ecclesiae se gerebat, peremptorie citaverunt. Quumque dictus archiepiscopus, quia die statuta interesse non poterat, per suas se literas excusasset, supradicti procurator abbatis coram decano comparuit memorato, proponens nostras literas directas ad illos multiplici ratione suspectas, tum quia in salutatione ipsarum prius positum fuerat nomen archidiaconi quam decani, et notula, quae ad assignationem personae literas impetrantis solet apponi, non erat a tergo scripta, sed in margine potius literarum; tum quia S. litera capitalis in hac dictione "salutem "nimis erat in longum a posteriori parte protensa; et quia in eisdem literis adversarius vel accusator seu etiam denunciator non erat ex nomine designatus, quae omnia obviare sedis apostolicae consuetudini proponebat.

When to our hearing there had [formerly] come that in the church of Péronne a certain dignity, which is commonly called the custody, had lain vacant contrary to the statutes of the Lateran council for two years and more, we recall that we gave in precepts to our venerable brother the archbishop of Tours, then archdeacon of Paris, and to our beloved son the dean of Saint-Quentin, that, if the matter stood thus, since the donation of that dignity had devolved to us, they, supported by our authority and taking it into their own custody, should make known to us through their letters the truth, so that, made more certain by them, we might confer that dignity upon a suitable person. They indeed peremptorily cited both the dean and chapter and also Matthew, abbot of the church of Péronne, who was also conducting himself as the custos of the same church. And when the said archbishop, because he could not be present on the appointed day, had excused himself by his letters, the aforesaid proctor of the abbot appeared before the aforesaid dean, alleging our letters directed to them as suspected on multiple grounds: first, because in their salutation the name of the archdeacon had been set before that of the dean; and the notule, which is wont to be appended for the assignment of the person obtaining the letters, had not been written on the back but rather on the margin of the letters; and because the capital letter S in this word "salutem " had been stretched too far in length on its posterior part; and because in those same letters the adversary or accuser or even denouncer had not been designated by name; all which he was proposing to run counter to the custom of the Apostolic See.

Idem quoque procurator, allegans, quod in eodem negotio erat ordine iudiciario procedendum, dilationem cum instantia postalavit, ut dictus abbas posset eidem causae personaliter interesse; obstaculum appellationis obiiciens, si eidem postulata dilatio negaretur. Dictus vero decanus, allegationes praedictas tanquam supervacuas vilipendens, dilatione penitus denegata, in suam curam assumpsit custodiam memoratam, idoneis provisoribus tam in extarioribus quam in interioribus deputatis. Qui ut de veritate negotii nos posset reddere certiores, decanum et quosdam canonicos Peronensis ecclesiae coegit super ipso negotio veritati testimonium perhibere; quorum depositiones inclusas sub sigillo proprio ad nostram praesentiam destinavit.

The same procurator also, alleging that in the same business it was to be proceeded with according to judicial order, urgently petitioned a dilation, so that the said abbot might be able to be present to the same cause in person; interposing the obstacle of an appeal if the requested delay were denied to him. But the said dean, disparaging the aforesaid allegations as superfluous, with the delay entirely refused, took the aforesaid custody into his own care, suitable provisors being deputed both for outer and for inner matters. And in order that he might render us more certain about the truth of the affair, he compelled the dean and certain canons of the church of Péronne to bear testimony to the truth concerning the matter itself; whose depositions, enclosed under his own seal, he sent to our presence.

Nos igitur eiusdem decani processum diligentius recensentes licet exceptiones quasdam ab abbatis praedicti procuratore propositas frivolas reputaverimus et inanes, quia tamen secundum legitimas sanctiones, etsi non cognitio, sed exsecutio demandetur, oportet tamen de veritate precum inquiri, maxime quum illa clausul a, videlicet : "si res ita se habet, "literis nostris esset inserta, processum eiusdem decani, qui prius custodiam in suam curam accepit quam inquireret veritatem, duximus irritandum, discretioni vestrae per apostolica scripta mandantes, quatenus abbatem ipsum restituatis ad custodiam supradictam, quum constet ipsum contra formam mandati apostolici destitutum, ac deinde secundum eiusdem mandati tenorem procedere procuretis, illud nihilominus attendentes, ut, nisi dictus abbas rationabilem causam ostenderit, quod in eadem ecclesia custodiam simul et abbatiam possit habere, vos, eo destituto, in curam vestram sublato appellationis obstaculo saepedictam custodiam assumatis, custodientes eandem, donec de ipsa mandatum apostolicum impleatis.] Illud autem nolumus vos ignorare, quod, postq uam idemM. fuit abbas effectus,praedictam custodiam de iure non potuit obtinere, quia, quum ratione abbatiae ad ipsum pertineat donatio tam custodiae quam aliarum dignitatum, ac etiam praebendarum in ecclesia Patranensi, custodiam ipsam recipere non potuit a se ipso, quum inter dantem et accipientem debeat esse distinctio personalis; sed nec ab alio, quum ius conferendi alius non haberet. [Dat. Viterbii XII.

We therefore, reviewing more diligently the process of the same dean, although we have judged certain exceptions put forward by the procurator of the aforesaid abbot to be frivolous and empty, yet because, according to legitimate sanctiones, even if not the cognition, but the execution be mandated, it is nevertheless fitting that inquiry be made into the truth of the petitions, especially since that clausul a, namely: "if the matter is so," had been inserted into our letters, we have deemed the process of the same dean to be annulled, in that he first took the custody into his care before he inquired into the truth, mandating by apostolic writings to your discretion that you restore the abbot himself to the aforesaid custody, since it is clear that he was removed contrary to the form of the apostolic mandate, and then that you take care to proceed according to the tenor of the same mandate, nevertheless attending to this, that unless the said abbot shall show a reasonable cause, that in the same church he can have the custody and the abbacy at the same time, you, he being removed, with the obstacle of appeal taken away, assume the oft‑said custody into your care, keeping the same, until you fulfill the apostolic mandate concerning it.] We do not wish you to be ignorant of this, moreover, that, after the sameM. was made abbot,the aforesaid custody he could not obtain by right, because, since by reason of the abbacy the donation/appointment both of the custody and of the other dignities, and also of the prebends in the Patranensian church, pertains to him, he could not receive the custody from himself, since between the giver and the recipient there ought to be a personal distinction; nor yet from another, since another did not have the right of conferring. [Given at Viterbo 12.

Kal. Iul. Ao. X. 1207.]

Kalends of July, Year 10. 1207.]

TITULUS VIII. DE CONCESSIONE PRAEBENDAE ET ECCLESIAE NON VACANTIS.

TITLE 8. ON THE GRANT OF A PREBEND AND OF A CHURCH NOT VACANT.

CAP. I.

CHAPTER 1.

Institutus scienter in beneficium viventis deponendus est.

One instituted knowingly into the benefice of a living person is to be deposed.

Gelasius I. Papa ad Romanos.

Gelasius 1. The Pope to the Romans.

Qui in vivorum sacerdotum loco ponuntur, hoc ipso secundum canones sunt ab ecclesiastica communione pellendi, quo se passi sunt successores vivis sacerdotibus adhiberi.

Those who are placed in the position of living priests, by that very fact according to the canons, are to be expelled from ecclesiastical communion, in that they allowed themselves to be employed as successors to priests still living.

CAP. II.

CHAPTER 2.

Beneficia non vacantia concedi vel promitti non debent, et, quum vacaverint, concedi debent infra sex menses, quibus elapsis de episcopo ad capitulum, et econtra, demum ad proximum superiorem devolvitur collatio.

Benefices not vacant ought not to be granted or promised, and, when they have become vacant, they ought to be granted within six months, upon the lapse of which the collation devolves from the bishop to the chapter, and conversely, finally to the next superior.

Ex concilio Lateranensi.

From the Lateran council.

Nulla ecclesiastica ministeria, seu etiam beneficia vel ecclesiae tribuantur alicui seu promittantur antequam vacent, ne desiderare quis mortem proximi videatur, in cuius locum et beneficium se crediderit successurum. Quu m enim [id] in ipsis etiam legibus gentiliu m inveniatur inhibitum, turpe [nimis] est et divini plenum animadversione iudicii, si locum in ecclesia Dei futurae successionis exspectatio habeat, quam ipsi etiam gentiles homines condemnare curarunt. Quum vero praebendas ecclesiasticas seu quaelibet officia in aliqua ecclesia vacare contigerit, vel si etiam modo vacant, non diu maneant in suspenso sed infra sex menses personis, quae digne administrare valeant, conferantur.

Let no ecclesiastical ministries, or even benefices or churches, be granted to anyone or be promised before they fall vacant, lest anyone seem to desire the death of his neighbor, into whose place and benefice he would believe that he would succeed. For since [this] is found prohibited even in the very laws of the gentiles, it is [too] shameful and full of the divine animadversion of judgment, if the expectation of future succession should have a place in the church of God, which even the gentile men themselves took care to condemn. But when ecclesiastical prebends or whatever offices in any church happen to become vacant, or if indeed they are now vacant, let them not remain long in suspense, but within six months let them be conferred upon persons who are able to administer worthily.

Si autem episcopus, ubi ad eum spectat, conferre distulerit, per capitulum ordinetur. Quod si ad capitulum pertinuerit, et infra praescriptum terminum hoc non fecerit, episcopus secundum Deum hoc cum religiosorum virorum consilio exsequatur. Vel si omnes forte neglexerint, metropolitanus de ipsis secundum Deum absque ill orum contradictione disponat.

But if the bishop, where it pertains to him, has deferred to confer, let it be appointed through the chapter. But if it pertains to the chapter, and within the prescribed term this has not been done, let the bishop, according to God, execute this with the counsel of religious men. Or if perchance all have neglected it, let the metropolitan dispose concerning them according to God, without their contradiction.

[Praetereae etc. (cf. c.4.de praeb. III.5.)]

[Moreover, etc. (cf. ch.4.on prebends 3.5.)]

CAP. III.

CHAPTER 3.

Beneficia vacantia conferuntur non obstante appellatione illorum, quibus promissa fuerant ante, quam vacarent.

Vacant benefices are conferred, notwithstanding the appeal of those to whom they had been promised before they fell vacant.

Alexander III. Eboracensi Archiepiscopo.

Alexander 3. To the Archbishop of York.

Relatum est auribus nostris, quod quidam clerici in beneficiis ecclesiasticis C. vel CC. marcarum reditus possidentes, et proponentes primas vacantes ecclesias a monachis vel canonicis vel aliis ius patronatus habentibus sibi fuisse promissas, ne in illis, quum vacant, instituantur alii, vocem appellationis emittunt, ut interim arte aliqua propositum suum valeant adimplere. Consultationi tuae taliter respondemus, quod, quum in Lateranensi concilio promissiones factae de ecclesiis non vacantibus sint cassatae, praetextu appellationis eorum, qui iam dictis promissionibus innituntur, omitti non debet, quin ecclesiae, quum vacaverint, de personis idoneis ordinentur.

It has been reported to our ears, that certain clerics, possessing incomes of 100 or 200 marks in ecclesiastical benefices, and asserting that the first vacant churches had been promised to themselves by monks or canons or others who have the right of patronage, lest others be instituted in them when they fall vacant, utter a voice of appeal, so that meanwhile by some artifice they may be able to fulfill their purpose. We thus reply to your consultation, that, since in the Lateran Council the promises made concerning churches not vacant have been annulled, under the pretext of the appeal of those who rely on the already said promises, it ought not to be omitted that the churches, when they have become vacant, be provided with suitable persons.

CAP. IV.

CHAPTER 4.

Si scribitur ei, ad quem spectat collatio, dato exsecutore ad providendum, per praesentationem literarum collatori factam afficitur praebenda ita, quod collatio alteri facta non tenet. H. d. secundum verum intellectum. Vide cap.

If it is written to him to whom the collation pertains, with an executor appointed to provide, by the presentation of letters made to the collator the prebend is affected in such wise that a collation made to another does not hold. This is to be understood according to the true sense. See the chapter.

Si capitulo eod. tit. in VI.

As in the chapter under the same title in 6.

Innocentius III. Praeposito et capitulo Cameracensibus.

Innocent 3. To the Provost and the Chapter of Cambrai.

Proposuit nobis dilectus filius T. presbyter, quod, quum bonae memoriae C. Papa praedecessor noster post preces, quas vobis pro receptione ipsius in fratrem et assignatione praebendae, ad donationem vestram spectantis, in ecclesia vestra proximo vacaturae, eidem facienda porrexerat, mandatum apostolicum vobis destinasset, decano Remensi exsecutore concesso, decanus ipse, vos in exsecutione mandati apostolici contumaces inveniens et rebelles, ipsum de praebenda primo vacatura in ecclesia vestra, quae ad donationem capituli pertinet, auctori tate apostolica investivit, [vobis praecipiens, ut eum in canonicum recipientes et in fratrem, ipsi stallum in choro et locum in capitulo conferretis, ecclesiarum vobis introitu interdicto, si quod mandabat differretis infra triduum adimplere. Vos autem nec mandatum eius exsequi voluistis, nec ab ecclesiarum cessastis ingressu, immo potius in elusionem mandati apostolici causa diffugii ad eundem decanum appellastis.] Sed quum ipse decanus morte praeventus in negotio ipso ulterius non potuisset procedere, et praebenda, quae ad donationem vestram spectabat, in ecclesia Cameracensi vac asset, eam alii assignastis [in eundem presbyterum excommunicationis sententiam promulgantes, quia literas eiusdem decani sibi in testimonium reservavit.] Idem autem praedecessor noster, quod ab eodem decano factum fuerat ratum volens haberi collationem praebendae factam a vo bis penitus irritavit, et eum [presbyterum ab excommunicationis vinculo absolutum] de ipsa manu propria per annulum investivit. Licet autem intentionis nostrae non sit, investituras de vacaturis factas contra canonum instituta ratas habere, qui secundum plenitudinem potestatis de iur e possumus supra ius dispensare : attendentes tamen, quod idem presbyter non de vacatura, sed de vacante per praedecessorem nostrum fuit investitus, utpote quae post cassationem concessionis a vobis factae intelligebatur vacare, discretioni vestrae per apostolica scripta mandamus atque praecipimus, quatenus, amoto ab ea praebenda quolibet detentore, eam ipsi T. omni dilatione, excusatione et appellatione postpositis, conferatis, et permittatis ab ipso pacifice possideri, ei stallum in choro et locum in capitulo cum plenitudine honoris canonici assignetis.

Our beloved son T., a presbyter, set before us that, when C., a Pope of good memory, our predecessor, after the prayers which to you he had presented for his reception as a brother and for the assignment of a prebend, pertaining to your donation, in your church soon to be vacant, to be done for the same, had delivered, had sent to you an apostolic mandate, the dean of Reims having been granted as executor, the dean himself, finding you contumacious in the execution of the apostolic mandate and rebellious, invested him by apostolic authority with the first prebend to become vacant in your church, which pertains to the donation of the chapter, [ordering you that, receiving him as a canon and as a brother, you should confer upon him a stall in the choir and a place in the chapter, the entry to the churches being interdicted to you if you should delay to fulfill within three days what he commanded. But you were willing neither to carry out his mandate nor did you cease from entrance to the churches; rather, in evasion of the apostolic mandate, you appealed to that same dean under pretext of flight.] But when that dean himself, anticipated by death, could not proceed further in the matter itself, and a prebend, which pertained to your donation, had fallen vacant in the church of Cambrai, you assigned it to another [promulgating a sentence of excommunication against the same presbyter, because he kept for himself the letters of that same dean as testimony.] Moreover that same predecessor of ours, wishing to have what had been done by that same dean held as ratified, wholly annulled the collation of the prebend made by you, and him [the presbyter, loosed from the bond of excommunication] he invested with the same by his own hand through a ring. Although it is not our intention to hold as ratified investitures made of things about to be vacant contrary to the institutions of the canons, we who, according to the plenitude of power, can dispense from right above the law: nevertheless, considering that the same presbyter was invested not of a thing about to be vacant, but of one vacant by our predecessor, inasmuch as it was understood to be vacant after the cassation of the grant made by you, we by apostolic writings to your discretion mandate and strictly charge that, with any holder removed from that prebend, you confer it upon the same T., all delay, excuse, and appeal set aside, and permit it to be peacefully possessed by him, assigning to him a stall in the choir and a place in the chapter with the fullness of canonical honor.

[Alioquin etc. Dat. Rom.

[Otherwise etc. Given at Rome.

ap. S. Petr. 1198.]

at St. Peter's 1198.]

CAP. V.

CHAPTER 5.

Semestre ad eligendum seu conferendum a iure praefixum non currit legitime impedito, nec incipit currere nisi a die notitiae vacationis. H. d. et est textus multum allegabilis et quotidianus.

The half-year fixed by law for electing or for conferring does not run for one legitimately impeded, nor does it begin to run except from the day of notice of the vacancy. Here this is so, and it is a text much allegeable and quotidian.

Idem P. sanctae M. in Via lata Diacono cardinali apostolicae sedis Legato.

The same Pope, to the Cardinal Deacon of St. Mary in the Via Lata, Legate of the Apostolic See.

Quia diversitatem corporum divers itas saepe sequitur animorum, ne plenitudo ecclesiasticae iurisdictionis in plures dispensata vilesceret, sed in uno potius collata vigeret, apostolicae sedi Dominus in B. Petro universarum ecclesiarum et cunctorum Christi fidelium magisterium contulit et primatum, quae retenta sibi plenitudine potestatis, ad implendum laudabilius officium pastorale, quod omnibus eam constituit debitricem, multos in partem sollicitudinis evocavit, sic suum dispensans onus et honorem in alios, ut nihil suo iuri subtraheret, nec iurisdictionem suam in aliquo minoraret. Quum autem ex susceptae auctoritatis officio singulis, tanquam singulorum mater, iusta petentibus iustitiam nec possit nec debeat denegare, quum iustitia et iudicium sit praeparatio sedis eius, nos, qui ad eius regimen sumus, licet insufficientes, assumpti, fratribus et coepiscopis nostris ad nos clamantibus non possumus in iustitia non adesse, aut quod iuste postulaverint non audire, ne, si forsan circa exhibendam eis iustitiam fuerimus inventi remissi, ipsi quoque negligentes inveniantur in reddendis iuribus subditorum, et commissam [sibi] nostrae sollicitudinis partem minus laudabiliter exsequantur, si, quod absit, nos viderint vel declinare a iure, vel non audire iustitiam postulantes. Hac autem ratione diligenter inducti, venientem ad apostolicam sedem venerabilem fratrem nostrum [G.] Eboracensem archiepiscopum benigne recepimus, et multiplices curavimus eius querelas audire. Conquerebatur [autem] inter cetera Eboracensis archiepiscopus, quod, quum ad eum in ecclesia Eboracensi et in aliis suis ecclesiis collatio pertineat praebendarum, tempore suspensionis ipsius et postmodum etiam quidam praeter eius auctorit atem se intruserunt in ipsas, et in hoc et aliis iuri eius non modicum derogarunt.

Because a diversity of bodies is often followed by a diversity of souls, lest the plenitude of ecclesiastical jurisdiction, dispensed among many, grow cheapened, but rather, bestowed upon one, might flourish, the Lord in Blessed Peter conferred upon the apostolic see the magisterium and the primacy of all churches and of all the faithful of Christ; which, retaining to itself the plenitude of power, in order to fulfill more laudably the pastoral office, which makes it a debtor to all, has called many into a share of its solicitude, thus dispensing its burden and honor to others, so that it might subtract nothing from its own right, nor in any respect diminish its jurisdiction. But since, from the office of the authority assumed, to individuals, as the mother of individuals, it can neither nor ought to deny justice to those who justly seek it—since justice and judgment is the preparation of its see—we, who, though insufficient, have been assumed to its governance, with our brothers and fellow-bishops crying to us, cannot fail to be present in justice, or fail to hear what they have justly requested, lest, if perhaps we should be found remiss in exhibiting justice to them, they themselves likewise be found negligent in rendering the rights of their subjects, and the part of our solicitude committed [to themselves] they should execute less laudably, if—far be it—they should see us either turn aside from right, or not hear those asking for justice. By this reasoning, carefully led, we kindly received our venerable brother [G.] the archbishop of York, as he came to the apostolic see, and we took care to hear his multiple complaints. He was complaining [moreover] among other things, that, since to him in the church of York and in his other churches the collation of prebends pertains, during the time of his suspension and afterwards as well certain persons, beyond his authority, intruded themselves into them, and in this and in other matters not a little derogated from his right.

Quidam etiam in quasdam abbatias dioecesis Eboracensis post interpositam ad nos appellationem irrepserant, qui ab eo nec confirmationis munus, nec benedictionis gratiam postularant. Volentes igitur eidem archiepiscopo per tuae sollicitudinis industriam provideri, de fratrum nostrorum consilio discretioni tuae per apostolica scripta [districte] praecipiendo Mandamus, quatenus eos, qui praebendas vel dignitates ecclesiae Eboracensis vel aliarum ecclesiarum ad donationem eius spectantes praeter auctoritatem acceperunt ipsius, ad eas resignandas monitione praemissa inducas, quum eas non possint salva conscientia detinere. Quodsi monitis tuis acquiescere forte noluerint, eos ad id per excommunicationis sententiam et subtractionem aliorum beneficiorum suorum non obstante confirmatione a sede apostolica obtenta sub forma communi, quae confirmat beneficia et praebendas, sicut iuste et pacifice possidentur, appellatione remota compellas, nisi forte aliqui ea vel ex speciali mandato apostolicae sedis vel auctoritate Lateranensis concilii ab Eboracensi capitulo sint adepti; sic tamen, ut tempus suspensionis in sex mensibus nullatenus computetur, quum illa Lateranensis concilii constitutio contra negligentes tantum et desides fuerit promulgata, et tunc, si voluerit, non tamen valuerit archiepiscopus ipse in conferendis praebendis uti propria potestate; a qua etsi fuerit sua culpa suspensus, non tamen ad ipsum capitulum ex illa culpa praebendarum erat donatio devoluta, sed ad illum tempore suspensionis illius praebendarum donatio pertinebat, qui praeter eius desidiam et negligentiam poterat praebendas donare.

Certain persons also had crept into certain abbeys of the diocese of York after an appeal had been interposed to us, who had asked of him neither the munus of confirmation nor the grace of benediction. Wishing therefore that provision be made to the same archbishop through the industry of your solicitude, by the counsel of our brothers we, to your discretion by apostolic writings [strictly] enjoining, Command, to the extent that those who received prebends or dignities of the church of York or of other churches pertaining to his donation beyond his authority you induce, after a preceding admonition, to resign them, since they cannot with a safe conscience retain them. But if perchance they should be unwilling to acquiesce in your admonitions, you compel them to this by a sentence of excommunication and by the subtraction of their other benefices their own, the confirmation obtained from the apostolic see under the common form notwithstanding, which confirms benefices and prebends as they are possessed justly and peacefully, appeal removed, unless perhaps some have obtained them either by a special mandate of the apostolic see or by the authority of the Lateran council from the chapter of York; thus, however, that the time of the suspension be in no way computed within six months, since that constitution of the Lateran council was promulgated against the negligent only and slothful, and then, even if he had wished, the archbishop himself would nevertheless not have been able to use his own power in conferring prebends; from which, even if he was suspended by his own fault, nevertheless the donation of the prebends had not from that fault devolved to the chapter itself, but to that one during the time of that suspension the donation of the prebends pertained, who, apart from his sloth and negligence, could grant prebends.

Tempus etiam, quo ad apostolicam sedem accessit, et apud illam permansit, vel recessit ab illa, infra sex menses nullatenus computetur. Semestre autem tempus non a tempore vacationis praebendarum, sed notitiae ipsius archiepiscopi potius et commonitionis ad personam eius a capitulo factae, quum in privilegio, quod a praedecessore nostro idem capitulum dicitur impetrasse, fiat mentio de commonitione canonica praemittenda, volumus computari. Illud autem omnino frivolum reputamus, si qui forte se dicant ex donatione regia quasdam ex illis obtinuisse praebendis, quasi regalis sublimitas tempore suspensionis archiepiscopi praebendas ipsas sua poterit auctoritate conferre.

Let the time also during which he came to the apostolic see, and remained with it, or departed from it, in no way be counted within six months. But the six‑month period we wish to be computed not from the time of the vacancy of the prebends, but rather from the notification of the archbishop himself and from the admonition made to his person by the chapter, since in the privilege which the same chapter is said to have obtained from our predecessor, mention is made of the canonical admonition to be premised. But we reckon that altogether frivolous, if any perchance should say that they have obtained some of those prebends by royal donation, as though royal sublimity could, during the time of the archbishop’s suspension, confer those prebends by its own authority.

Abbates autem praedictos, si post appellationem [ad nos] legitime interpositam, confirmationis et benedictionis beneficium susceperunt, canonice punias, ne alii eorum exemplo contra praelatos suos supercilium elationis assumant. [Dat. IV. Kal.

Moreover, the aforesaid abbots, if after an appeal [to us] legitimately interposed, they have received the benefit of confirmation and benediction, you should punish canonically, lest others, by their example, assume the supercilious brow of elation against their prelates. [Given on the 4th day before the Kalends.

Mai. 1199.]

May. 1199.]

CAP. VI.

CHAPTER 6.

Non valent literae ad beneficium impetratae, quae de alterius colorata facti possessione non faciunt mentionem. Hoc dicit secundam verum et communem intellectum, et est textus multum allegabilis, et habet materiam quotidianam; et fuit decisio multum subtilis.

Letters obtained for a benefice are not valid if they do not make mention of another’s de facto colorable possession. This speaks according to the true and common understanding, and it is a text highly allegeable, and it concerns everyday matter; and the decision was very subtle.

Idem Basiliensi Episcopo et Abbati S. Mariae.

The same to the Bishop of Basel and to the Abbot of St. Mary.

Quum nostris fuerit olim auribus intimatum, quod praepositura ecclesiae Lausanensis tempore tanto vacasset, ut secundum statuta Lateranensis concilii ad nos esset eiusdem donatio devoluta, nos volentes venerabili fratri nostro episcopo et dilectis filiis canonicis Lausanensibus specialem gratiam exhibere, atque de nostro eis meritum comparare, ipsis per scripta mandavimus, ut praeposituram ipsam dilecto filio B. subdiacono nostro thesaurario Lausanensi sine qualibet difficultate conferrent, quibusdam super hoc exsecutoribus deputatis, et, quum in praepositum assumptus esset ab eis, thesaurariam ipsius ecclesiae, cuius ad eosdem episcopum et canonicos assignatio proponebatur de iure spectare, personae idoneae assignarent. Ne autem beneficium provisionis apostolicae remaneret aliquatenus imperfectum, dilectis filiis Altae ripae et fontis Andreae abbatibus et priori Vallis transversae dedimus in mandatis, ut, si praefati episcopus et canonici mandatum nostrum negligerent adimplere ipsi, sublato cuiuslibet contradictionis et appellationis obstaculo, si niterentur veritate praemissa, illud exsequi non tardarent, eos appellatione remota per districtionem ecclesiasticam cohibentes, qui se mandato nostro temere ducerent opponendos. Verum praefati episcopus et canonici literis nostris receptis praedictam praeposituram non vacare dixerunt, quia, licet ille, qui praepositus fuerat, in episcopum fuisset assumptus, ad ipsam tamen praeposituram post consecrationem suam denuo fuerat ab ipsis canonicis electus, et eam, sicut antea, possidebat. Quod iam dicti executores dicentes contrarium esse iuri, nisi hoc eis specialiter ab apostolica sede fuisset indultum, quare ipsam praeposituram de iure vacantem auctoritate apostolica, qua videbantur esse fulti, pra efato thesaurario assignarunt corporaliter possidendam, ipsis canonicis, nisi infra octo dies eidem, sicut suo praeposito, humiliter obedirent, ecclesiae interdicentes ingressum. (Et infra:) In cuius praesentia quum praedicta et alia fuissent per nuncium dicti subdiaconi nostri relata, nuncius partis adversae proposuit, quod, postquam dominus suus Sedunensis episcopus, qui praepositus fuerat Lausanensis, fuit in episcopum consecratus, Lausanense capitulum ei praeposituram illam iterato contulit et concessit habendam, in hoc utilitatem ecclesiae suae, necessitatem, nec non antiquam consuetudinem attendentes.

When it had once been intimated to our ears that the provostship of the church of Lausanne had stood vacant for so long a time that, according to the statutes of the Lateran Council, the grant of the same had devolved upon us, we, wishing to exhibit special grace to our venerable brother the bishop and to the beloved sons the canons of Lausanne, and to acquire merit for them from what is ours, by writings commanded them to confer that same provostship upon our beloved son B., our subdeacon, the treasurer of Lausanne, without any difficulty, certain executors being deputed over this; and, when he had been assumed by them as provost, they should assign the treasurership of that church—which was proposed by right to pertain in its assignment to the same bishop and canons—to a suitable person. And lest the benefit of apostolic provision should remain in any way imperfect, we gave mandates to the beloved sons, the abbots of Haute-Rive and Fontaine-André and the prior of Val-Travers, that, if the aforesaid bishop and canons should neglect to fulfill our mandate, they themselves, the obstacle of any contradiction and appeal being removed, if they were supported by the aforesaid truth, should not delay to execute it, restraining by ecclesiastical coercion, appeal removed, those who would deem themselves to be opposing our mandate rashly. But the aforesaid bishop and canons, our letters having been received, said that the aforesaid provostship was not vacant, because, although he who had been provost had been assumed as a bishop, nevertheless to that same provostship, after his consecration, he had again been elected by the same canons, and he possessed it as before. Which the already said executors, saying that this was contrary to law unless this had been specially indulged to them by the Apostolic See, wherefore they, by apostolic authority, the same provostship being by right vacant, with which they seemed to be supported, assigned to the aforesaid treasurer to be possessed corporally, interdicting the canons from entrance to the church unless within eight days they should humbly obey him, as their provost. (And below:) In whose presence, when the aforesaid and other things had been reported by a messenger of our said subdeacon, the messenger of the adverse party proposed that, after his lord the bishop of Sion, who had been provost of Lausanne, was consecrated as bishop, the chapter of Lausanne conferred that provostship upon him again and granted it to be held, in this considering the utility of his church, necessity, and also ancient custom.

Episcopus Lausanensis videns eum plurimum utilem et necessarium ecclesiae suae, quod a canonicis suis super hoc fuerat factum approbavit, cui tanquam praeposito a canonicis et etiam ab ipso thesaurario est honour impensus. Memoratus vero thesaurarius postmodum ad ecclesiam Romanam accedens, et supprimens omnia, quae fuerant tam ab episcopo, quam a canonicis dictis acta, nobis praeposituram illam vacare suggessit. Quare super assignanda sibi praepositura literas impetravit a nobis, quas multis ex causis proponebat esse per veri suppressionem et falsi suggestionem obtentas, pro parte domini sui Sedunensis utilitatem, consuetudinem et necessitatem allegans, quae thesaurarius suppresserat memoratus.

The bishop of Lausanne, seeing him exceedingly useful and necessary to his church, approved what had been done by his canons in this matter, and to him, as provost, honor was rendered by the canons and even by the treasurer himself. But the aforesaid treasurer, afterward coming to the Roman Church and suppressing everything that had been done both by the bishop and by the said canons, suggested to us that that provostship was vacant. Wherefore, concerning the assignment of the provostship to himself, he obtained letters from us, which for many reasons were being put forward as having been obtained through suppression of the true and suggestion of the false, alleging on behalf of his lord, the bishop of Sion, the utility, custom, and necessity which the aforesaid treasurer had suppressed.

(Et infra:) Econtra partis adversae nuncius proponebat, et rationibus multis praeposituram illam vacare monstrabat, et vacantem thesaurario Lausanensi auctoritate superioris, ad quem fuerat secundum statuta Lateranensis concilii donatio devoluta, concessam. Ratione etiam insuper monstrare multiplici conabatur, quod dictus Sedunensis episcopus ad praeposituram Lausanensem, a qua fuerat ad regimen episcopatus assumptus, post consecrationem suam eligi minime potuisset, quum super hoc ei sacrorum canonum instituta repugnent. Dicebat etiam, praeposituram illam alia ratione vacare eo, quod illi, quorum erat donatio, assumpto eo in episcopum, concedere praesumpserunt, quum et secundum statuta concilii praedicti qui receperit debeat quod contra sacros canones accepit amittere, et qui dedit largiendi potestate privari.

(And below:) Conversely, the nuncio of the opposing party was proposing, and by many reasons was demonstrating, that that provostship was vacant, and, being vacant, had been granted to the Lausanne treasurer by the authority of the superior, to whom, according to the statutes of the Lateran Council, the donation had devolved. He further endeavored to demonstrate by multiple reasoning that the said Bishop of Sion could in no wise have been elected after his consecration to the Lausanne provostship—from which he had been assumed to the governance of the episcopate—since the institutes of the sacred canons are in conflict with him on this point. He also said that that provostship was vacant for another reason, namely, that those whose was the donation, after he had been assumed into the episcopate, presumed to grant it, since also, according to the statutes of the aforesaid council, he who has received ought to lose what he accepted against the sacred canons, and he who gave ought to be deprived of the power of bestowing.

Ostendebat etiam assertionibus multis, quod pro ipso Sedunensi episcopo utilitas, consuetudo et necessitas, quas nuncius eius in causae suae subsidium allegarat, minime faciebant, quum haec potius mendicata suffragia quam suae causae vera subsidia videantur. Unde nuncius ipse petebat, ut quod a supra dictis iudicibus factum fuerat dignaremur auctoritate apostolica confirmare, et ab ipsa praepositura Sedunensem episcopum amovere. Auditor igitur super hoc datus a nobis de mandato nostro decrevit, ut, quod a memoratis exsecutoribus factum fuerat obtentu literarum nostrarum, eo videlicet, quod per falsi suggestionem et veri suppressionem fuerant impetratae, quum praepositura illa non vacaret de facto, quia talis possessio plus habet facti quam iuris, haberetur irritum et inane. Nos vero sententiam cardinalis eiusdem ratam habentes, per apostolica scripta vobis mandamus, quatenus, nisi praedictus Sedunensis episcopus sufficienter ostenderit, quod vel ex indulgentia sedis apostolicae speciali, vel ex alia iusta causa et necessaria sibi post consecrationem suam praepositura concessa fuerit memorata, ipsum ad resignationem ipsius, si sponte noluerit, per censuram ecclesiasticam appellatione remota compellatis, et deinde Lausanense capitulum ad conferendam eam thesaurario supra dicto ex parte nostra monere diligentius et inducere procuretis.

He was also showing with many assertions that, on behalf of the Sedunensis bishop, the utility, custom, and necessity which his envoy had alleged in aid of his cause availed not at all, since these seem rather begged suffrages than true subsidies of his cause. Whence the envoy himself was asking that we deign by apostolic authority to confirm what had been done by the aforesaid judges, and to remove the Sedunensis bishop from the provostship itself. Therefore the auditor appointed by us over this by our mandate decreed that what had been done by the aforesaid executors under the pretext of our letters, namely, because they had been obtained by suggestion of falsehood and suppression of truth, since that provostship was not vacant de facto, because such possession has more of fact than of right, should be held null and void. We, however, holding the sentence of the same cardinal as valid, by apostolic writings to you we command that, unless the aforesaid Sedunensis bishop shall sufficiently show that either by a special indulgence of the apostolic see, or by another just and necessary cause, that provostship was granted to him after his consecration, you compel him to its resignation, if he is unwilling of his own accord, through ecclesiastical censure, appeal being removed, and then you should take care to admonish the Lausanne chapter to confer it upon the above-said treasurer on our behalf to warn more diligently and to induce.

CAP. VII.

CHAPTER 7.

Ubi constat beneficium collatum per habentem potestatem, per exceptionem abiurationis et renunciationis non debet possessio retardari.

Where it is established that a benefice has been conferred by one having authority, possession ought not to be delayed by the exception of abjuration and renunciation.

Idem Archidiacono Richemundiae.

The same to the Archdeacon of Richmond.

Post electionem et confirmationem venerabilis fratris nostri [Eustachii] episcopi Eliensis vacante archidiaconatu Richemundiae, quem tenuerat, Eboracensis archiepiscopus eum tibi propria liberalitate concessit, dans Eboracensi capitulo suis literis in mandatis, ut te in archidiaconum, sicut moris est, recipere procurarent; cuius noluerunt mandato parere propter huiusmodi rationes, quia videlicet bonae memoriae Coelestinus Papa praedecessor noster inter alias, quae decano et capitulo Eboracensi suo privilegio noscitur indulsisse, ordinationem quoque canonicorum seu personarum, sicut ab ipsa fundatione loci erat hactenus observatum, liberam esse decrevit, ut videlicet idonea et honesta persona, cui archiepiscopus ipse vacantem in ecclesia Eboracensi praebendam vel dignitatem duxerit conferendam, secundum antiquam ipsius ecclesiae consuetudinem, praesentaretur decan o et capitulo supra dictis, [receptus autem a capitulo in canonicum per librum et panem, per manum decani deberet in capitulo investiri, postmodum vero in osculo fratrum receptus, de conservanda fidelitate ipsi ecclesiae, libertatibus et consuetudinibus iuri consentaneis pro viribus defendendis, non detegendis secretis capituli, iuramentum consuetum et debitum interponeret, et tunc de mandato decani et capituli, prout moris est, per manum installaretur cantoris,] et Si quis contra consuetudinem huiusmodi antiquam et approbatam in ecclesia ipsa esset per aliquem introductus, nec pro persona, nec pro canonico haberetur. Quodsi archiepiscopus vacantem in ecclesia ipsa praebendam vel personatum infra terminum Lateranensis concilii secundum formam praescriptam, canonica admonitione praemissa, personae idoneae non conferret : liceret decano et capitulo auctoritate apostolica nullius contradictione vel appellatione obstante illud iuxta eiusdem concilii statuta conferre. Quum igitur in literis archiepiscopi directis capitulo de decano mentio nullatenus haberetur, per cuius manum debebas in capitulo investiri, eius mandato merito exstitit contradictum, [et illa praeterea ratione, quod, quum idem praedecessor noster I. de S. Laurentio de cancellaria Eboracensi curavit manu propria per annulum investire, mandans nuncio suo, ipsius nomine stallum in choro et locum in capitulo et processione cum integritate redituum et omnibus ad cancellariam pertinentibus assignari, tu pro eo, quod proventus ipsos in contemptum praesumpsisti mandati apostolici retinere, per decanum et capitulum Eboracense fuisti excommunicationis laqueo irretitus, unde non eras ad dignitatem interim admittendus.

After the election and confirmation of our venerable brother [Eustace], bishop of Ely, the archdeaconry of Richmond, which he had held, being vacant, the archbishop of York granted it to you by his own liberality, giving to the chapter of York by his letters a mandate that they should see to receive you as archdeacon, as is the custom; the mandate of whom they were unwilling to obey for reasons of this kind, because namely Pope Celestine of good memory, our predecessor, among other things which he is known to have indulged to the dean and chapter of York by his privilege, decreed that the appointment also of canons or persons, as from the very foundation of the place had until now been observed, should be free, to wit, that a suitable and honest person, to whom the archbishop himself should deem a vacant prebend or dignity in the church of York to be conferred, according to the ancient consuetude of that church, should be presented to the aforesaid dean and chapter, [received moreover by the chapter into a canon by book and bread, through the hand of the dean he ought to be invested in chapter, and afterwards, having been received in the kiss of the brethren, he should interpose the customary and due oath, concerning preserving fidelity to that church, the liberties and consuetudes consonant with right to be defended to the best of his power, and not disclosing the secrets of the chapter, and then by the mandate of the dean and chapter, as the custom is, he should be installed by the hand of the cantor,] and If anyone against such ancient and approved consuetude in that church were introduced by anyone, he would be held neither as a person nor as a canon. But if the archbishop should not confer a vacant prebend or personate in that church within the term of the Lateran council according to the prescribed form, the canonical admonition having been premised, upon a suitable person, it would be permitted to the dean and chapter by apostolic authority, no contradiction or appeal notwithstanding that, to confer it according to the statutes of the same council. Since therefore in the letters of the archbishop directed to the chapter no mention at all was had of the dean, by whose hand you ought to be invested in chapter, his mandate was with merit contradicted, [and for that additional reason, that, when that same predecessor of ours, I. de S. Laurentio, of the chancery of York, took care with his own hand to invest by the ring, ordering his nuncio that, in his name, a stall in the choir and a place in chapter and in procession, with the integrity of the revenues and all things pertaining to the chancery, be assigned, you, because you presumed to retain those proceeds in contempt of the apostolic mandate, were ensnared in the noose of excommunication by the dean and chapter of York, whence you were not to be admitted to the dignity in the meantime.

Cui praeterea illa ratio repugnabat, quod ante investituram a capitulo habitam archidiaconali te officio ingessisti. Unde iuxta privilegii continentiam pro persona non debebas haberi, praesertim quum tibi homicidia, sacrilegia, incendia et alia multa gravia et enormia obiicerentur, quae, archidiaconatum ipsum manu armata tibi usurpare contendens, perpetrare minime timuisti.] Ipsius igitur institutione propter praemissas rationes et alias a capitulo reprobata, ipsi, ne iuris sui dispendium sustinerent, intelligentes etiam, archidiaconatus ipsius donationem ad eos tam auctoritate Lateranensis concilii quam indulti sibi privilegii devolutam, habito prudentum consilio, dilecto filio R. de sancto Cadmundo illum unanimiter contulerunt, investientes eundem de ipso, prout moris est, et solenniter installantes. Processu vero temporis praefatus archiepiscopus ab apostolica sede rediens in Normanniam, post resignationem et abiurationem a te factam et receptam ab ipso, eidem R. archidiaconatum contulit ante dictum, qui archidiaconatum ipsum tam ratione primae quam secundae concessionis sibi rationabiliter assignatum per sedem a postolicam petiit confirmari.

To which, moreover, that reason was opposed, that before the investiture had from the chapter you thrust yourself into the archidiaconal office. Whence, according to the content of the privilege, you ought not to have been held as a person [qualified], especially since homicides, sacrileges, arsons, and many other grave and enormous things were being alleged against you, which, striving to usurp that very archdeaconry by an armed hand, you in no wise feared to perpetrate.] Therefore, his institution, for the aforesaid reasons and others, having been reprobated by the chapter, they themselves, lest they should sustain a loss of their right, understanding also that the grant of the archdeaconry itself had devolved to them as much by the authority of the Lateran council as by the privilege indulged to them, the counsel of the prudent having been taken, to the beloved son R., of Saint Cadmund, they unanimously conferred it, investing the same with it, as is the custom, and solemnly installing him. In the process of time, however, the aforesaid archbishop, returning from the Apostolic See into Normandy, after the resignation and abjuration made by you and received by him, conferred upon that same R. the aforesaid archdeaconry, who sought to have that archdeaconry, assigned to himself reasonably as well by reason of the first as of the second concession, confirmed by the Apostolic See.

Ad cuius obiectiones et ordine taliter respondebas, quod, licet decani mentio in literis archiepiscopi directis capitulo expresse facta non fuerit, non tamen ob hoc exclusus videri poterat vel debebat, sicut pars proponebat adversa, immo continebatur in capitulo, sicut pars continetur in toto, cuius decanus pars est honorabilis, archiepiscopus vero caput exsistit, nec in uno contingat corpore [non] sine monstruoso prodigio duo capita inveniri. [Quod autem te excommunicationis sententia lata per decanum et capitulum non ligaverit, multipliciter ostendere satagebas; tum quia fructus cancellariae nequaquam perceperas, quum tantum spiritualium procurator esses ab archiepiscopo constitutus, tum quia nec tu nec alius occasione mandati simplicis, per quod coercitio nemini mandatur, potuit coerceri, praesertim quum illa sententia qualiscunque post appellationem a te interpositam fuerit promulgata. Unde venerabilis frater noster Cantuariensis archiepiscopus, tunc apostolicae sedis legatus in Anglia, communicato multorum coepiscoporum et aliorum prudentium virorum consilio pronunciavit, te huiusmodi sententia non teneri, sicut ex rescripto ipsius legati ostendere satagebas. Administrationi autem archidiaconatus, quum tempore illo absens fueris, te minime ingessisti; sed, quum videres postmodum investituram tibi a capitulo contra iustitiam denegari, de mandato superioris archidiaconatum ingressus, coepisti in eo, prout ad tuum pertinebat officium, ministrare.

To whose objections and in due order you thus were responding: that, although mention of the dean had not been expressly made in the letters of the archbishop directed to the chapter, nevertheless on this account he could not or ought not to seem excluded, as the opposing party proposed; nay rather, he was contained in the chapter, as a part is contained in the whole, of which the dean is an honorable part, while the archbishop exists as the head, nor in one body does it happen [not] without a monstrous prodigy that two heads be found. [But that the sentence of excommunication pronounced by the dean and chapter did not bind you, you strove to show in many ways; both because you had by no means received the fruits of the chancellery, since you were appointed by the archbishop only as procurator of spirituals, and because neither you nor anyone else could be coerced on the occasion of a simple mandate, by which coercion is commanded to no one, especially since that sentence, whatever it was, had been promulgated after an appeal interposed by you. Whence our venerable brother, the archbishop of Canterbury, then legate of the apostolic see in England, after taking counsel with many fellow-bishops and other prudent men, pronounced that you were not held by a sentence of this kind, as you strove to show from the rescript of that legate. Moreover, to the administration of the archdeaconry, since at that time you were absent, you did not in the least intrude yourself; but when afterwards you saw investiture being denied to you by the chapter contrary to justice, by mandate of your superior having entered upon the archdeaconry, you began to minister in it, as pertained to your office.]

Quod autem homicidia vel alia huiusmodi per te illic fuerint perpetrata, vel quod archidiaconatum renunciaveris aut etiam abiuraveris, penitus denegabas, asserens, quod eo tempore, quo pars adversa te renunciasse vel abiurasse dicebat, et sibi archidiaconatum fuisse collatum, archiepiscopus te pro archidiacono et adversarium pro excommunicato habuit pariter et intruso. Unde auctoritate literarum nostrarum, de mandato dilecti filii nostri P. presbyteri cardinalis tunc apostolicae sedis legati coram venerabili fratre nostro Rothomagensi archiepiscopo et suis coniudicibus in Normannia, et demum coram bonae memoriae Lincolniensi episcopo et coniudicibus suis in Anglia idem archiepiscopus super intrusione ipsum adversarium traxit in causam, nosque receptas attestationes super ipso negotio meminimus accepisse.] Adiecisti praeterea, quod, si etiam ea fecisses, per adversarium tamen tuum tibi non poterant obiici cum effectu, cui potius super ipso archidiaconatu esset silentium imponendum, et, approbata institutione tua, tibi restitutio facienda, ex confessione partis adversae in iudicio facta et saepius repetita ostendere nitebaris. Ipse namque Rogerius a nobis interrogatus in iure, ex quo tempore archidiaconatus Richemundiae sibi per capitulum fuerit assignatus, respondit, quod circa festum Ascensionis proximum triennium compleretur.

But that homicides or other things of this sort had been perpetrated by you there, or that you had renounced or even abjured the archdeaconry, you utterly denied, asserting that at the time when the opposing party said that you had renounced or abjured, and that the archdeaconry had been conferred upon himself, the archbishop held you as archdeacon and the adversary as excommunicate and likewise as an intruder. Whence, by authority of our letters, at the mandate of our beloved son P., presbyter-cardinal, then legate of the Apostolic See, before our venerable brother the archbishop of Rouen and his co-judges in Normandy, and finally before the bishop of Lincoln of good memory and his co-judges in England, the same archbishop drew that adversary into suit over the intrusion, and we remember that we received the depositions taken concerning that very business.] You added moreover that, even if you had done those things, nevertheless they could not be objected against you with effect by your adversary, upon whom rather silence ought to be imposed regarding the archdeaconry itself, and, your institution having been approved, restitution ought to be made to you, which you strove to show from a confession of the opposing party made in court and often repeated. For Roger himself, when questioned by us in law as to from what time the archdeaconry of Richmond had been assigned to him by the chapter, replied that about the coming Feast of the Ascension a three-year term would be completed.

Quum igitur ex data literarum nostrarum constaret, tempore illo archiepiscopum apud sedem apostolicam constitutum, et in eis per nos antiquum ius fuerit declaratum, ut tempus, quo ad apostolicam sedem accessit, [et] apud illam permansit, vel recessit ab ipsa, non esset infra tempus sex mensium computandum: liquido constare dicebas tempus illud archiepiscopo minime cucurrisse. Sed si etiam quadriennium effluxisset, sicut prioris responsi poenitens ultimo loco proposuit pars adversa, quod ex parte tua de iure non posse fieri dicebatur, quum etiam tunc arripuisset iter ad sedem apostolicam veniendi, licet illud non fuerit continue prosecutus, impedimentis multiplicibus retardatus, interpretatio rescripti nostri ad tempus etiam huiusmodi pertinebat, cui praeterea praescriptio nocere non poterat in exsilio constituto. Factum autem capituli eundem R. non potuit excusare, quoniam, quum institutio facta per archiepiscopum praecessisset, quod superior ordinaverat capitulum tanquam inferius non poterat reprobare, quum, etsi contra statutum privilegii non fuisset admissus, ipsi tamen, quia nec fuerant exsecutores privilegii constituti, nec poterant simul esse iudices et actores, contra te praesertim absentem et non contumacem procedere non valebant.

Since therefore from the issuance of our letters it was established that at that time the archbishop was positioned at the apostolic see, and in them by us the ancient right had been declared, that the time during which he came to the apostolic see, [and] remained at it, or departed from it, was not to be counted within the time of six months: you said it was clearly established that that time had by no means run for the archbishop. But even if a quadriennium had elapsed, as the opposing party, repentant of its prior answer, proposed finally in the last place, which on your part was said in law not to be able to be done, since even then he had taken up the journey of coming to the apostolic see, although he did not continuously prosecute it, being delayed by multiple impediments, the interpretation of our rescript extended even to a time of this sort, to whom moreover prescription could not harm, being constituted in exile. But the act of the chapter could not excuse that same R., since, when the institution made by the archbishop had preceded, what the superior had ordained the chapter, as the inferior, could not disapprove, since, even if he had not been admitted according to the statute of the privilege, they nevertheless, because they had neither been constituted executors of the privilege, nor could at the same time be judges and actors, were not able to proceed against you, especially you being absent and not contumacious.

Si quid ergo per ipsos erat contra factum archiepiscopi proponendum, huiusmodi quaestio ad tribunal erat superius deferenda, ut auctoritate finiretur ipsius, pendente proinde institutione tua facta per illum, ad quem pertinebat tam iure communi quam auctoritate privilegii ante dicti, per quod collatio personatuum et praebendarum archiepiscopo reservatur, idem R. non debuit in locum viventis obrepere. [Ait enim B. Gregorius: " Eum, qui contra iustitiae regulam in archidiaconatum alterius provehi se consensit, ab eiusdem archidiaconatus honore deponimus; qui si ulterius in loco eodem ministrare praesumpserit, se participatione sacrae communionis noverit esse privatum. "Huius ergo auctoritate decreti adversarium tuum asserebas ab archidiaconatus officio, quem male receperat, deponendum; praesertim, quum illi primae irreptioni vehementer insisteret, et per institutionem eiusmodi suum niteretur propositum demonstrare, ipsumque archidiaconatum tibi restitui suppliciter postulabas.] Nos igitur, auditis his et aliis, quae partes in praesentia nostra proponere voluerunt, et plenius intellectis, Quoniam constitit nobis, archidiaconatum praedictum tibi p er Eboracensem archiepiscopum [et] primitus fuisse concessum et quod, institutione facta per ipsum secundum iuris ordinem minime reprobata, archidiaconatus non vacans non potuit nec debuit in alium rite transferri, memorato R., qui contra iustitiae regulam in archidiaconatum alterius provehi se consensit, super eo duximus silentium imponendum, sententialiter decernentes, ut institutio facta per Eboracensem archiepiscopum de te sortiatur effectum.

If therefore anything was to be proposed by them against the deed of the archbishop, a question of this kind ought to have been carried to the higher tribunal, so that it might be ended by his authority; and therefore, your institution made by him pending, to whom it belonged both by common law and by authority of the aforesaid privilege, by which the collation of personates and prebends is reserved to the archbishop, that same R. ought not to have crept into the place of a living incumbent. [For Blessed Gregory says: " Him who has consented, against the rule of justice, to be advanced into another’s archidiaconate, we depose from the honor of that same archidiaconate; and if he shall further presume to minister in the same place, let him know that he is deprived of participation in the sacred communion." Therefore by the authority of this decree you asserted that your adversary should be deposed from the office of archidiaconate, which he had ill received; especially since he pressed vehemently upon that first intrusion, and strove to demonstrate his purpose by an institution of that sort, and you humbly besought that that same archidiaconate be restored to you.] We therefore, these things and others which the parties wished to propose in our presence having been heard, and more fully understood, Since it was established for us that the aforesaid archidiaconate had in the first place been granted to you p er the Archbishop of York [and] and that, the institution made by him according to the order of law not having been in any way rejected, the archidiaconate, not being vacant, could not and ought not rightly to be transferred to another, upon the aforesaid R., who consented to be advanced, against the rule of justice, into another’s archidiaconate, we have deemed it proper to impose silence concerning this, decreeing by sentence that the institution made by the Archbishop of York concerning you is to take effect.

Exinde vero, si super renunciatione, vel abiuratione vel aliquo praemissorum aliquis, qui velit et valeat, adversus te quicquam duxerit proponendum, ordine poterit iudiciario experiri. [Nulli ergo etc. Dat.

Thereafter indeed, if concerning the renunciation, or abjuration, or any of the aforesaid, anyone who is willing and able shall have deemed that something should be proposed against you, he may make trial by judicial order. [Therefore let no one, etc. Given.

Later. Kal. Iun.

Lateran. Kalends of June.

1202.]

CAP. VIII.

CHAPTER 8.

Recepto in canonicum tenetur capitulum providere, quam cito facultas se obtulerit.

Once received into the canonry, the chapter is bound to provide as soon as the means present themselves.

Idem C. Canonico Tridentino.

The same to C., Tridentine Canon.

Quum super quaes tione Tridentinae praebendae, quae vertebatur inter te ex una parte, et venerabilem fratrem nostrum episcopum et dilectos filios canonicos Terdonenses ex alia, tu et procuratores partis alterius in nostra essetis praesentia constituti, vobis dilectum filium Hug. tit. S. Martini presbyterum cardinalem concessimus auditorem.

When, concerning the question of the Tridentine prebend, which was being disputed between you on the one part, and our venerable brother the bishop and the beloved sons the canons of Terdona on the other, you and the procurators of the other party having been set in our presence, we granted to you as auditor our beloved son Hugh, cardinal priest of the title of St. Martin.

Coram quo pro te fuit taliter allegatum, quod, quum bonae memoriae Odo Terdonensis episcopus, patruus tuus, ab apostolica sede reversus, Terdonenses canonicos attentius rogavisset, ut te reciperent in canonicum et in fratrem, ipsis eius precibus annuentes hilariter te receperunt, nulla primae vel secundae [praebendae] habita mentione, qui ab illo tempore usque nunc locum in choro et in capitulo sicut alii canonici habuisti, lectiones legisti in ecclesia, et responsoria cantasti, ac per praedictum episcopum tibi fuerant domus in ipsa canonica [nomine canonici] assignatae, quas tu possedisti ac possides in quiete. Et, quum in eadem ecclesia Terdonensi ex illis cononicis, qui praebendam in ea non possident, tu primo institutus fueris et receptus, et nunc vacet beneficium in eadem, humiliter postulabas a nobis, ut Terdonensibus canonicis dare dignaremur districtius in mandatis, quod vacans beneficium tibi, omni difficultate postposita, assignarent et facerent pacifica possessione gaudere. Procuratores vero partis alterius e contrario respondebant, quod, quum in Terdonensi ecclesia certus sit numerus canonicorum institutus et scriptis Romanorum Pontificum confirmatus, canonicique constitutionem ipsam observare teneantur praestito iuramento, nos eis nostris literis dedimus in mandatis, ut dilectum filium B. subdiaconum et capellanum nostrum in canonicum reciperent et in fratrem, eique praebendam, sicut uni ex aliis canonicis, assignarent.

Before whom it was thus alleged on your behalf, that, when Odo of Tortona, bishop, of good memory, your paternal uncle, having returned from the Apostolic See, had more earnestly entreated the Tortonese canons to receive you as a canon and as a brother, they, assenting to his prayers, gladly received you, no mention having been made of the first or second [prebend] , and that from that time up to now you have had a place in the choir and in chapter like the other canons, you have read the readings in the church and have sung the responsories, and through the aforesaid bishop houses had been assigned to you in the canonry itself [in the name of a canon] , which you have possessed and do possess in peace. And, since in that same Tortonese church, from among those canons who do not possess a prebend in it, you were the first to be instituted and received, and now a benefice in the same is vacant, you were humbly petitioning us that we would deign to give more strictly in mandates to the Tortonese canons that they assign the vacant benefice to you, all difficulty set aside, and cause you to enjoy peaceful possession. But the proctors of the other party, on the contrary, replied that, since in the Tortonese church a fixed number of canons has been established and confirmed by the writings of the Roman Pontiffs, and the canons are bound by oath to observe that constitution, we by our letters gave them in mandates to receive our beloved son B., our subdeacon and chaplain, as a canon and as a brother, and to assign to him a prebend, as to one of the other canons.

Verum quia statutus numerus canonicorum tunc in eadem ecclesia plenus erat, mandatum nostrum non potuerunt exsecutioni mandare. Post non modicum vero temporis praedictus O. quondam episcopus persuasionibus, minis ac terroribus institit apud canonicos Terdonenses, ut te reciperent in canonicum ad praebendam proximo vacaturam, eis constanter promittens, quod eos tam a petitione civium Terdonensium quam ab exsecutione mandati apostolici, quod ipsi pro eiusdem subdiaconi nostri receptione receperant, liberaret, sicque eos circumveniens fraudulenter recipi te fecit ad praebendam proximo vacaturam. [Quum autem dilectus filius R. tit. S. Petri ad vincula presbyter cardinalis in Lombardiae partibus legationis officio fungeretur, eundem subdiaconum nostrum per quendam clericum suum institui fecit canonicum ecclesiae Terdonensis, assignans ei stallum in choro et locum in capitulo, praesente praedicto quondam episcopo, nec faciente de receptione tua aliquam mentionem.

But because the fixed number of canons was then full in that same church, they were not able to put our mandate into execution. After no small amount of time, however, the aforesaid O., once bishop, pressed upon the Terdonese canons with persuasions, threats, and terrors, that they should receive you as a canon to the prebend next to fall vacant, steadfastly promising them that he would free them both from the petition of the citizens of Terdona and from the execution of the apostolic mandate which they had received for the reception of that same our subdeacon, and thus, circumventing them, he caused you to be received fraudulently to the prebend next to fall vacant. [However, when the beloved son R., presbyter cardinal of the title of St. Peter in Chains, was discharging the office of legation in the parts of Lombardy, he caused that same our subdeacon, through a certain cleric of his, to be instituted as a canon of the church of Terdona, assigning to him a stall in the choir and a place in the chapter, the aforesaid former bishop being present, and making no mention at all of your reception.

Sed praedicti canonici institutionem de ipso B. factam, licet in publico non ostenderent propter insolentiam clericorum, ratam omnimodis habuerant. Quumque circa praeteritum Pascha dictus quondam episcopus carnis debitum exsolvisset, et praedictus episcopus, qui nunc est, fuisset subrogatus eidem, qui fuerat archidiaconus ecclesiae Terdonensis, praebendam vacantem iidem canonici praedicto subdiacono nostro unanimiter decreverunt conferri, sicut in eorum literis perspeximus contineri, et ipsius procuratores capituli praedictam praebendam vacantem in nostra sibi praesentia concesserunt. Unde suppliciter petebatur a nobis, ut institutionem tuam, tanquam contra Lateranense concilium attentatam, penitus irritantes, et absolventes Terdonensem ecclesiam ab impetitione tua, concessionem eidem subdiacono nostr o factam de praebenda praedicta dignaremur auctoritate apostolica confirmare.] Nos igitur ex iis, quae fuerunt hinc inde proposita, certiores effecti per cardinalem praedictum, concessionem praedicto subdiacono nostro a canonicis praedictis factam de praebenda praedicta de fratrum nostrorum consilio ratam habentes, eam auctoritate apostolica duximus confirmandam. Quum autem tam assertione tua quam confessione partis alterius constet, te in fratrem et canonicum Tridentinae ecclesiae fuisse receptum, licet receptionem tuam factam contra Lateranense concilium pars adversa proponat, quia tamen probatum non exstitit, parte altera penitus hoc negante, nec ipsi canonici videbantur tibi hoc opponere posse de iure, qui se fatentur te contra stat uta praefati concilii recepisse : sententialiter decernimus, ut tibi, quam cito se facultas obtulerit, praebendale beneficium in Tridentina ecclesia conferatur, quum, ex quo receptus es in canonicum, non debeas carere praebenda.

But the aforesaid canons had in every way held valid the institution made concerning that same B., although they did not display it in public on account of the insolence of the clerics. And when, around the last Pasch, the said former bishop had paid the debt of the flesh, and the aforesaid bishop, who is now in office, had been substituted for him, who had been archdeacon of the church of Tortona, the same canons unanimously decreed that the vacant prebend be conferred upon our aforesaid subdeacon, as we have clearly seen to be contained in their letters, and the procurators of his chapter granted the aforesaid vacant prebend to him in our presence. Whence it was humbly petitioned of us that, utterly annulling your institution as having been attempted against the Lateran council, and absolving the church of Tortona from your impetition, we would deign by apostolic authority to confirm the concession made to that same our subdeacon of the aforesaid prebend.] We therefore, made more certain from the things that were put forward on both sides, through the aforesaid cardinal, holding as valid, by the counsel of our brothers, the concession made to our aforesaid subdeacon by the aforesaid canons concerning the aforesaid prebend, have deemed that it should be confirmed by apostolic authority. However, since both by your assertion and by the confession of the other party it is evident that you were received into the brotherhood and as a canon of the Tridentine church, although the opposing party alleges that your reception was done against the Lateran council, since, however, it has not been proven, the other party utterly denying this, and nor did the canons themselves seem able in law to oppose this to you, who confess that they received you against the stat uta of the aforesaid council : we decree by sentence that, as soon as opportunity offers itself, a prebendal benefice in the Tridentine church be conferred upon you, since, from the time you were received as a canon, you ought not to lack a prebend.

[Volentes autem etc. Dat. Lat.

[Desiring, however, etc. Dated at the Lateran.]

VII. Id. Iul. 1202.]

July 9. 1202.]

CAP. IX.

CHAPTER 9.

Si habens praebendam in eadem ecclesia recipit dignitatem cum praebenda vel aliam, vacat prima. Et quamvis a superiore sibi confirmetur, tamen valet impetratio per alium facta de ipsa, etiam tacito de possessione alterius, quae colorata non est. H. d. secundum verum intellectum.

If someone holding a prebend in the same church receives a dignity with a prebend, or another prebend, the first becomes vacant. And although it be confirmed to him by a superior, nevertheless the impetration made by another for that same prebend is valid, even with the possession of the other left unmentioned, which is not colorable. This is to be understood according to the true sense.

Panorm.

Panormitan.

Idem Episcopo et Magistro P. Canonico Hildesemensi.

The same to the Bishop and to Master P., Canon of Hildesheim.

Literas vestras accepimus, per quas nobis significare curastis, quod, quum pro dilecto filio D. clerico vobis scripserimus, ut eum de praebenda vacante sancti Wiscardi Bremensis, quam dicebat ad donationem nostram fuisse iuxta Lateranensis concilii statuta devolutam, curaretis auct oritate apostolica investire, si canonici, quibus super hoc scribebamus, hoc exsequi non curarent, Herberto praeposito et quibusdam canonicis eiusdem ecclesiae cum ipso Daniele et magistro B. canonico ipsius ecclesiae in vestra propter hoc praesentia constitutis, sic De facto fuit propositum coram nobis, quod idem H. praepositus, quondam simplex [exsistens] canonicus eiusdem ecclesiae, de ipsa ecclesia in maiori ecclesia in canonicum est electus, et postmodum unius anni vel anni et dimidii spatio evoluto, in ipsa ecclesia sancti Wiscardi in praepositum est assumptus, priorem praebendam nihilominus retinens, quam in ipsa ecclesia tunc habebat, et super hoc partes consentiebant, ad invicem haec ita fuisse dicentes. Fuit etiam ab una parte propositum, quod ipse praepositus praeter praebendam illam aliam praebendam habebat praepositurae annexam, quam idem praepositus et fautores ipsius inficiati sunt esse praebendam. Praeterea fuit allegatum de iure, quod, ex quo idem praepositus de minori ecclesia vocatus fuerat ad maiorem, prior praebenda de iure inceperat vacare iuxta canonum instituta.

We have received your letters, through which you took care to signify to us that, when we had written to you on behalf of the beloved son D., a cleric, that you should, by apostolic authority, take care to invest him with the prebend vacant of Saint Wiscard of Bremen, which he said had been devolved to our donation according to the statutes of the Lateran Council, if the canons to whom we were writing on this matter should not take care to execute this—Herbert the provost and certain canons of the same church, together with the said Daniel and Master B., canon of that same church, having been established in your presence on this account—thus De facto it was proposed before us, that the same H., the provost, formerly a simple [existing] canon of the same church, from that church into the greater church was elected as a canon, and afterwards, with the space of one year or a year and a half having elapsed, in that same church of Saint Wiscard he was taken up as provost, nonetheless retaining the prior prebend which he then had in that same church, and concerning this the parties were consenting, saying to one another that these things were so. It was also proposed by one party that the same provost, besides that prebend, had another prebend annexed to the provostship, which the same provost and his favorers denied to be a prebend. Moreover it was alleged in law that, since the same provost had been called from the lesser church to the greater, the prior prebend by law had begun to be vacant according to the institutes of the canons.

Deinde fuit ex parte clerici allegatum, primam fuisse ordinationem eiusdem ecclesiae, ut in ea tredecim essent personae, praepositus scilicet cum duodecim fratribus; quae nullatenus servaretur, nisi diceretur illa praebenda vacare. Sed praepositus allegabat econtra, quod erat fere ex consuetudine generali, quod unus in eadem ecclesia plures haberet praebendas, et quum archiepiscopus Bremensis praepositum ipsum de praepositura in plena synodo investiret, tam praeposituram illam quam praebendam ei de communi canonicorum confirmavit assensu, eos, qui super hoc inquietarent eundem, vinculo excommunicationis adstringens. Unde obiiciebatur clerico memorato, quod propter hoc sententiam excommunicationis incurrisset; sed ipse talem confirmationem intervenisse negabat, quae si etiam intervenit, asserebat eam non tenere de iure, quoniam nemini res illa rationabiliter poterat confirmari, quae de iure obtineri non potest. Dicebat etiam, se propter hoc excommunicationis sententia nunquam fuisse ligatum, quum super his experiretur auctoritate maioris. Unde, quum vobis dubium videretur, utrum, quum aliquis de una praebenda eligitur ad aliam, statim prior vacare incipiat, an per sententiam debeat abiudicari eidem, an propter confirmationem huiusmodi, quae superius est expressa, praebenda illa dici debeat non vacare, nos consulere voluistis, priusquam velletis super hoc aliquid diffinire. Quum igitur, si ita est, praebenda illa, etsi non de facto, de iure tamen vacare noscatur, discretioni vestrae per apostolica scripta praecipiendo mandamus, quatenus iam dictum praepositum, ut praebendam illam sine difficultate resignet, monitione praevia per censuram ecclesiasticam appellatione remota cogatis; quam, quum de facto vacaverit, clerico memorato auctoritate nostra suffulti sublato appellationis obstaculo conferre curetis, eum in corporalem possessionem inducentes ipsius et defendentes inductum; eos autem qui se temere duxerint opponendos per districtionem ecclesiasticam compescatis.

Then it was alleged on the part of the cleric that the first ordination of the same church was that there be thirteen persons in it, namely the provost with twelve brothers; which would in no way be observed unless that prebend were said to be vacant. But the provost alleged on the contrary that it was almost by general consuetude that one and the same person in that church would hold several prebends; and when the archbishop of Bremen invested the provost himself with the provostry in full synod, he confirmed to him both that provostry and the prebend by the common assent of the canons, binding with the bond of excommunication those who would disturb him on this account. Whence it was objected to the aforesaid cleric that on this account he had incurred the sentence of excommunication; but he denied that such a confirmation had intervened, and, if it did even intervene, he asserted that it did not hold in law, since that thing could reasonably be confirmed to no one which cannot be obtained by law. He also said that on this account he had never been bound by the sentence of excommunication, since he was prosecuting these matters by the authority of a superior. Whence, since it seemed doubtful to you whether, when someone is chosen from one prebend to another, the former immediately begins to be vacant, or ought to be adjudged away from him by sentence, or, on account of a confirmation of this kind which has been expressed above, that prebend ought to be said not to be vacant, you wished to consult us, before you would wish to define anything on this. Since therefore, if it is so, that prebend, even if not de facto, is nevertheless known to be vacant de iure, we command, enjoining to your discretion through apostolic writings, that you compel the already mentioned provost, that he resign that prebend without difficulty, with prior monition through ecclesiastical censure, appeal removed; which, when it has become vacant de facto, you should take care to confer upon the aforesaid cleric, supported by our authority with the obstacle of appeal removed; bringing him into corporal possession of it and defending him once inducted; and those who shall have presumed to set themselves in opposition you should restrain by ecclesiastical coercion.

[Quod si etc. Dat. XIV.

[But if, etc. Given on the 14.

Kal. Iun. 1205.]

Kalends of June 1205.]

CAP. X.

CHAPTER 10.

In ecclesiis non numeratis vacatio praebendarum seu canonicatuum possibilis non est, nec fit ibi devolutio ad superiorem ex negligentia semestri in non providendo ecclesiae de ministris. H. d. et est casus notabilis.

In churches not enumerated, the vacancy of prebends or of canonries is not possible, nor does devolution to the superior occur there on account of six-month negligence in not providing the church with ministers. In this matter; and it is a notable case.

Idem Episcopo et Archipresbytero Papiensibus.

The same to the Bishop and Archpresbyter of Pavia.

Ex parte Astensis ecclesiae nostris est auribus intimatum, quod, quum quaedam praebendae in ipsa per quatuor annos, et amplius vacavissent, venerabilis frater noster Astensis episcopus canonicos suos monuit diligenter, ut ecclesiam ordinarent. Quibus non admittentibus monitionem ipsius, episcopus quosdam ibidem instituit, credens, sibi hoc ex Lateranensi concilio licere. Instituti autem seientes, non esse firmam institutionem huiusmodi, ad venerabilem fratrem nostrum Mediolanensem archiepiscopum recurrerunt, qui eosdem in canonicos Astensis ecclesiae ordinavit et in corporalem possessionem praebendarum induxit, capitulo eiusdem ecclesiae praebente assensum, tribus tantum exceptis, qui se institutioni h uiusmodi opponere curaverunt.

On the part of the church of Asti it has been intimated to our ears that, when certain prebends in it had lain vacant for four years and more, our venerable brother, the bishop of Asti, diligently warned his canons to provide for the church. As they did not admit his admonition, the bishop instituted certain persons there, believing this to be permitted to him by the Lateran Council. Those instituted, however, knowing that an institution of this sort was not firm, resorted to our venerable brother the archbishop of Milan, who appointed those same men as canons of the church of Asti and inducted them into the corporal possession of the prebends, the chapter of the same church giving its assent, with only three excepted, who took care to oppose an institution of this sort.

Tres illi dicebant, electionem debere cassari, quia nec episcopus nec archiepiscopus supra dictus de concessione Lateranensis concilii potuerat praefatam ecclesiam ordinare, quum uterque circa tempus eis indultum a canone in ordinatione illa negligens fuerit et remissus. Pars vero altera dicebat econtra, quod, licet institutio episcopi non valeret, archiepiscopi tamen ordinatio de iure valebat, quia ei tempus indultum a canone nisi a tempore, quo illi declaratum fuerat, non currebat, ad quod probandum inducebat multiplices rationes. His autem utrinque propositis, Tandem utraque pars concorditer est confessa, quod in praedicta ecclesia non erant distinctae praebendae, nec canonicorum numerus erat certus.

Those three were saying that the election ought to be quashed, because neither the bishop nor the aforesaid archbishop could, by the concession of the Lateran council, have ordered the aforesaid church, since each, around the time granted to them by the canon, had been negligent and remiss in that ordination. But the other party said conversely that, although the bishop’s institution did not avail, nevertheless the archbishop’s ordination in law did avail, because the time granted to him by the canon did not run except from the time when it had been declared to him; to prove which he adduced multiple reasons. These things having been set forth on both sides, At length both parties in concord confessed that in the aforesaid church the prebends were not distinct, nor was the number of canons fixed.

Nos igitur his et aliis, quae fuerunt utrinque proposita, diligenter auditis, intelleximus evidenter, statutum Lateranensis concilii de beneficiis ultra sex menses vacantibus locum in hoc articulo nullatenus habuisse, quum, etsi forte Astensis ecclesia canonicorum pateretur defectum, nullae tamen in ea praebendae vacabant, quum in illa nec sint distinctae praebendae, nec canonicorum numerus diffinitus. Unde institutio per archiepiscopum vel episcopum facta occasione concilii memorati carere debet robore firmitatis. Quia vero totum capitulum, tribus tantum exceptis, praedictorum receptionem approbat et affectat, nec ab illis tribus aliquid rationabile contra ipsos obiectum est et ostensum, discretioni vestrae per apostolica scripta mandamus, quatenus, inquisita diligentius veritate, si Astensis ecclesiae suppetant facultates, secundum consuetudinem hactenus observatam praedictos clericos sublato cuiuslibet contradictionis et appellationis obstaculo p ro canonicis faciatis haberi. [Contradictores etc.

Therefore we, these and the other things which had been set forth on both sides having been diligently heard, understood clearly that the statute of the Lateran council concerning benefices vacant beyond six months had in no way had place in this article, since, even if perhaps the church of Asti suffered a defect of canons, nevertheless no prebends were vacant in it, since in that church neither are prebends distinct nor is the number of canons defined. Whence the institution made by the archbishop or the bishop on the occasion of the aforesaid council ought to lack the strength of firmness. But because the whole chapter, with three only excepted, approves and desires the reception of the aforesaid, and nothing reasonable has been objected and shown against them by those three, we command to your discretion by apostolic writings that, the truth having been more diligently inquired into, if the resources of the church of Asti suffice, according to the custom hitherto observed you cause the aforesaid clerics, the obstacle of any contradiction and appeal being removed, p ro canons to be held. [Objectors etc.

Dat. Lat. XVII.

Given at the Lateran, 17.

Kal. Iul. 1204.]

Kalends of July 1204.]

CAP. XI.

CHAPTER 11.

Habens potestatem conferendi potest de iure alteri tradere potestatem conferendi primum beneficium, quod vacabit.

One having the power of conferring can by law transfer to another the power of conferring the first benefice that shall fall vacant.

Idem Episcopo et capitulo Laudunensi.

The same to the Bishop and the chapter of Laon.

Constitutus in prae sentia nostra dilectus filius H. subdiaconus [noster] ecclesiae vestrae canonicus nobis humiliter intimavit, quod tu, frater episcope, potestatem ei dedisti sacerdotalem conferendi praebendam, quae primo in ecclesia vestra esset vacatura, et bonae memoriae W. Remensis archiepiscopus, tunc apostolicae sedis legatus, vobis, filii capituli, auctoritate nostra districte praecepit, sicut per literas suas ad vos directas apparet, quae coram nobis lectae fuerunt, ut, quum praebenda ipsa in ecclesia vestra vacaret, personam illam, cui vellet idem H. eam conferre, sine interpositione alterius p ersonae reciperetis ad ipsam, et eandem personam curaretis de illa sine difficultate qualibet investire. Asseruit [etiam] idem subdiaconus, quod, quum esset ad sedem apostolicam accessurus, ipse praecavens appellavit, ne tu, frater episcope, si forte interim aliquam sacerdotalem contingeret vacare praebendam, eam ulli conferres, nec vos, fili capitulum, reciperetis aliquem praesentatum ad illam, nisi quem duxerit praefatus subdiaconus praesentandum. Quocirca discretioni vestrae per apostolica scripta mandamus, quatenus personam illam, cui memoratus H. sacerdotalem praebendam, quum contigerit eam vacare, duxerit canonice conferendam, sine contradictione qualibet admittatis, et tu interim, frater episcope, praebendam huiusmodi contra formam concessionis tuae c onferre alicui non praesumas; alioquin noveritis, nos dilectis filiis cancellario, et Helvin et Adae canonicis Parisiensibus in mandatis dedisse, ut vos ad hoc per censuram ecclesiasticam appellatione remota compellant, in irritum reducentes, si quid post appellationem a praefato subdiacono ad nos legitime interpositam contra concessionem sibi factam de sacerdotali praebenda noverint attentatum. Quia vero concessiones tales, si ad consequentiam traherentur, fieri possent in fraudem canonicae sanctionis, per quam prohibentur ecclesiastica beneficia concedi sive promitti ante, quam vacent, nolumus, quod huiusmodi occasione mandati, quod gratiam continet personalem, fraudem adhibere vo lentibus licentia concedatur. [Dat.

Having appeared in our presence, the beloved son H., subdeacon [of ours], a canon of your church, to us humbly intimated that you, brother bishop, gave to him the sacerdotal power of conferring the prebend which would first be about to fall vacant in your church; and of good memory W., archbishop of Reims, then legate of the apostolic see, to you, sons of the chapter, by our authority strictly enjoined, as appears through his letters directed to you, which were read before us, that, when that prebend in your church should be vacant, that person upon whom the same H. should wish to confer it you should receive to it without the interposition of another person, and that you should take care to invest the same person with it without any difficulty whatsoever. He asserted [also] the same subdeacon, that, when he was about to go to the apostolic see, he, taking precautions, appealed, lest you, brother bishop, if perchance in the meantime some sacerdotal prebend should happen to fall vacant, should confer it upon anyone, nor you, sons of the chapter, should receive anyone presented to it, except the one whom the aforesaid subdeacon should judge to be presented. Wherefore to your discretion by apostolic writings we command that you admit, without any contradiction whatsoever, that person to whom the aforesaid H. shall judge that the sacerdotal prebend, when it shall happen to fall vacant, ought canonically to be conferred; and do you meanwhile, brother bishop, not presume to confer upon anyone a prebend of this kind contrary to the form of your concession; otherwise know that we have given in mandate to our beloved sons the chancellor, and Helvin and Adam, canons of Paris, to compel you to this by ecclesiastical censure, appeal removed, reducing to nullity whatever they may know to have been attempted after the appeal, lawfully interposed to us by the aforesaid subdeacon, against the concession made to him concerning the sacerdotal prebend. But because concessions of such a sort, if they were carried out to their consequence, could be made in fraud of the canonical sanction, by which it is prohibited that ecclesiastical benefices be granted or promised before they fall vacant, we do not wish that, on the occasion of a mandate of this kind, which contains a personal grace, a license be granted to those willing to apply fraud. [Given.

Lat. X. Kal. Iul.

Lateran, June 22.

Ao. VII. 1204.]

Year 7. 1204.]

CAP. XII.

CHAPTER 12.

Lateranense concilium de beneficiis ultra sex menses vacantibus ad episcopatus non extenditur.

The Lateran council on benefices vacant beyond six months is not extended to bishoprics.

Innocentius III.

Innocent 3.

Dilectus filius magister G. canonicus vester olim nobis suggessit, quod, bonae memoriae episcopo vestro viam universae carnis ingresso, maior et sanior pars vestri convenerat in eundem, et ipsum eligere in episcopum proponebat; sed impediente viro nobili comite Cutronensi non fuit electio celebrata. Postmodum autem idem comes de ipso episcopatu Madium capellanum suum investiens vobis iniunxit, ut vel a terra recederetis ipsius, vel eligeretis eundem M. in pastorem. Quod quum venerabilis frater noster archiepiscopus sanctae Severinae tunc electus audisset, praedictum Guillelmum ad suam praesentiam accersivit, et asserens, quod propter negligentiam vestram ad ipsum erat eligendi auctoritas devoluta, in epi scopum vestrum elegit eundem.

The beloved son Master G., your canon, once suggested to us that, your bishop of good memory having entered upon the way of all flesh, the greater and sounder part of you had convened upon the same man, and proposed to elect him as bishop; but, with the noble man, the Count of Cutrone, hindering, the election was not celebrated. Afterwards, however, the same count, investing Madius his chaplain with that bishopric, enjoined upon you that either you withdraw from his land, or choose that same M. as pastor. Which, when our venerable brother the archbishop of Saint Severina, then-elect, had heard, he summoned the aforesaid William to his presence, and asserting that on account of your negligence the authority of choosing had devolved to him, he chose the same as your bishop.

[Verum postquam hoc innotuit comiti supradicto, vos ad suam praesentiam convocatos tamdiu fecit in custodia detineri, donec praefatum Madium communiter elegistis. Qui accedens ad praesentiam dilecti nostri Gerardi S. Adriani diaconi cardinalis apostolicae sedis legati, beneficium obtinuit confirmationis ab ipso. Sed memoratus Guillelmus postmodum ad eundem cardinalem profectus, ne illum faceret consecrari audientiam nostram appellavit, et tandem in nostra proposuit praesentia constitutus, quod idem Madius prodiderat quoddam castrum, et mediante pecunia investituram de manu receperat laicali, ac etiam ante confirmationem obtentam multa bona ecclesiae dilapidando vastarat.

[But after this became known to the aforesaid count, he caused you, summoned to his presence, to be kept in custody so long until you collectively elected the aforesaid Madius. Who, approaching the presence of our beloved Gerard, deacon-cardinal of St. Adrian, legate of the Apostolic See, obtained from him the benefit of confirmation. But the aforesaid William, afterwards having set out to the same cardinal, appealed to our audience lest he should cause him to be consecrated; and at length, having been set in our presence, he put forward that this same Madius had betrayed a certain castle, and by the mediation of money had received investiture from a lay hand, and also, before the confirmation was obtained, had by dilapidation wasted many goods of the church.

Unde nos venerabilibus fratribus nostris archiepiscopo Cusentino et Bisianensi et Geneocastrensi episcopis dedimus in mandatis, ut vos et alios, quos contingeret nominari, compellerent super iis omnibus dicere veritatem, et, si de praedicto Madio electionem invenirent irregulariter celebratam, denunciarent eam irritam et inanem, ipsum ad restitutionem rerum ecclesiae mediante iustitia compellentes, ac postmodum inquisita circa electionem praefati Guillelmi sollicite veritate, quod iustum esset statuerent appellatione remota. Qui, sicut in eorum literis perspeximus contineri, quum semel et secundo ac tertio peremptorio tam praenominatum Madium quam et vos, nec non etiam abbates ecclesiae Geruntinae ad suam praesentiam citavissent, dictus Madius per menses quatuor exspectatus nec accessit ad ipsos, nec vos permisit accedere vel abbates. Quum autem propter suspicionem dilapidationis ab episcopalium administratione suspendissent eundem, et ipse nihilominus administrare praesumeret, excommunicationis in eum sententiam protulerunt, qua ille contumaciter vilipensa non destitit celebrare.

Whence we gave in mandates to our venerable brothers, the archbishop of Cosenza and the bishops of Bisignano and Geneocastrum, that they should compel you and others, whom it should happen to be named, to speak the truth concerning all these matters; and, if they should find the election concerning the aforesaid Madius to have been irregularly celebrated, they should denounce it null and void, compelling him by the mediation of justice to the restitution of the goods of the Church; and afterwards, the truth having been diligently inquired concerning the election of the aforesaid William, they should establish what was just, appeal removed. They, as we have clearly perceived to be contained in their letters, when once, twice, and thrice by peremptory citation they had summoned both the aforementioned Madius and you, and likewise also the abbots of the Geruntine church to their presence, the said Madius, awaited for four months, neither came to them, nor did he permit you or the abbots to approach. But when, on account of suspicion of dilapidation, they had suspended him from episcopal administration, and he nonetheless presumed to administer, they pronounced against him the sentence of excommunication; which he, contumaciously held in contempt, did not desist from celebrating.

Unde quum eis per dicta iuratorum testium constitisset, quod idem Madius investituram episcopatus de manu susceperat laicali, et periurium incurrerat, ac proditionem et homicidia, nec non etiam simoniam multipliciter perpetrarat, quod etiam electio eius extorta fuerat, et consecratio non solum post appellationem, verum etiam alias contra canones attentata, demum habito prudentum consilio quod factum de ipso fuerat sententialiter cassaverunt.] Nos igitur [his et aliis, quae super ipso negotio nobis fuerunt exposita, diligenter auditis,] attendentes, quod canon Lateranensis concilii, ab Alexandro Papa contra negligentes editus, ad archiepiscopatum vel episcopatum non solet extendi, sed ad personatus alios et minora ecclesiastica beneficia co arctari, electionem huiusmodi [non reatu personae, sed] iustitia cassavi mus exigente. [Dictum quoque etc. Dat.

Whence, when it had been established to them through the statements of sworn witnesses that this same Madius had received the investiture of the bishopric from a lay hand, and had incurred perjury, and had perpetrated treason and homicides, and likewise had manifoldly committed simony; that also his election had been extorted, and that the consecration had been attempted not only after an appeal, but also otherwise against the canons; at length, having taken counsel of prudent men, they quashed by sentence what had been done concerning him.] We therefore [with these and other things, which were set forth to us concerning this business, diligently heard,] considering that the canon of the Lateran council, issued by Pope Alexander against the negligent, is not wont to extend to an archbishopric or a bishopric, but to be constrained to other personates and lesser ecclesiastical benefices, an election of this kind [not by the guilt of the person, but] as justice required we have quashed. [The said also etc. Given.

ap. S. Germanum VI. Id. Iul. Ao. XI. 1208.]

at St. Germanus, on the 6th day before the Ides of July, in the 11th year. 1208.]

CAP. XIII.

CHAPTER 13.

Non valet promissio beneficii vacaturi.

The promise of a benefice about to be vacant is not valid.

Idem Priori Hostiensi et Superiori S. Fridi.

The same to the Prior of Ostia and to the Superior of S. Fridus.

Ex tenore literarum vestrarum accepimus, quod, quum causa, quae inter I. clericum ex una parte, et abbatem et conventum de Bello ex altera, super provisione vertebat ur ipsius (Et infra:) Dictus clericus post litem contestatam chartam quandam monachorum ipsorum exhibuit coram vobis, continentem expresse, quod primam ecclesiam ad donationem suam spectantem, valentem X. marchas vel XV. assignarent eidem, nihilominus per idoneos testes probans, ipsos post promissionem huiusmodi, licet potuerint, nolle sibi, quanquam super hoc admoniti fuerunt, providisse; quare dictos abbatem et monachos ad assignandum sibi reditum X. marcharum ad minus cogi cum instantia postulabat. Ad haec autem fuit ex adverso responsum, quod ratione promissionis, utpote factae contra Lateranensis concilii statuta, quae probari per chartam exhibitam videbatur, eos non poterat convenire; praesertim quum non de aliqua ecclesia, sed de promissione tantum in literis mentio haberetur. Quum igitur, aliis ipsos posse conveniri asserentibus, aliis vero in contrarium sentientibus, super hoc fuisset hinc inde coram vobis diutius disputatum, vos, quid iuris sit in hoc articulo dubitantes, in negotio ipso ulterius procedere noluistis, donec super hoc reciperetis nostrae beneplacitum voluntatis, nobis humiliter supplicantes, ut, quid sit in hac parte agendum, vos dignaremur per nostras literas reddere certiores. Nos igitur attendentes, quod promissio praedicta non tenet, utpote contra statuta Lateranensis concilii attentata, discretioni vestrae per apostolica scripta mandamus, quatenus memorato clerico super hoc silentium imponentes, ab impetitione ipsius dictos ab batem et monachos absolvatis.

From the tenor of your letters we have learned that, when the cause which was turning upon provision for him between I., a cleric, on the one part, and the abbot and convent of Bello on the other, (And below:) The said cleric, after the suit had been joined, produced before you a certain charter of those same monks, containing expressly that they would assign to him the first church pertaining to his donation, valued at 10 marks or 15; nevertheless, by suitable witnesses proving that, after such a promise, although they could have done so, they were unwilling to provide for him, although they had been admonished on this, wherefore he was urgently petitioning that the said abbot and monks be compelled to assign to him an income of at least 10 marks. To these things, however, it was answered on the opposing side that, by reason of the promise—as made against the statutes of the Lateran council, which seemed to be proved by the charter exhibited—he could not proceed against them; especially since in the letters mention was had not of any church, but only of the promise. Therefore, since some were asserting that they could be proceeded against, while others were of the contrary opinion, and there had been prolonged disputation back and forth before you on this matter, you, doubting what the law is on this point, did not wish to proceed further in the business itself until you should receive the good-pleasure of our will on this, humbly supplicating us that we would deign by our letters to make you more certain as to what is to be done in this part. We therefore, considering that the aforesaid promise does not hold, as attempted against the statutes of the Lateran council, command to your discretion by apostolic writings that, imposing silence upon the aforesaid cleric in this matter, you absolve the said abbot and monks from his impetition.

[Dat. Lat. II. Id. Dec.

[Given at the Lateran, December 12.

Pont. nostr. Ao. XI. 1208.]

Of our pontificate, year 11. 1208.]

CAP. XIV.

CHAPTER 14.

Obligatur praelatus, qui promittit providere quum poterit.

The prelate is bound who promises to provide when he shall be able.

Idem.

The same.

Accedens ad apostolicam sedem dilectus filius R. clericus sua nobis insinuatione monstravit, quod, quum promiseritis, vos provisuros eidem in ecclesiastico beneficio, quum possetis, sicut per literas iudicum delegatorum inde confectas liquido apparebat, vos id hactenus efficere non curastis, allegantes coram iudicibus memoratis, quod talis promissio vos nullatenus obligavit, quum videretur esse facta contra statuta Lateranensis concilii, quod promissionem inhibet beneficii non vacantis. Nos autem considerantes, quod aliud est praelatum promittere beneficii collationem, quum poterit, aliud, quum vacabit, quum in multis casibus se facultas offerre posset, in quibus collatio non esset in exspectatione vacaturi beneficii differenda, per apostolica vobis scripta mandamus, quatenus memorato R. quum poteritis, ecclesiasticum beneficium assignetis; [alioquin abbati sancti Ioannis et decano Suessionensi dedimus nostris literis in mandatis, ut vos ad id per censuram ecclesiasticam appellatione remota compellant.]

Approaching the apostolic see the beloved son R., a cleric, showed to us by his representation that, since you had promised that you would provide him with an ecclesiastical benefice when you could, as clearly appeared through the letters of the delegated judges drawn up thereon, you have hitherto not cared to bring this about, alleging before the aforesaid judges that such a promise in no way bound you, since it seemed to have been made against the statutes of the Lateran Council, which forbids a promise of a benefice not vacant. But we, considering that it is one thing for a prelate to promise the collation of a benefice when he will be able, another when it will be vacant, since in many cases an opportunity could present itself in which the collation ought not to be deferred in expectation of a benefice about to become vacant, by apostolic writings to you we command that you assign to the aforesaid R., when you are able, an ecclesiastical benefice; [otherwise we have given by our letters in mandates to the Abbot of Saint John and the Dean of Soissons, that they compel you to this by ecclesiastical censure, appeal set aside.]

CAP. XV.

CHAPTER 15.

Si ad capitulum et praelatum, ut praelatum potestas conferendi pertinet, de uno ad alterum lapsu temporis non transit; secus, si praelatus intersit, ut canonicus; quia tunc de capitulo transit ad praelatum, nisi dolum committat. H. d. et est textus multum allegabilis.

If [a right] belongs to the chapter and the prelate—inasmuch as to the prelate the power of conferring pertains—it does not pass from the one to the other by lapse of time; otherwise, if the prelate takes part as a canon; because then it passes from the chapter to the prelate, unless he commits dolus (fraud). Here it is said, and this is a text very much allegeable.

Innocentius III.

Innocent 3.

Postulastis per sedem apostolicam edoceri, ut, quum ad vos et archiepiscopum vestrum simul donatio praebendarum ecclesiae vestrae pertineat, utrum praebendae vacantis donatio penes archiepiscopum ipsum remaneat, si eam infra semestre tempus neglexeritis [pariter] ordinare. Ad quod vobis breviter respondemus, quod, si vos et idem archiepiscopus infra tempus praescriptum circa hoc negligentes exstiteritis, sicut nec ab illo ad vos, ita nec a vobis ad illum potestas devolvitur conferendi, sed secundum statuta Lateranensis concilii ad superiorem transit donatio earundem, nisi forte archiepiscopus, non ut praelatus, sed ut canonicus, vobiscum ius habeat conferendi. Et in hoc casu, quum dolose forsitan impedierit, d olus ei suffragari non debet.

You have asked to be instructed through the Apostolic See, since the grant of the prebends of your church pertains jointly to you and your archbishop, whether the grant of a vacant prebend remains with the archbishop himself, if you have neglected [equally] to make the appointment within a half-year. To this we briefly respond to you, that if you and the same archbishop have been negligent in this matter within the prescribed time, just as the power of conferring is not devolved from him to you, so neither is it devolved from you to him; rather, according to the statutes of the Lateran Council, the grant of the same passes to the superior, unless perhaps the archbishop, not as prelate but as canon, has with you the right of conferring. And in this case, when he has perhaps impeded deceitfully, deceit ought not to avail him.

[Dat. Lat. IV. Id. Ian.

[Given at the Lateran, January 10.

Pont. nostr. Ao. XIV. 1212.]

of our pontificate, year 14. 1212.]

CAP. XVI.

CHAPTER 16.

Sicut non potest patronus promittere, se praesentaturum aliquem ad beneficium vacaturum, ita nec dare potestatem prasentandi, antequam beneficium vacet.

Just as a patron cannot promise that he will present someone to a benefice that will become vacant, so neither can he grant the power of presenting before the benefice becomes vacant.

Honorius III. Episcopo et Praeposito capituli Cameracensis.

Honorius 3. To the Bishop and the Provost of the chapter of Cambrai.

Quum dilecta in Christo filia nobilis mulier Ioanna comitissa Flandrensis, devicta quorundam precibus importunis, fecerit promissiones illicitas de non vacantibus beneficiis ecclesiarum, in quibus ius obtinet patronatus, et donationes eorum in manibus posuerit alienis, sicut est nostris auribus intimatum, discretioni vestrae mandamus, quatenus, id irritum decernentes, auctoritate nostra inhibeatis eidem, ne similia de cetero attentare praesumat.

When the beloved in Christ daughter, the noblewoman Joanna, countess of Flanders, overcome by the importunate prayers of certain persons, has made illicit promises concerning benefices of churches not vacant, in which she holds the right of patronage, and has placed their donations into alien hands, as it has been intimated to our ears, to your discretion we mandate, to the end that, declaring that null, by our authority you inhibit the same woman, lest she presume to attempt similar things hereafter.

TITULUS IX. NE SEDE VACANTE ALIQUID INNOVETUR.

TITLE 9. LET NOTHING BE INNOVATED WHILE THE SEE IS VACANT.

CAP. I.

CHAPTER 1.

Vacante sede status eius mutari non debet.

When the see is vacant, its status ought not to be changed.

Innocentius III. Priori et Conventui Glastonensi.

Innocent III. To the Prior and the Convent of Glastonbury.

Novit ille, qui scrutator est cordium et cognitor secretorum, quod, licet bonae memoriae C. Papa praedece ssor noster ecclesiam vestram [in sedem] erexerit cathedralem, ipsam Bathoniensi ecclesiae uniendo, ut idem esset episcopus utriusque, suamque constitutionem non solum per privilegium suum, verum etiam per alia scripta multa curaverit confirmare; quia tamen haec unio asserebatur a vobis esse confusio, conquerentibus, eam in grave praeiudicium Glastonensis ecclesiae redundare, quum per ipsam dissolveretur religio, et fraudaretur eleemosyna, et hospitalitas tolleretur nos vestris supplicationibus inclinati ad relevandum ecclesiae vestrae statum coepimus intendere, quantum decuit, dilige nter. Et quoniam absonum videbatur, ut subito praedecessoris nostri evacuaremus in hac parte statutum, quum ei, quantum cum Deo possumus, deferre velimus, sicut et volumus, quod, quantum cum Deo poterunt, nostri nobis deferant successores, unione manente sic de ceteris disposuimus, quantumcunque bonae memoriae Savarico Bathoniensi episcopo displiceret, frequenter ob hoc ad sedem apostolicam laboranti, quod status ecclesiae vestrae videbatur in melius relevatus. Unde post diversos tractatus et deliberationes multiplices, quod per viros providos et honestos auctoritate mandati nostri super hoc exstitit ordinatum, ad petitionem eiusdem episcopi, postquam aliud a nobis non potuit obtinere, apostolico tandem curavimus munimine roborare. Vos autem post obitum praefati Bathoniensis episcopi ad nostram praesentiam recurrentes humiliter postulastis, ut, quia tempus advenerat, quo sine scandalo ecclesiae vestrae ruina poterat in statum pristinum relevari, quum et Bathoniensis ecclesia et Wellensis id ipsum pariter postularet, rex quoque cum regni magnatibus, et quidam episcopi cum multis abbatibus deposcerent illud idem, ut unione penitus dissoluta monasterium vestrum reduceremus in statum antiquum, sub abbatis regimine gubernandum.

He knows, who is the searcher of hearts and the knower of secrets, that, although C., Pope of good memory, our praedece ssor, raised up your church [into a see] cathedral, uniting it to the church of Bath, so that the same bishop should be of both, and took care to confirm his constitution not only by his privilege, but also by many other writings; yet because this union was asserted by you to be a confusion, complaining that it redounded to the grave prejudice of the church of Glastonbury, since by it religion was dissolved, alms were defrauded, and hospitality was taken away, we, inclined by your supplications to relieve the status of your church, began to apply ourselves, as much as was fitting, dilige nter. And since it seemed out of tune that we should suddenly annul in this part the statute of our predecessor, since we wish, as far as with God we can, to defer to him, just as we also wish that our successors defer to us as far as with God they will be able, with the union remaining, thus we disposed concerning the rest, however much it might displease Savaric of good memory, bishop of Bath, who frequently on this account labored to the apostolic see, because the status of your church seemed to be raised for the better. Whence, after diverse conferences and multiple deliberations, what was ordained upon this by prudent and honorable men by authority of our mandate, at the petition of the same bishop, after he could obtain nothing else from us, we at length took care to strengthen with apostolic muniment. But you, after the death of the aforesaid bishop of Bath, running back to our presence, humbly besought that, because the time had come when, without scandal, the ruin of your church could be raised back into its former state, since both the church of Bath and that of Wells were together requesting this very thing, the king also with the magnates of the realm, and certain bishops with many abbots were demanding that same thing, we, with the union utterly dissolved, would restore your monastery into the ancient state, to be governed under the rule of an abbot.

Nos attendentes igitur diligentius, quod, episcopali sede vacante, non debet super hoc aliquid innovari, quum non sit qui episcopale ius tueatur, maxime ne plus favisse personae quam ecclesiae videremur, si quod eo vivente concessimus post obitum eius subito mutaremus, petitionem vestram ex toto absque damno conscientiae ac periculo famae nequivimus exaudire. Ut autem solito more, quem et vobis utilem, et nobis honorabilem estis experti, gradatim ab imo procedatur ad summum, auctoritate vobis praedicta indulgentes, ut, quum Bathoniensis eccle sia de praesule fuerit ordinata, si ostendere volueritis, quod ecclesiae vestrae nondum sit ad detrimentum vel praeiudicium vitandum plene provisum, ius vestrum apud sedem apostolicam prosequendi facultatem liberam habeatis; interim autem sub cura prioris idem m onasterium libere gubernetur. [Nulli ergo etc.

We, therefore, considering more diligently that, the episcopal see being vacant, nothing ought on this matter to be innovated, since there is no one to safeguard the episcopal right—especially lest we seem to have favored the person more than the church, if we were suddenly to change, after his death, what we granted while he was alive—we have not been able to hearken to your petition entirely without harm to conscience and danger to reputation. But that by the usual manner, which you have found to be useful to you and honorable to us, it may be proceeded step by step from the lowest to the highest, granting by the aforesaid authority to you that, when the Bathonian eccle sia shall have been provided with a prelate, if you should be willing to show that full provision has not yet been made so that detriment or prejudice to your church may be avoided, you may have free faculty to prosecute your right at the apostolic see; meanwhile, however, under the care of the prior, let the same m onastery be freely governed. [Therefore to none etc.

Dat. Rom. ap. S. Petr.

Given at Rome, at St. Peter’s.

II. Id. Mart. Ao. IX. 1206.]

2. Ides of March. Year 9. 1206.]

CAP. II.

CHAPTER 2.

Beneficia spectantia ad collationem praelati non possunt conferri per capitulum sede vacante.

Benefices pertaining to the collation of the prelate cannot be conferred by the chapter while the see is vacant.

Honorius III. Episcopo Calmensi et Magistris V. et S. Canonicis Suessanensibus.

Honorius 3. To the Bishop of Calmensis and to Masters V. and S., Canons of Soissons.

Illa devotionis sinceritas et sincera devotio, quam dilectus filius magister R. decanus Teanensis ad personam nostram et sedem apostolicam hactenus habuisse dignoscitur, nos inducunt, ut eum pro suae scientiae ac probitatis intuitu geramus in visceribus caritatis, et ei denegare nolimus quae secundum Deum fuerint concedenda. Unde nos Ecclesiam sancti Leucini de Capua cum omnibus pertinentiis suis, de qua magistrum R. donationis nostrae gratia praecedente praebendae nomine de mandato nostro venerabilis frater noster R. Capuanus archiepiscopus investivit, sibi duximus auctoritate apostolica confirmandam, non obstante concessione per capitulum facta de ipsa ecclesia alii, seu confirmatione nostra, si qua forte in forma communi apparet obtenta; quum nusquam inveniatur cautum in iure, quod capitulum vacante sede fungatur vice episcopi in collationibus praebendarum. Nec in eodem casu potest dici potestas conferendi praebendas ad capitulum per superioris negligentiam devoluta, quum non fuerit ibi superior, qui eas posset de facto vel de iure conferre.

That sincerity of devotion and sincere devotion, which the beloved son Master R., dean of Teano, is recognized to have had hitherto toward our person and the Apostolic See, induce us, so that, in consideration of his knowledge and probity, we may bear him in the bowels of charity, and be unwilling to deny to him the things which, according to God, ought to be granted. Wherefore we the Church of Saint Leucinus of Capua with all its appurtenances, of which our venerable brother R., archbishop of Capua, by our mandate invested Master R., the grace of our donation having preceded, in the name of a prebend, have deemed by apostolic authority to be confirmed for him, notwithstanding a grant made by the chapter of that same church to another, or our confirmation, if any perhaps appears to have been obtained in common form; since nowhere is it found provided in law that the chapter, the see being vacant, should act in the place of the bishop in the collations of prebends. Nor in the same case can it be said that the power of conferring prebends devolved to the chapter through a superior’s negligence, since there was not there a superior who could confer them de facto or de iure.

Quocirca discretioni vestrae mandamus, quatenus eundem magistrum in corporalem ipsius ecclesiae possessionem sublato appellationis obstaculo inducatis, et defendatis inductum.

Therefore we command to your discretion, that you induce the same master into the corporal possession of that church, the obstacle of appeal having been removed, and that you defend him so inducted.

CAP. III.

CHAPTER 3.

Sede vacante iudicium habitum contra ecclesiam non tenet.

With the See vacant, a judgment held against the church does not hold.

Idem Episcopo Burginensi.

The same to the Bishop of Burgos.

Constitu tis olim coram bonae memoriaeI.Papa praedecessore nostro procuratore ecclesiae sanctae Mariae de Castro forti et bonae memoriae G. Burginensi episcopo praedecessore tuo, dictus procurator petebat ab eodem episcopo restitutionem tam super libertate li bere eligendi sibi praelatum, quam etiam super terris ipsius ecclesiae et rebus aliis, quibus omnibus pars sua spoliata fuerat, ut dicebat. (Et infra:) Lite igitur coram eodem praedecessore nostro super praemissis legitime contestata, et postmodum coram iudicibus delegatis, factis confessionibus et receptis testibus ab eisdem causa fuit ad nos instructa remissa. Nos igitur procuratoribus partium in nostra praesentia constitutis, quum super praemissis coram nobis diutius litigassent, depositiones testium, qui vacante Burginensi ecclesia et carente legitimo defensore fuerint recepti, duximus reprobandas.

Once formerly before our predecessor I., Pope, of good memory, with the procurator of the church of Saint Mary of Castro forti and G., Burgensian bishop, your predecessor, of good memory, constituted, the said procurator was seeking from the same bishop restitution both concerning the liberty of choosing for themselves a prelate, and also concerning the lands of that church and other things, of all which, as he said, his party had been spoliated. (And below:) The suit therefore, having been lawfully joined before that same our predecessor on the aforesaid matters, and afterwards before delegated judges, with confessions made and witnesses received by those same, was remitted to us instructed. We therefore, the procurators of the parties being set in our presence, when they had litigated longer before us on the aforesaid, judged the depositions of the witnesses, which had been received while the Burgensian church was vacant and lacked a legitimate defender, to be rejected.

TITULUS X. DE HIS, QUAE FIUNT A PRAELATO SINE CONSENSU CAPITULI.

TITLE 10. CONCERNING THOSE THINGS WHICH ARE DONE BY A PRELATE WITHOUT THE CONSENT OF THE CHAPTER.

CAP. I.

CHAPTER 1.

Non tenet alienatio rei ecclesiasticae absque approbatione capituli.

An alienation of ecclesiastical property does not hold without the approbation of the chapter.

Ex concilio apud Valentiam.

From the council at Valencia.

Irrita erit episcoporum donatio, vel venditio vel commutatio rei ecclesiasticae absque collaudatione et subscriptione clericorum.

Void shall be the bishops’ donation, or the sale or exchange of ecclesiastical property, without the co-approval and subscription of the clerics.

CAP. II.

CHAPTER 2.

In temporali alienatione, quam facit praelatus, taciturnitas capituli habetur pro consensu.

In temporal alienation, which the prelate makes, the silence of the chapter is held as consent.

Alexander III. Norvicensi Episcopo.

Alexander III. To the Bishop of Norwich.

Continebatur [in literis a te nobis transmissis, quod quum super decima de W. inter magistrum Hubertum et magistrum N. de mandato nostro coram te quaestio verteretur, constitit tibi, quod Emma abbatissa S. Mariae de Wintonia pro communi voto et unanimi consensu, conventu assensum praestante, decimam ipsam praedicto H. concessit et Rad. Wintoniensis archidiaconus per panem et librum sibi exinde investituram fecit, magister vero N. probavit coram te idoneis testibus, quod praefata abbatissa praescriptam decimam sibi prius dederat, conventu non contradicente, quam eam praefato H. dedisset, et quod a dioecesano episcopo eius fuerit concessio confirmata. Unde, quia nos consulere voluisti, cui concessioni potius sit innitendum,] Consultationi tuae taliter respondemus, quod concessio decimae ab abbatissa prius facta, si conventu sciente et non contradicente facta est, robur firmum debet habere.

It was contained [in the letter sent to us by you, that when concerning the tithe of W., between Master Hubert and Master N., by our mandate before you, a question was pending, it was established to you that Emma, abbess of St. Mary of Winchester, by common vote and unanimous consent, the convent giving assent, granted that same tithe to the aforesaid H., and Ralph, archdeacon of Winchester, made investiture to him thereof by bread and book; but Master N. proved before you by suitable witnesses that the aforesaid abbess had previously given the aforesaid tithe to him, the convent not objecting, before she had given it to the aforesaid H., and that the grant had been confirmed by his diocesan bishop. Wherefore, since you wished to consult us as to which grant should rather be relied upon,] We thus respond to your consultation, that the grant of the tithe first made by the abbess, if made with the convent aware and not objecting, ought to have firm force.

Verum si praefata abbatissa ignorante conventu aut contradicente decimam suam prius praedicto H. concessit, et non post multum temporis de assensu conventu s eandem decimam dedit eidem, [quum tibi eam datam fuisse constat,] secunda concessio de bet praeiudicare priori.

However, if the aforesaid abbess, the convent being ignorant or contradicting, granted her tithe earlier to the aforesaid H., and not after much time, by the assent of the convent, gave the same tithe to him, [since it is clear to you that it was given,] the second grant ought to prejudice the prior.

CAP. III.

CHAPTER 3.

Alienatio temporalis facta sine consensu capituli per ratificationem eius roboratur.

A temporal alienation made without the consent of the chapter is strengthened by its ratification.

Idem Vigoriensi Episcopo.

The same to the Bishop of Worcester.

Quum nos iam pridem, si bene meminimus, tibi per literas nostras indulserimus, ut, si Io. praedecessor tuus reclamante capitulo ecclesiae tuae, abbati et fratribus de Oseneia ecclesiam de Beibur contulit, eam tibi revocare liceret, iam dictis fratribus, sicut asseris, [ad te] literas nostras indulsimus, ut ipsis ecclesiam ipsam dimetteres pacifice possidendam, immemores exsistentes illius scripti, quod super hoc tibi fuerat a nobis indultum. Licet autem hoc tibi indulserimus, prudentiam tamen tuam monemus et exhortamur attentius, quatenus divino intuitu et pro reverentia B. Petri et nostra ecclesiam ipsam, si quo modo sine gravi detrimento ecclesiae tuae potes, iam dictis fratribus in pace et quiete dimittas, quia decet providentiam tuam ad commodum et profectum religiosorum locorum intendere, et quod idem praedecessor tuus pietatis studio fecit ratum et firmum habere. Si autem eandem ipsis ecclesiam dimittendam induci forte non poteris, non obstantibus literis, quas praedicti fratres super hoc impetraverunt, scriptum tibi exinde indultum in sua volumus stabilitate consistere, quoniam Certum est, de rigore iuris concessionem illam non tenere, quam reclamante capitulo per eundem praedecessorem tuum constat factam fuisse, nisi idem capitulum concessionem eam ratam postmodum habuisset.

When we some time ago, if we remember well, indulged to you by our letters that, if John, your predecessor, while the chapter of your church was protesting, conferred the church of Beibur upon the abbot and brothers of Oseney, it would be permitted to you to revoke it, to the already-mentioned brothers, as you assert, [to you] we indulged our letters, that you should leave that church itself to them to be peacefully possessed, being forgetful of that writing which on this matter had been by us granted to you as an indult. And although we have indulged this to you, nevertheless we admonish your prudence and earnestly exhort, that, with a divine intention and for the reverence of Blessed Peter and of us, you leave that same church, if in any way you can without grave detriment to your church, to the already-mentioned brothers in peace and quiet, because it befits your providence to aim at the advantage and progress of religious places, and to hold as ratified and firm that which that same predecessor of yours did by zeal of piety. But if you should perhaps not be able to be induced to leave that same church to them, notwithstanding the letters which the aforesaid brothers have obtained concerning this, we wish the writing of indult granted to you thereupon to stand in its own stability, since It is certain, by the rigor of law, that that concession does not hold, which, the chapter protesting, is agreed to have been made by the same predecessor of yours, unless the same chapter the concession had afterwards held it as ratified.

CAP. IV.

CHAPTER 4.

Praelatus sine consilio capituli instituere vel destituere, vel alia negotia ecclesiae tractare non debet. H. d. cum capitulo sequenti.

A prelate ought not, without the counsel of the chapter, to institute or depose, or to conduct other business of the church. On this matter, together with the following chapter.

Idem Hierosolymitano Patriarchae.

The same to the Patriarch of Jerusalem.

Novit plenius, sicut credimus, tuae discretionis prudentia, qualiter tu et fratres tui unum corpus sitis, ita quidem, quod tu caput, et illi membra esse probantur. Unde non decet te omissis membris aliorum consilio in ecclesiae tuae negotiis uti, quum id non sit dubium et honestati tuae, et sanctorum Patrum institutionibus contraire. Innotuit siquidem auribus nostris, quod tu sine consilio fratrum tuorum, abbates et abbatissas, et alias ecclesiasticas per sonas instituis et destituis, non considerans et attendens, quomodo te non sit dubium statuta sacrorum canonum transgredi, quum in huiusmodi causis et clericorum et laicorum circa te commorantium, qui de corpore ipsius ecclesiae non sunt, potius quam fratrum tuorum consilio uti dicaris. Ideoque id aucto ritate apostolica prohibemus.

The prudence of your discretion knows more fully, as we believe, how you and your brothers are one body, so indeed that you are proved to be the head and they the members. Whence it does not befit you, with the members omitted, to use the counsel of others in the business of your church, since it is not doubtful that this is contrary both to your honor and to the institutions of the holy Fathers. It has become known, to be sure, to our ears that you, without the counsel of your brothers, appoint and depose abbots and abbesses and other ecclesiastical persons, not considering and attending how it is not doubtful that you transgress the statutes of the sacred canons, since in causes of this sort you are said to use the counsel of clerics and laymen dwelling around you, who are not of the body of that same church, rather than the counsel of your brothers. Therefore we prohibit this by apostolic authority.

(Et infra:) Nos enim tales institutiones et destitutiones, si quas amodo feceris, auctoritate apostolica cassamus, et carere decernimus robore firmitatis.

(And below:) For we, indeed, such institutions and destitutions, if you shall make any from now on, we annul by apostolic authority, and we decree to lack the strength of firmness.

CAP. V.

CHAPTER 5.

Summatum est supra capitulo proximo. Praelatus sine consilio capituli instituere vel destituere, vel alia negotia ecclesiae tractare non debet. H. d. cum capitulo sequenti.

It has been summarized above in the preceding chapter. A prelate ought not, without the counsel of the chapter, to institute or destitute, or to handle other business of the church. On this matter, with the following chapter.

Idem eidem.

The same to the same.

Quanto maiori dignitate dante Domino praeemines, tanto decet amplius et oportet te in omnibus eam diligentiam et gravitatem habere, quod omnia videaris sine nota et reprehensione peragere, et laudabiliter iniunctae tibi sollicitudinis officium dispensare. Audivimus autem, unde mirati sumus, sicut [et] merito [inde] mirari poteramus, quod in concessionibus et confirmationibus omissis canonicis ecclesiae tuae consilium clericorum et laicorum circa te commorantium, qui non sunt de corpore ecclesiae ipsius, interdum, immo saepe requiris, et in eisdem concessionibus et confirmationibus iuxta eorum consilium et voluntatem procedis, et in privilegiis etiam, quod tuam prorsus dedecet honestatem, ad maiorem auctoritatem et certitudinem nomina fratrum tuorum, qui absentes fuerint, tanquam si praesentes fuissent, facis subscribi. Quia igitur non decet prudentiam tuam in negotiis tibi commissae ecclesiae consilium fatrum tuorum postponere, cum quibus unum [corpus] existere comprobaris, Fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus in concessionibus et confirmationibus et aliis ecclesiae tuae negotiis fratres tuos requiras, et cum eorum consilio, vel sanioris partis, negotia eadem peragas et pertractes, et quae statuenda sunt statuas, et errata corrigas, et evellenda dissipes et evellas.

The greater the dignity in which, the Lord granting, you pre-eminently stand out, the more it befits and it is fitting for you in all things to have that diligence and gravity, so that you may seem to carry out all things without blemish and reproach, and to dispense laudably the office of the solicitude enjoined upon you. We have heard moreover, at which we were amazed, as [and] with good reason [therefrom] we could marvel, that in grants and confirmations, with the canons of your church omitted, you sometimes, nay often, seek the counsel of clerics and laymen dwelling around you, who are not of the body of that church, and that in those same grants and confirmations you proceed according to their counsel and will; and even in privileges, which utterly disgraces your honesty, for greater authority and certainty you have the names of your brothers, who were absent, subscribed as if they had been present. Since therefore it does not befit your prudence, in the business of the church committed to you, to postpone the counsel of your brothers, with whom you are proved to exist as one [body] , we command to your Fraternity, by apostolic writings by way of precept, that in grants and confirmations and other business of your church you seek your brothers, and with their counsel, or of the sounder part, carry through and handle those same businesses, and set what must be set, and correct the errors, and scatter and root out the things that must be pulled up.

Absentium quoque fratrum nomina inscribi aliquatenus non sinas, quia talia munimenta sunt irrita et falsa, et tu exinde quaestionem falsi poteris merito formidare. Nos enim universa privilegia in quibus absentium fratrum nomina ipsis ignorantibus vel absentibus subscripta sunt, vel amodo describentur irrita esse decernimus et nullius firmitatis robur habere censemus.

Nor should you allow the names of absent brothers to be inscribed to any extent, because such muniments are void and false, and from this you may rightly fear a charge of forgery. For we decree that all privileges in which the names of absent brothers, with them unaware or absent, have been subscribed, or will henceforth be entered, are void, and we judge them to have no strength of firmness.

CAP. VI.

CHAPTER 6.

Si ecclesia collegiata habet praesentationem, praesentabit praelatus de consensu capituli vel maioris partis, nisi de consuetudine vel privilegio competat soli praelato.

If a collegiate church has the presentation, the prelate shall present with the consent of the chapter or the greater part, unless by custom or privilege it belongs to the prelate alone.

Coelestinus III.

Celestine 3.

Ea noscitur [sedis apostolicae dignitas, eidem ab ipso Domino in B. Petro concessa, ut, ubi emergit alicuius dubitationis articulus, ad ipsius oraculum referatur, et quod ipsa statuerit respondendum, sine ulla debeat ab omnibus haesitatione recipi et servari.] Ex tua siquidem nobis est parte propositum, quod, Quum in provincia tua saepe contingat, quod ad ecclesias, in quibus collegia ius praesentandi habere noscuntur, eorum abbates aut per se aut per literas suas personas idoneas episcopis dioecesanis praesentant, et eis praesentatis postmodum et receptis aliquando ante institutionem, aliquando post monachi seu alterius ordinis collegia contradicunt et reclamant. Super quibus aperto tibi quaeris certificari responso, utrum institutio iam facta vel adhuc facienda propter huiusmodi debeat impediri. Ad quae tibi hoc modo respondemus, quod videlicet in praesentationibus talium praelatorum intelligi debet, quod fiant de collegiorum suorum assensu, sine quo non obtinent aliquatenus firmitatem.

Thereby is recognized [the dignity of the Apostolic See, granted to it by the Lord himself in Blessed Peter, that, whenever an article of some doubt emerges, it be referred to its oracle, and that what it shall have determined in reply ought to be received and kept by all without any hesitation.] Indeed, from your side it has been set forth to us, that, since in your province it often happens that, with respect to churches in which colleges are known to have the right of presenting, their abbots either in person or by their letters present suitable persons to the diocesan bishops, and, these having been afterwards presented and received, sometimes before institution, sometimes after, the monks or the colleges of another order object and protest. Concerning which matters you seek to be certified with an explicit answer, whether the institution already made or still to be made ought, on account of such things, to be impeded. To which we answer you in this way, that namely in the presentations of such prelates it ought to be understood that they are made with the assent of their colleges, without which they obtain no firmness to any extent.

Unde, si constiterit, conventus vel maioris et sanioris partis non adfuisse consensum, institutiones huiusmodi convenit evacuari, nisi ex antiqua et approbata consuetudine vel concessa libertate aliqui eorum probaverint, commissi sibi collegii non debere in ecclesiarum seu beneficiorum col lationibus requiri consensum. [Dat. Laterani.]

Whence, if it shall be established that the consent of the convent, or of the greater and sounder part, was not present, institutions of this kind ought to be made void, unless by ancient and approved consuetude or by granted liberty some of them shall have proved that, for the college committed to them, consent need not be required in the collations of churches or benefices. [Given at the Lateran.]

CAP. VII.

CHAPTER 7.

Tenet donatio, quam de solius dioecesani consensu facit laicus ecclesiae de decimis, quas ab alia ecclesia habet in feudum ab antiquo, i. e. ante Lateranense concilium.

The donation holds good, which, with the consent of the diocesan alone, a layman makes to a church concerning tithes which he holds in fief from another church from of old, i.e., before the Lateran Council.

Innocentius III. Archipresbytero et Magistro scholarium Bituricensibus.

Innocent III. To the Archpresbyter and the Master of the Schools of Bourges.

Quum apostolica sedes, cui, licet immeriti, praesidemus, universis per orbem ecclesiis non humana, sed divina institutione sit praelata, iustum est et conveniens, ut ad eam tanquam ad magistram et matrem super diversis iuris articulis referantur dubiae quaestiones, quatenus quae iura constituit, eadem quoque iura distinguat, ne quae diversa cernuntur videantur adversa. Sane, sicut ex literis vestris accepimus, quum ex una parte capitulum S. Stephani et capitulum de Salis, et ex altera monachi de Platea super decima quadam, quam a monachis ipsis petebant, in vestrum compromisissent arbitrium, et vos partibus convocatis cognosceritis de causa, dicti monachi proponebant, donationem ipsius decimae sibi a quodam milite factam, et venerabilis fratris nostri Bituricensis archiepiscopi dioecesani eius accedente consensu confirmatam fuisse, seque auctoritate Hieronymi munitos exsistere, qui s cribens ad Damasum ait : " Si aliquando fuerint a laicis male detenta quae divini iuris esse noscuntur, et in usum transierint monachorum, episcopo tamen loci illis praebente consensum, constabunt eis om nia perpetua firmitate subnixa. " E contrario pars allegabat adversa, consensum episcopi sine cleri consensu minus sufficere auc toritate Leonis Papae, dicentis : " Ne quis episcopus de rebus ecclesiae quicquam donare vel commutare vel vendere audeat, nisi forte aliquid horum faciat, ut meliora prospiciat, et cum totius cleri consensu atque tractatu id eligat, quod non sit dubium ecclesiae profuturum. " Quia vero super his auctoritatibus dubitantes nos consulere voluistis, humiliter inquirentes, utrum, quando decima tenetur a laico, si conferatur ecclesiae, ad confirmandam donationem consensus episcopi sine cleri consensu sufficiat, nos devotioni vestrae taliter respondemus, quod monendus est laicus, qui decimam detinet, ut eam restituat ecclesiae, ad quam spectat.

Since the apostolic see, over which, although unworthy, we preside, has been set before all the churches throughout the world not by human but by divine institution, it is just and fitting that to it, as to a teacher and mother, doubtful questions concerning diverse articles of law be referred, to the extent that she who establishes the laws may also distinguish those same laws, lest things perceived as diverse seem to be adverse. Truly, as we have gathered from your letters, whereas on one side the chapter of St. Stephen and the chapter of Salles, and on the other the monks of Platea, had submitted to your arbitration concerning a certain tithe, which they were demanding from the monks themselves, and you, having summoned the parties, took cognizance of the case, the said monks alleged that the donation of that tithe had been made to them by a certain knight, and, with the consent of its diocesan, our venerable brother the archbishop of Bourges, had been confirmed, and that they were fortified by the authority of Jerome, who, writing to Damasus, says: “If at any time things which are known to be of divine right have been ill detained by laymen and have passed into the use of monks, provided that the bishop of the place nevertheless gives them his consent, they shall stand to them, supported by perpetual firmness.” Conversely the opposing party alleged, by the authority of Pope Leo, that the consent of the bishop without the consent of the clergy is less sufficient, saying: “Let no bishop dare to give, exchange, or sell anything of the church’s goods, unless perhaps he does some of these things to provide for better things, and with the consent and deliberation of the whole clergy choose that which is without doubt going to profit the church.” Since indeed you wished to consult us concerning these authorities, doubting, humbly inquiring whether, when a tithe is held by a layman, if it is conferred upon a church, the consent of the bishop without the consent of the clergy suffices to confirm the donation, we to your devotion thus respond: that the layman who detains the tithe must be admonished to restore it to the church to which it pertains.

Qui si forte induci nequiverit, et eam cum dioecesani consensu alteri ecclesiae assignaverit, praesertim religioso conventui, constabit ipsa donatio perpetua firmitate subnixa. Auctoritates enim praemissae, licet diversae sint, non tamen adversae, quum aliud sit alienare quod ab ecclesia possidetur, et aliud quod detinetur a laico ad usum ecclesiasticum revocare. In alienatione quoque iuxta Leonis Papae decretum consensus episcopi sine clericorum consensu non sufficit.

But if he should perchance not be able to be induced, and, with the consent of the diocesan, should assign it to another church, especially to a religious convent, that donation itself will stand, supported by perpetual firmness. For the foregoing authorities, although they are diverse, are nevertheless not adverse, since it is one thing to alienate what is possessed by the church, and another to recall to ecclesiastical use what is detained by a layman. In alienation also, according to the decree of Pope Leo, the consent of the bishop without the consent of the clerics does not suffice.

In revocatione autem iuxta scriptum Hieronymi sufficit consensus episcopi, quum per utrumque utilitati ecclesiae consulatur. Nam et in Lateranensi concilio est inhibitum, ne quaelibet religiosa persona ecclesias et decimas de manibus laicorum sine consensu episcoporum recipiat, per quod indirecte datur intelligi, quod sufficit consensus episcopi, ut licitum ecclesiae sit decimas de manibus recipere laicorum. Hoc autem de illis decimis intelligimus, quae laicis in fe udum perpetuo sunt concessae.

In revocation, moreover, according to the writing of Jerome the consent of the bishop suffices, since by either course the utility of the church is consulted. For also in the Lateran council it is inhibited that any religious person receive churches and tithes from the hands of laymen without the consent of the bishops, by which it is indirectly given to be understood that the consent of the bishop suffices, so that it may be licit for the church to receive tithes from the hands of laymen. But this we understand of those tithes which have been granted to laymen in fief in perpetuity.

[Dat . Rom. etc. Non.

[Given . Rome, etc. Nones.

Iul. Pont. nostr.

July, of our pontificate.

Ao. I. 1198.]

Year 1. 1198.]

CAP. VIII.

CHAPTER 8.

Non potest episcopus sine consensu capituli concedere ecclesias aliis ecclesiis, etiamsi habeat ius patronatus in ecclesiis concessi.

A bishop cannot, without the consent of the chapter, concede churches to other churches, even if he has the right of patronage in the churches conceded.

Idem Metensi Archidiacono.

The same, to the Archdeacon of Metz.

Tua nuper nobis (Et infra:) Adiecisti etiam, utrum episcopo vel electo cum solo archidiacono praeter assensum maioris ecclesiae, quum et ab ipsa eligatur episcopus, et archidiaconus assumatur de ipsa, coenobiis vel eclesiis conventualibus, ad quas ius pertinet patronatus, liceat conferre perpetuo vacantes ecclesias baptismales. Alterius etiam quaestionis solutio ex epistola Leonis Papae colligitur evidenter, in qua legitur constitutum, " ne quis episcopus de rebus ecclesiae quicquam donare vel permutare vel vendere audeat, nisi forte aliquid horum faciat, ut meliora prospiciat, et totius cleri tractatu atque consensu id eligat, quod non s it dubium ecclesiae profuturum. " Irrita enim episcoporum donatio, venditio et commutatio rei ecclesiasticae erit absque conniventia et subscriptione clericorum.

Your recent to us (And below:) You also added, whether it is permitted for a bishop or a bishop-elect with the archdeacon alone, apart from the assent of the greater church, since both the bishop is elected by it and the archdeacon is taken from it, to confer upon coenobia or conventual churches, to which the right of patronage pertains, the baptismal churches that are vacant in perpetuity. The solution of another question also is gathered evidently from the letter of Pope Leo, in which it is read to have been established, " that no bishop should dare to give or to exchange or to sell anything of the goods of the church, unless perchance he do something of these so that he may look to better things, and by the deliberation and consent of the whole clergy he choose that which it is not doubtful will be profitable to the church. " For the donation, sale, and exchange of ecclesiastical property by bishops will be void without the connivance and subscription of the clerics.

Per hoc enim noveris solutam secundo loco propositam quaestionem, quum concessiones ecclesiarum perpetuas ad alienationes non sit dubium pertinere.

By this, indeed, you may know that the question proposed in the second place has been resolved, since there is no doubt that perpetual concessions of churches pertain to alienations.

CAP. IX.

CHAPTER 9.

Episcopus parochiales ecclesias, vel obventiones ipsarum, de consensu patroni sine consensu capituli sui monasterio conferre non potest.

A bishop cannot confer parochial churches, or their obventions, upon a monastery with the consent of the patron without the consent of his chapter.

Idem Episcopo Heliensi.

The same to the Bishop of Ely.

Pastoralis offic ii diligentia (Et infra: [cf. c.28.de off. iud. del.

The diligence of the pastoral office (And below: [cf. ch.28.on the office of the delegated judge.

I. 29])Sollicite Praeterea quaesivisti, quum auctoritate Dionysii fuerint parochiae limitatae, quatenus singularum parochiarum proventus in usus ecclesiae cederent necessarios et stipendia ministrorum, si episcopo liceat sine auctoritate summi Pontificis vel saltem sine capituli sui voluntate viris religiosis conferre obventiones alicuius parochialis ecclesiae, sustentatione vicarii reservata. Et quum Lateranensis concilii statuta prohibeant ecclesiis novam imponi vel augeri veterem pensionem, postulas edoceri, an episcopus valeat locis religiosis consentiente patrono totam ecclesiam, vel de novo conferre aliquam portionem. Ad quod breviter respondemus, quod, salva constitutione canonica de concedenda piis locis quinquagesima portione, neque primum neque secundum facere potest episcopus, nisi de licentia Romani Pontificis, pra eter capituli sui voluntatem.

1. 29])Solicitously moreover you have inquired, since by the authority of Dionysius the parishes have been delimited, to what extent the revenues of individual parishes should fall to the necessary uses of the church and to the stipends of the ministers; whether it is permitted to the bishop, without the authority of the Supreme Pontiff or at least without the will of his own chapter, to confer upon religious men the obventions of some parochial church, the sustenance of the vicar being reserved. And since the statutes of the Lateran Council forbid that a new pension be imposed upon churches or that an old one be increased, you ask to be instructed whether a bishop may, to religious places with the patron consenting, confer the entire church, or anew confer some portion. To which we briefly respond that, saving the canonical constitution about granting to pious places the fiftieth portion, the bishop can do neither the first nor the second, unless by license of the Roman Pontiff, even beyond the will of his chapter.

[Tua insuper etc. (cf. c.7.de don. III.27.)Dat. Rom.

[Your moreover etc. (cf. ch.7.on donations 3.27.)Given at Rome.

ap. S. Pet. XIV. Id. Ian. 1204.]

at St. Peter's, 14th before the Ides of January. 1204.]

CAP. X.

CHAPTER 10.

Ad concilia provincialia vocari debent et admitti cathedralium ecclesiarum capitula.

The chapters of cathedral churches ought to be called to, and admitted into, provincial councils.

Innocentius III. Archiepiscopo Senonensi et eius Suffraganeis.

Innocent 3. To the Archbishop of Sens and his Suffragans.

Etsi membra corporis Christi (Et infra:) Provinciae Senonensis capitula cathedralium ecclesiarum suam ad nos querimoniam transmiserunt, quod archiepiscopus Senonensis et eius suffraganei procuratores eorum nuper ad provinciale concilium convocatos ad tractat um eorum admittere noluerunt, licet nonnulla soleant in huiusmodi tractari conciliis, quae ad ipsa noscuntur capitula pertinere, quare nostram audientiam appellarunt. Sane nos, auditis quae ipsorum nuncii, super his proponere voluerunt, et intellectis nihilominus literis, quas nobis super eodem curatis negotio destinare, tractatum exinde cum fratribus nostris habuimus diligenter, et utique concorditer Visum fuit nobis et eisdem fratribus nostris, ut capitula ipsa ad huiusmodi concilia debeant invitari, et eorum nuncii ad tractatum admitti, maxime super illis, quae ipsa capitula contingere dignoscuntur.

Although the members of the body of Christ (And below:) the chapters of the cathedral churches of the Province of Sens have transmitted their complaint to us, that the archbishop of Sens and his suffragans were unwilling to admit their proctors, recently convoked to the provincial council, to their discussion, although certain things are wont to be dealt with in councils of this kind, which are known to pertain to the chapters themselves, wherefore they appealed to our hearing. Indeed we, having heard what their envoys wished to propose on these matters, and having likewise understood the letters which you took care to send to us concerning the same business, thereafter held a deliberation with our brothers diligently, and assuredly in concord, It seemed to us and to those same our brothers, that the chapters themselves ought to be invited to councils of this kind, and that their envoys be admitted to the discussion, especially on those matters which are recognized to concern the chapters themselves.

TITULUS XI. DE HIS, QUAE FIUNT A MAIORI PARTE CAPITULI.

TITLE 11. ON THOSE THINGS WHICH ARE DONE BY THE GREATER PART OF THE CHAPTER.

CAP. I.

CHAPTER 1.

In universitatibus ecclesiasticis praevalet regulariter quod fit a maiori parte, nisi minor pars rationabiliter contradicat H. d.

In ecclesiastical universitas-bodies, what is done by the greater part regularly prevails, unless the lesser part reasonably contradicts. H. d.

Ex concilio Lateranensi.

From the Lateran council.

Quum in cunctis ecclesiis quod pluribus et sanioribus fratribus visum fuerit incunctanter debeat observari, grave nimis est et reprehensione dignissimum, quod per quasdam ecclesias pauci quandoque non tam de ratione, quam de propria vo luntate ordinationem multorum [et prudentiorum] impediunt, et ad ordinationem ecclesiasticam procedere non permittunt. Quocirca praesenti decreto statuimus, ut, nisi a paucioribus et inferioribus aliquid rationabiliter obiectum fuerit et ostensum, appellatione remota praevaleat semper et suum consequatur effectum quod a maiori et saniori parte capituli fuerit constitutum. Nec constitutionem nostram impediat, si forte aliquis ad conservandam ecclesiae suae consuetudinem se iuramento dicat adstrictum; non enim iuramenta, sed potius periuria sunt dicenda, quae contra utilitatem ecclesiae et sanctorum Patrum veniunt instituta.

Since in all churches what has seemed to the more numerous and sounder brothers ought to be observed without hesitation, it is exceedingly grave and most worthy of censure that in certain churches a few sometimes, not so much on the basis of reason as of their own will, hinder the ordination of many [and of the more prudent] , and do not allow proceeding to ecclesiastical ordination. Wherefore by the present decree we establish that, unless something has been reasonably objected and shown by the fewer and the inferiors, with appeal removed, what shall have been constituted by the greater and sounder part of the chapter shall always prevail and obtain its effect. Nor let our constitution be impeded, if perchance someone says that he is bound by oath to preserve the custom of his church; for they are not to be called oaths but rather perjuries, which run counter to the utility of the Church and to the institutions of the holy Fathers.

Si quis autem huiusmodi consuetudines, quae nec ratione iuvantur, nec sacris congruunt institutis, iurare praesumpserit, donec dignam egerit poenitentiam, a perceptione sit dominici corporis alienus.

But if anyone shall have presumed to swear to customs of this sort, which are supported neither by reason nor do they agree with sacred institutes, let him be alienated from the reception of the Lord’s body until he has performed worthy penance.

CAP. II.

CHAPTER 2.

Canonicus non interdicit ecclesiam, sed hoc facere debet episcopus cum capitulo.

A canon does not interdict a church, but this must be done by the bishop with the chapter.

Coelestinus III. Claremontensi Episcopo.

Celestine 3. To the Bishop of Clermont.

Quaesivit a nobis tuae diligentia probitatis, quid observare debeas, et apostolicae responsionis auctoritate statuere super eo, quod ecclesiam tuam quidam ex canonicis vel etiam minimis qualibet occasione assumpta, vel quia pensio ecclesiae debita, sicut solitum est, non redditur, vel quia nonnunquam clericus aliquis aut parochianus deliquit, sine tuo et aliorum canonicorum assensu interdicto supponunt, per quod ipsius ecclesiae servitium deperit, et in populo scandalum non modicum generatur. Super quo Fraternitati tuae taliter respondemus, sicut in similibus consultationibus nos recolimus respondisse, quod videlicet interdictum in aliqua ecclesia per aliquem vel aliquos de canonicis tuis sine tuo et aliorum tuorum fratrum assensu positum observare non debes, nisi talis excessus et tam gravis exstiterit, propter quod merito ecclesia silere debeat, nec sustinere, ut praetextu occasionis huiusmodi interdictum ab aliis observetur, nisi tuus et aliorum canonicorum consensus accesserit. Sed si quis in his deliquerit, ecclesiasticae coercitioni subiaceat, quum peccata suos auctores tenere debeant, nec poena sit ulterius protrahenda, quam delictu m fuerit in excedente repertum.

Your diligence of probity has inquired from us your diligence of probity, what you ought to observe, and to establish by the authority of an apostolic response concerning this: that certain of the canons of your church or even the least, upon any occasion whatsoever taken up, or because the pension due to the church, as is customary, is not rendered, or because sometimes some cleric or parishioner has transgressed, without your assent and that of the other canons, lay it under interdict, by which the service of that church perishes, and not a little scandal is generated among the people. Concerning which we thus answer to your Fraternity, just as in similar consultations we recall that we have answered, namely that an interdict in any church imposed by any one or several of your canons without your assent and that of your other your brothers ought not to be observed by you, unless such an excess and so grave shall have existed, on account of which the church ought deservedly to be silent; nor should you endure that, under the pretext of an occasion of this sort the interdict be observed by others, unless your consent and that of the other canons has been added. But if anyone has offended in these matters, let him be subject to ecclesiastical coercion, since sins ought to hold their authors, nor should a penalty be carried further than the offense shall have been found to exceed.

CAP. III.

CHAPTER 3.

Communis ordinatio ecclesiae per contradictionem et appellationem eius, cuius non interest, imepediri non debet. H. d. quoad titulum.

The common ordination of the church ought not to be impeded by the contradiction and appellation of one whom it does not concern. H. d. as to the title.

Innocentius III. Augustensi Praeposito.

Innocent III. To the Provost of Augsburg.

Ex ore sedentis in throno procedebat gladius bis acutus. Hic est gladius Salomonis, qui secat utrimque, reddens unicuique quod suum est. Nos igitur, qui, licet immeriti, locum veri Salomonis divina dignatione tenemus, gladium istum tunc prudenter exserimus, quum quaestiones in auditorio nostro legitime ventilatas mediante iustitia definimus.

From the mouth of the one sitting on the throne a two-edged sword proceeded. This is the sword of Solomon, which cuts on both sides, rendering to each what is his own. We therefore, who, although unworthy, hold the place of the true Solomon by divine dignation, then prudently draw forth this sword, when, with justice mediating, we define questions in our auditorium that have been legitimately ventilated.

Ad hoc enim emergentium quaestionum perplexitas et difficiles nodi causarum ad sedem apostolicam referuntur, ut, quum earum merita fuerint assertione partium patefacta, prodeat ab apostolica sede sententia deducens in certitudinem dubia, et obscura producens in lucem, ut litigantium dissensione sopita suum iustitia tueatur et sequatur auctorem. Inde siquidem fuit, quod Accedentibus ad praesentiam nostram T. ac dilecto filio nostro B. Augustensi canonico pro quaestione, quae inter vos super praepositura Augustensis ecclesiae vertebatur, nos venerabilem fratrem nostrum [Octavianum] Hostien. episcopum, et dilectum filium Grat.

To this end, indeed, the perplexity of emerging questions and the difficult knots of causes are referred to the apostolic see, so that, when their merits have been laid open by the assertion of the parties, a sentence may go forth from the apostolic see, leading doubts into certitude and bringing obscurities into the light, so that, the dissension of the litigants soothed, justice may guard what is its own and follow its author. From this, indeed, it was that as T., and our beloved son B., a canon of Augsburg, came into our presence, concerning the question which was turning between you over the provostship of the church of Augsburg, we our venerable brother [Octavian] the bishop of Ostia, and the beloved son Grat.

sanctorum Cosmae et Damiani diaconum cardinalem vobis concessimus auditores, in quorum praesentia ex parte ipsius B. fuit propositum, quod, quum dilectus filius E. Augustensis praepositus fuisset in episcopum Brixiensem electus, rogavit capitulum Augustense, ne aliquem sibi prius eligerent in praepositum, quam eius esset electio confirmata, quumque ipsi eius precibus annuissent, et idem electus, electionis confirmatione per suum metropolitanum obtenta, veniens Tibur fuisset de regalibus investitus, B. miles pater eiusdem ad apostolicam sedem accedens a bonae memoriae C. praedecessore nostro dilectis filiis decano et capitulo Augustensi literas obtinuit destinari, ut infra spatium mensis unius eundem sublato appellationis obstaculo eligerent et assumerent in praepositum Augustensem, in signum investiturae annulo ei aureo destinato, et quibusdam mandati apostolici exsecutoribus constitutis. Decanus autem et Capitulum memoratum quum audisset quod C. quondam eorum praepositus in episcopum Brixiensem electus et confirmatus fuisset, licet dictas literas recepissent, in contemptum tamen eorum assignato prius termino, infra quem ipsi deberent super mandato apostolico respondere, H. tunc Augustensem decanu m in praepositum elegerunt. [Sed ne eius confirmaretur electio, idem B. ad apostolicae sedis audientiam appellavit.

we granted to you as auditors the cardinal-deacon of Saints Cosmas and Damian, in whose presence on behalf of that same B. it was set forth that, when the beloved son E., provost of Augsburg, had been elected bishop of Brescia, he asked the Augsburg chapter not to elect anyone in his place as provost before his election should be confirmed; and when they had assented to his petitions, and the same elect, the confirmation of the election having been obtained through his metropolitan, coming to Tibur had been invested with the regalia, B., a knight, his father, approaching the apostolic see, from our predecessor C. of blessed memory obtained letters to be sent to the beloved sons the dean and chapter of Augsburg, that within the space of one month they should, the obstacle of an appeal removed, elect and assume the same as provost of Augsburg, a golden ring being sent to him as a sign of investiture, and certain executors of the apostolic mandate being appointed. But the Dean and the aforesaid Chapter, when it had heard that C., formerly their provost, had been elected and confirmed bishop of Brescia, although they had received the said letters, yet, in contempt of them, a term having first been assigned within which they were to respond regarding the apostolic mandate, elected H., then dean of Augsburg, as provost. [But lest his election be confirmed, that same B. appealed to the hearing of the apostolic see.

Et licet super hoc postmodum a sede apostolica pro dicto H. literae variae ac multiplices emanaverint, in quibus ei videbatur imponi silentium, id tamen tenere non debuit, quoniam absens et irrequisitus non potuit condemnari; et ipse nihilominus postmodum dicto H. super praepisitura ipsa, quod per testes probavit, quantum potuit contradixit. Literas etiam apostolicas impetravit, per quas nullis literis obstantibus in possessionem praepositurae mandabatur induci. Unde quum, eo viam universae carnis ingresso, decanus et capitulum Augustense vellent in praepositi electione procedere, ne id fieret, ad sedem apostolicam appellavit.

And although thereafter from the apostolic see various and manifold letters went forth on behalf of the said H., in which it seemed that silence was being imposed upon him, nevertheless this ought not to hold, since, being absent and not summoned, he could not be condemned; and he, nonetheless, afterwards, concerning the provostship itself, as he proved through witnesses, opposed the said H. as much as he was able. He also obtained apostolic letters, by which, with no letters standing in the way, it was commanded that he be inducted into possession of the provostship. Whence, when he entered the way of all flesh, the Augsburg dean and chapter wished to proceed to the election of a provost; in order that this not be done, he appealed to the apostolic see.

Sed ipsi appellationi minime deferentes, exclusis quibusdam canonicis, quibusdam etiam non vocatis, te sibi in praepositum elegerunt. Quare tuam electionem non ab omnibus canonicis concorditer factam, sed post appellationem ad nos interpositam attentatam, cassari petebat, et se in praepositum confirmari, quum a dicto praedecessore nostro de praepositura, quod per annulum sibi transmissum ab ipso probare volebat, fuisset primitus investitus. Ad haec ex parte tua, fili praeposite, taliter est responsum quod id, quod de B. factum fuerat, ante, quam praedecessor noster praefati E. electionem ratam haberet, fuisset obtentum, quod etiam fuit testibus comprobatum; sed etsi dicto electo in episcopum confirmato praedictae literae a sede apostolica emanassent, nullum tamen ius per hoc ei fuerat acquisitum, quum nec de praepositura investitus fuisset, nec iudices pro eo fuissent mandatum apostolicum executi.

But they, in no wise deferring to the appeal, with certain canons excluded and certain even not summoned, elected you as their provost. Wherefore he sought that your election, not made concordantly by all the canons but attempted after the appeal had been interposed to us, be quashed, and that he be confirmed as provost, since by our said predecessor he had first been invested with the provostship, which he wished to prove by the ring sent to him by him. To these things, on your part, son provost, it was thus answered: that what had been done concerning B. had been obtained before our predecessor should hold as ratified the election of the aforementioned E., which also was corroborated by witnesses; but even if, the said elect having been confirmed as bishop, the aforesaid letters had emanated from the apostolic see, nevertheless no right had been acquired to him by this, since neither had he been invested with the provostship, nor had the judges on his behalf executed the apostolic mandate.

Hoc autem ex ipsarum literarum tenore probasti, in quibus continebatur expresse, quod decanus et capitulum Augustense ipsum eligerent et assumerent in praepositum infra mensem, et quod pro recipienda investitura annulus ei mittebatur. Nam si fuisset per sedem apostolicam investitus, locum postmodum electio capituli et investitura exsecutorum nullatenus habuissent. Adiecisti etiam, quod, quum dictus H. ad sedem postmodum apostolicam accessisset, et dicto praedecessori nostro electionis suae modum et causam contradictionis eiusdem B. exposuisset ad plenum, dictus praedecessor noster, non obstante investitura ipsi B. facta, electionem confirmavit ipsius, asserens, se per falsam suggestionem fuisse in eo, quod pro ipso B. scripserat, circumventum, quum, quod esset infra sacros ordines constitutus, ei non fuisset expressum, immo potius, quod idoneus esset, hi, qui pro eo petebant, ipsi suggerere curavissent.

But you proved this from the tenor of the letters themselves, in which it was contained expressly that the dean and the chapter of Augsburg would elect and assume him as provost within a month, and that a ring was being sent to him for receiving the investiture. For if he had been invested by the apostolic see, the subsequent election of the chapter and the investiture of the executors would in no way have had place. You added also that, when the said H. afterwards had come to the apostolic see and had fully set forth to our aforesaid predecessor the manner of his election and the cause of that same B.’s contradiction, our said predecessor, notwithstanding the investiture made to B., confirmed his election, asserting that he had been circumvented by a false suggestion in that which he had written on behalf of the said B., since it had not been expressed to him that he was constituted within the sacred orders, nay rather, those who were petitioning for him had taken care to suggest to him that he was suitable.

Et licet pro ipso dictis Frisingensi et Eistetensi episcopis et maiori Spirensi praeposito literae fuerint praesentatae, in quibus eis in virtute obedientiae mandabatur, ut ipsum in possesionem praepositurae inducerent corporalem, nullis literis obstantibus ante vel post a sede apostolica impetratis, dictus tamen praedecessor noster eas nullatenus de conscientia sua emanasse rescripsit, et ipsas decernens vacuas et inanes, si quid auctoritate ipsarum factum fuerat irritavit, mandans eisdem iudicibus, ut eum, qui easdem literas impetrarat, sub fideli custodia detinerent, donec ab eo reciperent in mandatis, qualiter super hoc procedere debuissent. Fuit praeterea praedictis obiectum, quod, etsi praedictum B. constaret, quod omnino falsum erat, fuisse per sedem apostolicam investitum, et investituram eius minime revocatam, quia tamen dicto H. reverentiam praeposito debitam, quod probasti per testes, exhibuit, et stipendium, sicut ceteri canonici, percepit ab eo, renunciaverit iuri suo, nec super hoc erat de cetero audiendus. Ceterum dicto H. naturae debitum exsolvente, quum decanus et capitulum de consilio venerabilis fratris nostri episcopi Augustensis primo sex hebdomadarum, ac secundo aliarum sex, et deinde trium dierum spatium electioni de praeposito celebrandae, ut absentes canonici ad electionem concurrerent, statuissent, et eis postmodum convenientibus fuisset de electione tractatum, idem B. non antea contradixit, quam ab electione tam se quam alios in minoribus ordinibus constitutos cognovit excludi.

And although, on his behalf, letters had been presented to the bishops of Freising and Eichstätt and to the greater provost of Speyer, in which it was commanded to them in the virtue of obedience that they should induct him into the corporal possession of the provostship, no letters impeding having been procured from the apostolic see either before or after, nevertheless the said our predecessor wrote back that they had in no way issued from his conscience, and, declaring them void and empty, he annulled whatever had been done by their authority, commanding the same judges that they should detain under faithful custody the one who had procured the same letters, until they should receive from him in mandates how they ought to proceed herein. It was furthermore objected to the aforesaid, that, even if it were established—which was wholly false—that the aforesaid B. had been invested by the apostolic see, and his investiture in no way revoked, yet because he exhibited to the said H. the reverence owed to a provost, which you proved by witnesses, and received a stipend from him, as the other canons, he had renounced his right, and was not thereafter to be heard upon this. Moreover, the said H. paying the debt of nature, when the dean and chapter, with the counsel of our venerable brother the bishop of Augsburg, had first appointed a space of six weeks, and second of another six, and then of three days, for holding the election of a provost, that the absent canons might concur to the election, and afterwards, they having assembled, discussion had been held about the election, the same B. did not object before he knew that from the election both he himself and others constituted in the minor orders were excluded.

Sane quum decanus, perscrutaturus omnium voluntates, dilecti filii Walterii Augustensis canonici super electione ipsa requisisset assensum, ipse, quod eis praesentibus, qui erant infra sacros ordines constituti, suam non exprimeret intentionem, respondit, quum ipsi secundum statuta canonica nec eligi possent, nec iuxta ecclesiae consuetudinem in electione vocem aliquam obtinere. Unde quum capitulum communiter statuisset, eos ad electionem nullatenus admittendos, dictus B. eidem decano, Ulrico archidiacono et Erman. canonico convicia inferens, ad sedem apostolicam appellavit, ipsis, ut ad nos accederent, per appellationem indicens.

Indeed, when the dean, about to ascertain everyone’s wishes, had asked the assent of the beloved son Walter, canon of Augsburg, concerning the election itself, he replied that he would not express his intention with them present who were constituted within the sacred orders, since they, according to canonical statutes, could neither be elected nor, according to the church’s custom, obtain any voice in the election. Wherefore, when the chapter had by common consent decreed that they were in no way to be admitted to the election, the said B., hurling insults at the same dean, at Ulrich the archdeacon, and at Erman. the canon, appealed to the apostolic see, serving them with an appeal that they should come to us.

Et licet ipse cum quibusdam canonicis suis de capitulo recessisset, decem tamen alii numero plures et dignitate maiores, quum decem et novem tantum, qui ius in electione habebant, ad hoc convenissent, attendentes quod eius non intererat, cui nihil iuris fuerat in praepositura, te undecimum salva sedis apostolicae gratia, ne videlicet in contemptum apostolicum aliquid committere viderentur, in praepositum elegerunt. Quum igitur ex praedictis constaret, eum nec investitum fuisse per sedem apostolicam, nec a capitulo vel iudicibus delegatis electum fuisse in praepositum vel assumptum, et si id etiam constitisset, sufficienter esset ex parte tua probatum, investituram illam, si qua fuerat, fuisse per dictum praedecessorem nostrum postmodum revocatam; et si haec etiam probata non essent, sufficienter esset per testes ostensum, eum dicto H. reverentiam impendisse, nec esset contrarium, quod fuerat ex adverso probatum, eum praedicto H. semper contradixisse, quum verbis contradicere potuisset et operibus consentire; praesertim quum, etsi testes generaliter dixerint, quod dictus B. semper contradixit, generalitas tamen illa debeat ad competentes horas restringi, ne convincatur falsum dixisse, si generalius intelligatur quod dixerant, et ex his omnibus sequeretur, quod sua non intererat propter hoc ad sedem apostolicam appellare; concludebas, quod nihil eorum, quae facta fuerant, obesset, quominus tua deberet electio confirmari.] Quum ergo dicti cardinales haec et alia, quaecunque fuerant hinc inde proposita, nobis et fratribus nostris fideliter retulissent, attestationibus, allegationibus et rationibus utriusque partis plenius auditis et cognitis, Quia vero legitime constitit, quod praedictus B. de praepositura ipsa non fuit aliquatenus investitus, etsi mandatum fuit ut de ea investiretur, de qua etiamsi investitus fuisset, investitura eius per praedecessorem nostrum semel et secundo certa fuit ratione cassata, quae nec etiam si cassata fuisset, per hoc, quod saepe dicto H. reverentiam exhibuit, quae debetur praeposit o, iuri suo renunciasse videtur : nos attendentes, sibi de iure non potuisse competere, ut per appellationem ob id interpositam communem ordinationem ecclesiae impediret, intelligentes etiam, te a maiori parte tam dignitate quam numero eorum, quos eligendi ius constabat habere, electum fuisse canonice in praepositum, de communi fratrum consilio electionem tuam auctoritate apostolica confirmamus, praefato B. super ipsa praep ositura silentium imponentes. [Nulli ergo etc.

And although he had withdrawn from the chapter with certain of his canons, yet ten others, more numerous and higher in dignity, when only nineteen in all, who had a right in the election, had assembled for this, considering that it did not concern him to whom no right in the provostship had belonged, chose you, the eleventh, as provost, saving the grace of the Apostolic See, namely lest they should seem to commit anything into apostolic contempt. Since therefore from the aforesaid it was evident that he had neither been invested by the Apostolic See, nor elected or assumed as provost by the chapter or by delegated judges, and even if that too had been established, it had been sufficiently proved on your part that that investiture, if there had been any, was afterwards revoked by our said predecessor; and even if these things too had not been proved, it had been sufficiently shown by witnesses that he paid reverence to the said H., nor was it contrary, which had been proved on the opposing side, that he always contradicted the aforesaid H., since he could have contradicted in words and consented in deeds; especially since, even if the witnesses said generally that the said B. always contradicted, nevertheless that generality ought to be restricted to the appropriate hours, lest he be convicted of having spoken falsely if what they said be understood more generally; and from all these things it would follow that it was not his concern on this account to appeal to the Apostolic See; you concluded that nothing of the things that had been done should hinder your election from being confirmed. ] When therefore the said cardinals had faithfully reported to us and to our brothers these things and the others, whatever had been proposed on both sides, the attestations, allegations, and reasons of each party having been more fully heard and understood, Since in fact it was lawfully established that the aforesaid B. had not been invested in any way with the same provostship, although it had been mandated that he be invested with it, and that even if he had been invested with it, his investiture had for a certain reason been quashed by our predecessor once and again, and that neither, even if it had been quashed, by the fact that he often showed reverence to the said H., which is owed to the provost, does he seem to have renounced his right: we, considering that it could not in law pertain to him to impede by an appeal interposed on that account the common ordering of the church, and understanding also that you had been canonically elected as provost by the greater part, both in dignity and in number, of those whom it was established had the right of choosing, by the common counsel of the brothers confirm your election by apostolic authority, imposing silence upon the aforesaid B. concerning the same provostship. [To none therefore, etc.

Dat. Romae ap. S. Petr. X. Kal.

Given at Rome, at St. Peter’s, on the 10th day before the Kalends.

Iul. 1198.]

July 1198.]

CAP. IV.

CHAPTER 4.

Praelatus cum maiori parte capituli contradicente minori statuere potest quod ad necessariam reperationem fabricae quilibet canonicus conferre teneatur.

The prelate, with the majority of the chapter, the minority contradicting, can decree that, for the necessary reparation of the fabric of the church, each canon is bound to contribute.

Idem.

The same.

Ex parte tua nobis fuit, frater archiepiscope, intimatum, quod ad restaurandam fabricam Rothomagensis ecclesiae tractatum communiter habuistis, te, frater archiepiscope, postulante, ut quilibet canonicorum tecum pariter aliquam suorum redituum portionem operi tam pio et necessario deputaret. Quia vero super hoc diversae fuerunt inter vos, filii canonici, et variae voluntates, ne tam laudabile opus ex vestra dissidentia negligatur, auctoritate praesentium Statuimus, ut, si quis vestrum tuis, frater archiepiscope, et maioris et sanioris partis capituli statutis super hoc constitutionibus duxerit resistendum, obtineat sententia plurimorum. [Dat.

On your part it was intimated to us, brother archbishop, that for restoring the fabric of the church of Rouen you held a common deliberation, you, brother archbishop, requesting that each of the canons together with you should likewise assign some portion of his revenues to so pious and necessary a work. But since concerning this there were diverse and various wills among you, sons, the canons, lest so laudable a work be neglected through your dissension, by the authority of the present [letters] We have decreed that, if any one of you shall have judged that there must be resistance to your statutes on this matter, brother archbishop, and to the constitutions of the greater and sounder part of the chapter, let the judgment of the majority prevail. [Given.

Rom. ap. S. Petr. V. Id. Iun.

Rome, at St. Peter’s, June 9.

Pont. nostr. Ao. I. 1198.]

In the year 1 of our pontificate. 1198.]

TITULUS XII. UT ECCLESIASTICA BENEFICIA SINE DEMINUTIONE CONFERANTUR.

TITLE 12. THAT ECCLESIASTICAL BENEFICES BE CONFERRED WITHOUT DIMINUTION.

CAP. UN.

CHAPTER 1.

Rubrum sufficit pro summario, vel summa sic secundum Abbatem: Occulta collatio beneficii, licet sit suspecta, bene valet, dummodo alias legitime facta probetur. H. d. est casus not.; non tamen facit ad titulum, nec omnes indistincte hoc tenent, sed maior pars concludit cum hoc summario.

The rubric suffices for the summary, or the sum thus according to the Abbot: An occult collation of a benefice, although it is suspect, is valid, provided that otherwise it is proved to have been done legitimately. Here this is a noteworthy case; it does not, however, pertain to the title, nor do all hold this indiscriminately, but the greater part concludes with this summary.

Innocentius III. Mediolanensi Archiepiscopo.

Innocent 3. To the Archbishop of Milan.

Ut nostrum p rodeat de vultu Dei iudicium, et oculi nostri videant aequitatem, regia via debemus incedere, nec ad sinistram omnino, neque ad dextram declinare, ita magnum iudicantes ut parvum, quia non est apud Deum acceptio personarum. [Ad audientiam sane nostram multorum relatione pervenerat, quod cancellaria Mediolanensis ecclesiae vacaverat ultra annum, unde secundum Lateranensis concilii statuta ad nos ipsius erat donatio devoluta. Volentes autem tibi solita dignitate deferre, rogavimus te attentius et mandavimus, ut cancellariam ipsam dilecto filio Henrico de Settara subdiacono nostro, Mediolanensis ecclesiae canonico, bene apud te merito et ad hoc officium obtinendum idoneo, benigne conferres; et si post receptionem literatum nostrarum quicquam de ipsa cancellaria contra ius acquisitum nobis ex Lateranensi decreto statueres, decernebamus illud irritum et inane. Tu vero literis nostris receptis diceris respondisse, sicut ex publico declaratur authentico, quod cancellariam ipsam alteri non contuleras, quia propter gravamina debitorum proventus ipsius tibi erant plurimum necessarii, literis tamen nostris apertis earumque tenore perspecto, responderes in crastino quod crederes respondendum.

So that our judgment may proceed from the countenance of God, and our eyes may see equity, we ought to walk the royal way, and to decline neither at all to the left nor to the right, judging the great as the small, because with God there is no acceptance of persons. [It had indeed come to our hearing by the report of many that the chancellery of the Church of Milan had been vacant for more than a year, whence, according to the statutes of the Lateran Council, the donation of the same had devolved to us. Wishing, however, to defer to you the customary dignity, we earnestly asked you and commanded that you graciously confer that chancellery upon our beloved son Henry of Settara, our subdeacon, a canon of the Church of Milan, well deserving with you and suitable to obtain this office; and if after the reception of our letters you should determine anything concerning that chancellery against the right acquired to us from the Lateran decree, we decreed it null and void. But you, upon receiving our letters, are said to have responded, as is declared by a public authentic instrument, that you had not conferred that chancellery upon another, because on account of the burdens of debts its revenues were very necessary to you; nevertheless, our letters having been opened and their tenor inspected, you would respond on the morrow what you believed should be responded.

Porro, sicut ex alio comperimus instrumento, postquam mandati nostri audivisti tenorem, variata locutione dixisti, quod cancellariam ipsam non poteras iuxta mandatum nostrum praefato subdiacono nostro conferre, quia, reservatis tibi proventibus, eandem cancellariam decem mensibus iam elapsis Henrico de Lamp. concesseras. Quumque nobis huiusmodi responsionum varietas ex scriptis innotuisset authenticis, etsi secundum Apostolum omnem inobedientiam prompti simus ulcisci, adhuc tamen tibi deferre volentes, cui et in minori officio constituti, et promoti, sicut Domino placuit, ad maiora in multis et magnis detulimus, tibi dedimus in mandatis, ut ad praesentiam nostram procuratorem idoneum destinares, qui tuo nomine legitime nobis ostenderet, quod dictam cancellariam personae idoneae modo canonico tempore tibi competente donasses; dictus quoque H. de Lamp., cui dicebatur facta donatio, si vellet, ad praesentiam nostram accederet, suam iustitiam defensurus.

Moreover, as we learned from another instrument, after you heard the tenor of our mandate, changing your phrasing you said that you could not, according to our mandate, confer that same chancellorship upon the aforesaid our subdeacon, because, the revenues being reserved to yourself, you had granted that same chancellorship, ten months now elapsed, to Henry of Lamp. And when the variety of such responses had become known to us from authentic writings, although, according to the Apostle, we are ready to avenge all disobedience, yet still wishing to defer to you—to whom, both when established in a lesser office and, as it pleased the Lord, promoted to greater, we have shown deference in many and great matters—we gave you orders that you should send to our presence a suitable procurator, who in your name would lawfully show us that you had granted the said chancellorship to a suitable person in canonical manner at a time when it belonged to you; the said H. of Lamp., to whom the grant was said to have been made, should also, if he wished, come into our presence to defend his right.

Venientes igitur ad apostolatus nostri praesentiam dilecti filii G. procurator tuus et saepedictus H. super varietate responsionum nitebantur te multipliciter excusare, licet publicis instrumentis fides non facile derogetur, et secundum rerum naturam vix potuisset sufficienter ostendi, quod tu id, quod dictum est, minime responderes, etsi forte potuisset, quod aliud respondisses. Produxerunt autem in nostra praesentia duos testes, qui iurati dixerunt, quod in Ianuario nuper praeterito fuit annus, ex quo Mediolanensis cancellarius debitum universae carnis exsolvit, et in sequenti Maio, quum consanguinei Henrici de Lamp. frequenter apud te ac vehementer instarent, ut cancellariam ipsi conferres, te respondente, quod cancellariae proventibus carere non posses, ad multam tamen instantiam est obtentum, ut cancellariae tibi retineres proventus, et ius ipsius praefato conferres Henrico.

Accordingly, coming into the presence of our apostolate, your procurator, the beloved son G., and the oft‑mentioned H. were striving in many ways to excuse you on account of the variety of the replies, although credit is not easily derogated from public instruments, and, according to the nature of things, it could scarcely have been sufficiently shown that you did not at all answer what is said you answered, even if perhaps it could have been shown that you answered something else. Moreover, they produced in our presence two witnesses, who, sworn, said that in January just past there was a year since the Milanese chancellor paid the debt of all flesh, and that in the following May, when the kinsmen of Henry of Lamp. were frequently and vehemently pressing with you that you confer the chancellery upon him, you answered that you could not lack the revenues of the chancellery; yet at much insistence it was obtained that you should retain for yourself the revenues of the chancellery, and confer its right upon the aforesaid Henry.

Quatuor ergo praesentibus, inter quos duo testes memorati fuerunt, in secretiore palatii tui camera eundem H. secundum tenorem praescriptum de cancellaria investisti per librum, et recepisti fidelitatem ab eo, prohibens universis, ne verbum istud cuiquam revelarent. Adiecit autem unus testium praedictorum, quod, postquam ad te mandatum nostrum pervenerat, et ipse H. iam Bononia rediisset, tu ei solenniter et publice tradidisti se vidente sigillum, mandans ei, ut cancellarii officium exerceret; quod et alter testis asseruit de auditu, et idem procurator tuus, quod verum crederet esse, respondit. Henricus quoque confessus est factum, sed solennitatem facti negabat.] Quia ergo post interdictum nostrum ei praesumpsisti tradere bullam, quum traditionem [ipsam] saltem debuisses differre, donec nostrum consuleres beneplacitum, dilectis filiis I. archidiacono et O. Lento canonico Mediolanensibus dedimus in mandatis etc. (cf. c.56.de app.

Therefore, with four present, among whom were the two aforesaid witnesses, in the more secret chamber of your palace you invested the same H. with the chancellery according to the prescribed tenor, by a book, and you received fealty from him, forbidding all to reveal this matter to anyone. Moreover, one of the aforesaid witnesses added that, after our mandate had come to you and H. himself had already returned to Bologna, you solemnly and publicly handed over the seal to him in his sight, commanding him to exercise the office of chancellor; which also the other witness affirmed from hearing, and likewise your procurator replied that he believed it to be true. Henry likewise confessed the deed, but denied the solemnity of the deed.] Therefore, because after our interdict you presumed to hand over the bull (seal) to him, whereas you ought at least to have deferred the handing-over [itself] until you consulted our good-pleasure, we gave mandates to our beloved sons I., archdeacon, and O. Lentus, canon of Milan, etc. (cf. c.56.de app.

II. 28.) [Tolerabamus autem ad tempus, ut negotii merita nobis plenius innotescerent, investituram, quae dicebatur in occulto facta fuisse per librum, licet ecclesiastica beneficia non sint donatione clandestina conferenda, teste veritate, quae dicit: "Qui male agit odit lucem. "Ceterum quia cancellariae officium memoratae spirituale vel annexum spirituali proponebatur exsistere, quum cancellarius ex officio suo multa facere debeat, quae spiritualia esse noscuntur, ac per hoc sub tenore praescripto dicebatur non debuisse conferri, quum ab omni specie mala praecipiat Apostolus abstinere; quia etiam praefatus Henricus de Lamp., licet receptus sit in fratrem ad vacaturam praebendam, ordinarius tamen asserebatur non esse, ac per hoc cancellariam sibi non debuisse conferri, quae de iure vel consuetudine ordinario tantum debet committi, quum nec Mediolanensis archiepiscopi, sed Mediolanensis ecclesiae cancellarius esse scribatur, nec vacante sede cancellarii perdat officium, (nam nec ipsum sigillum substituto Pontifice variatur,) inquisitionem horum duximus praenominatis I. archidiacono et O. Lento canonico Mediolanensibus committendam, per apostolica scripta praecipiendo mandantes, quatenus omni contradictione et appellatione cessante Deum habentes prae oculis, gratia et timore postpositis, sine personarum acceptione inquirerent super praemissis diligentissime veritatem, et, ne veritas celaretur, testes, qui eis nominarentur, si se gratia vel timore subtraherent, per censuram ecclesiasticam compellerent perhibere testimonium veritati, et quod super omnibus invenirent sub literarum suarum testimonio ad sedem apostolicam destinarent, ut per inquisitionem ipsorum sufficienter instructi negotium ipsum melius decidere valeremus. Ipsi vero mandatum apostolicum fideliter exsequentes, convocatis Mediolanensis ecclesiae ordinariis, et per poenam excommunicationis compulsis dicere sub iurisiurandi religione de facto cancellariae, quia noverant, super praemissis articulis veritatem, attestationes suas redactas in scriptis sigillo munitas ad nostram praesentiam transmiserunt.

2. 28.) [We tolerated, however, for a time—so that the merits of the case might become more fully known to us—the investiture which was said to have been done in occulto by a book, although ecclesiastical benefices are not to be conferred by clandestine donation, truth bearing witness, which says: "He who does evil hates the light." Moreover, because the office of the aforesaid chancery was proposed to exist as spiritual or annexed to the spiritual, since the chancellor by his office must do many things which are known to be spiritual, and on this account under the prescribed tenor it was said that it ought not to have been conferred, since the Apostle commands to abstain from every species (appearance) of evil; because also the aforesaid Henry of Lamp., although he has been received as a brother for a prebend to fall vacant, nevertheless was asserted not to be an "ordinary," and on that account the chancellorship ought not to have been conferred upon him, which by law or custom ought to be committed only to an ordinary, since he is written to be not the chancellor of the archbishop of Milan, but of the Church of Milan, nor does the chancellor lose his office when the see is vacant (for neither is the seal itself altered when a substituted Pontiff succeeds), we judged the inquisition of these matters to be committed to the aforementioned I., archdeacon, and O. Lentus, canon of Milan, by apostolic writings commanding and enjoining, to the end that, all contradiction and appeal ceasing, having God before their eyes, favor and fear set aside, without acceptance of persons they should inquire most diligently into the truth concerning the aforesaid points, and, lest the truth be concealed, that the witnesses who should be named to them, if they withdrew themselves by favor or fear, they should compel by ecclesiastical censure to bear testimony to the truth, and that what they should discover concerning all things, under the testimony of their letters, they should dispatch to the apostolic see, so that, sufficiently instructed by their inquisition, we might be able to decide the business itself better. They indeed, faithfully executing the apostolic mandate, having convoked the "ordinaries" of the Church of Milan, and with the penalty of excommunication compelling them to declare under the religion of an oath what they knew concerning the fact of the chancellorship, the truth on the aforesaid articles, sent their attestations, reduced into writings and fortified with a seal, to our presence.

Interdixerunt etiam eidem H. administrationem sigilli, sicut ex literis eorum accepimus, iuxta formam mandati nostri, de consilio sapientum. Quumque saepedictus H. de Lamp. cum patre suo Rogerio propter hoc nostro se conspectui prasentasset, copiam allegandi pro se liberam ac benignam in communi concessimus auditorio.

They also interdicted that same H. from the administration of the seal, as we have received from their letters, according to the form of our mandate, by the counsel of the wise. And when the oft-mentioned H. of Lamp. had presented himself, with his father Roger, before our presence on this account, we granted in the common audience a free and kindly opportunity of pleading on his own behalf.

Qui per advocatum proposuit, quod delegati praedicti sine inquisitione spoliaverunt eum exsecutione sigilli contra nostri mandati tenorem, quum ipsius sigilli traditio non fuerit facta post secundum mandatum; et ideo primo loco restitutionem sibi fieri postulabat. Formam vero concessionis nitebatur multipliciter excusare, proponens, quod in retentione fructuum simoniaca pravitas nullatenus intercessit; tum, quia officium cancellariae nec est spirituale, nec annexum spirituali; quia licet cancellarius quaedam agat, quae spiritualia esse noscuntur, sicut ex attestationibus liquet, ea tamen non agit ex officio cancellarii, sed de mandato archiepiscopi, sicut ex dictis testium comprobatur; tum etiam, quia nihil emit et vendidit, quum simonia describatur esse studiosa cupiditas vendendi vel emendi spirituale vel spirituali annexum; praesertim quum tu ante traditionem separaveris fructus, et ita quod tuum erat tibi retinuisti, non accipiens alium. Se quoque ad obtinendum cancellariam preponebat idoneum, quum de mandato Romani Pontificis sit Mediolanensis ecclesiae canonicus institutus, vocem habens in capitulo et locum in choro, et tanquam verus et plenus canonicus in tractatibus et contractibus ipsius ecclesiae admittatur.

He, through an advocate, proposed that the aforesaid delegates, without inquisition, despoiled him of the execution of the seal contrary to the tenor of our mandate, since the delivery of the seal itself had not been made after the second mandate; and therefore, in the first place, he demanded that restitution be made to him. He strove in multiple ways to excuse the form of the concession, asserting that in the retention of the fruits no simoniacal depravity in any way intervened; first, because the office of the chancery is neither spiritual nor annexed to the spiritual; for although the chancellor does certain things which are known to be spiritual, as is clear from the attestations, nevertheless he does those not by virtue of the office of chancellor, but by mandate of the archbishop, as is proved from the statements of the witnesses; and also, because he bought and sold nothing, since simony is described as a studious cupidity of selling or buying something spiritual or annexed to a spiritual; especially since you, before the delivery, separated the fruits, and thus what was yours you retained to yourself, not receiving another. He also put himself forward as fit to obtain the chancellorship, since by mandate of the Roman Pontiff he has been instituted a canon of the Church of Milan, having a voice in chapter and a place in the choir, and being admitted as a true and full canon in the deliberations and contracts of that church.

Nec obstat, quod integram praebendam non habet, quum, sicut per dicta testium est probatum, archidiaconatus eiusdem ecclesiae, de quo nullatenus dubitatur, quia sit dignitas et officium spirituale, quandoque fuerit concessus ei, qui praebendam integram non habebat. Quod autem a sexaginta annis iuxta quorundam testimonium concessa fuit tantum ordinario praebendato de numero viginti canonicorum, qui proprie ordinarii appellantur, sibi nocere non poterat, quum per hoc nullum sit tibi praeiudicium generatum, quin ei, qui de numero viginti non esset, praesertim canonico, eandem cancellariam potuisses conferre. Allegabat insuper, quod, etsi pactio de retinendis ad tempus proventibus intervenisset, quod ipse tamen negabat, inter te ac parentes ipsius, ipse tamen de praedicta cancellaria pure fuit et simpliciter investitus; et ideo talis pactio sibi non debet obesse, quum parentes nihil tibi pro eo dederint vel promiserint.] Praeterea proponebas, quod, quum nullus debeat sine accusatore damnari, nec aliquid circa negotium illud sit actum in forma iudicii, depositiones testium non poterant tibi praeiudicium generare.

Nor does it stand in the way that he does not have an entire prebend, since, as has been proved by the statements of the witnesses, the archdeaconry of the same church—which is in no way doubted to be a dignity and a spiritual office—was at some time granted to one who did not have an entire prebend. But that for 60 years, according to the testimony of certain persons, it has been granted only to an ordinary prebendary of the number of 20 canons, who are properly called ordinaries, could not harm him, since through this no prejudice has been generated for you, but that you could confer the same chancellery upon one who was not of the number of 20, especially a canon. He alleged moreover that, even if a pact about retaining for a time the revenues had intervened—which he nevertheless denied—between you and his relatives, he himself was nonetheless purely and simply invested with the aforesaid chancellery; and therefore such a pact ought not to prejudice him, since the relatives gave or promised you nothing on his behalf.] Furthermore, you were proposing that, since no one ought to be condemned without an accuser, nor has anything concerning that business been done in the form of a judgment, the depositions of the witnesses could not generate prejudice to you.

Quia vero haec allegatio personam nostram tangere videbatur, dignum duximus causam commissae inquisitionis et ordinem plenius explicare, ne quis quomodolibet suspicetur, quod nos in hoc negotio perperam processerimus; praesertim quum ratio assignanda debeat esse posteris profutura. Quum enim iuris sit explorati, quod actore non probante is, qui convenitur, etiamsi nihil praestiterit, debet absolvi, videri poterat, quod nos tibi, qui conveniebaris a nobis, malitiose vel indiscrete onus probationis super tribus praemissis articulis imposuimus, videlicet ut ostenderes, quod praedictam cancellariam personae idoneae, modo canonico et tempore tibi competenti donasses. Porro quum donatio fuisset occulta, et ideo suspicione non careat, et elapso iam anno, nullus omnino cancellarius appareret, non immerito credebamus, quod secundum Lateranensis concilii statuta ad nos esset ipsius cancellariae donatio devoluta, et ideo potuissemus ipsam sine culpa conferre, quoniam, etsi locum Dei teneamus in terris, non tamen de occultis potuimus divinare.

Because indeed this allegation seemed to touch our person, we deemed it worthy to explicate more fully the cause of the inquisition that was commissioned and its order, lest anyone in any way suspect that we proceeded amiss in this business; especially since the reason to be assigned ought to be profitable for posterity. For since it is of established law that, the plaintiff not proving, the one who is convened, even if he has performed nothing, must be absolved, it could seem that we, to you who were convened by us, maliciously or indiscreetly imposed the burden of proof upon the three aforesaid articles, namely, that you should show that you had granted the aforesaid chancellorship to a suitable person, in canonical mode and at a time competent for you. Moreover, since the donation had been occult, and therefore does not lack suspicion, and a year having now elapsed, no chancellor at all appeared, we not without reason believed that, according to the statutes of the Lateran Council, the donation of that chancellorship had devolved to us, and therefore we could confer it without fault, since, although we hold the place of God on earth, nevertheless we could not divine the occult things.

Quia ergo contra illud, quod prima facie iuste praesumebatur pro nobis, praesertim quum responderis prima vice, quod cancellariam alicui non contuleras, facultatem tibi pro te probandi concessimus, non fuit gravamen, sed gratia, nec ex malitia, sed ex benignate processit. Quod etiam de modo canonico fidem nobis fieri mandavimus, tu causam praestitisti mandato, qui saepe nobis per literas tuas intimasti et tandem probasti per testes, quod retentis tibi proventibus officium concesseras memoratum. Ex quo non immerito contra talem concessionem fuimus suspicati, quum et proponeretur aperte, quod illud ei personae commiseras, cui secundum consuetudinem Mediolanensis ecclesiae non debuerat aliquo modo committi. Et ideo nos, qui non tam ex plenitudine potestatis, quam ex officii debito possumus et debemus de subditorum excessibus ad correctionem inquirere veritatem, te maxime causam et occasionem praestante, inquisitionem commisimus faciendam.

Because therefore, against that which at first sight was justly presumed in our favor, especially since you answered the first time that you had not conferred the chancellorship upon anyone, we granted to you the faculty of proving on your own behalf; it was not a grievance, but a grace, and it proceeded not from malice, but from benignity. Moreover, as to the canonical mode, we ordered that assurance be made to us; you furnished the cause for the mandate, since you often intimated to us by your letters and at length proved by witnesses that, the revenues being retained to yourself, you had granted the aforesaid office. Whence we were not without cause suspicious against such a concession, since it was also openly asserted that you had entrusted it to that person to whom, according to the custom of the Church of Milan, it ought in no way to have been entrusted. And therefore we, who not so much from the plenitude of power as from the debt of office can and ought to inquire into the truth concerning the excesses of subjects for correction, you especially providing the cause and occasion, committed that an inquisition be carried out.

Omnibus ergo diligenter auditis, quaecunque fuerunt in nostro auditorio proponenda, deliberavimus cum fratribus nostris, et in ipsa deliberatione te in tribus praecipue comperimus fuisse culpabilem : circa contrarietatem responsi, quia non solum nobis, qui, licet immeriti, locum Iesu Christi tenemus sed nec cuiquam debuisses ex certa scientia contraria respondere; circa carnalitatem animi, quia non ex affectu carnali, sed discreto iudicio debuisti ecclesiasticum officium et beneficium in persona magis idonea dispensare; et circa inhonestatem facti, quia non licuit ex pactione vel conventione quacunque, sub modo vel tenore praescripto concedere nudum officium et tibi retinere proventus, quum et in Lateranensi concilio prohibitum sit, ne quis conferendo ecclesiasticum beneficium partem proventuum suis usibus retinere praesumat, et alibi cautum reperiatur in canone, quod ecclesiastica beneficia sine deminutione debent conferri. Unde credimus distinguendum, utrum qui dat spirituale beneficium proventus ipsius ante donationem percipiat. Nam si proventus ante donationem non perceperit ipse, sed alius, et ex donatione consequatur, ut ipse proventus percipiat; non est dubium circa haec intercedere simoniacam pravitatem.

Therefore, all things having been diligently heard, whatever things were to be proposed in our auditorium, we deliberated with our brothers, and in that very deliberation we found you in three points especially to have been culpable : concerning the contrariety of your answer, because not only to us, who, though unworthy, hold the place of Jesus Christ, but to no one ought you to have replied, with certain knowledge, things contrary; concerning the carnality of mind, because not from a carnal affect, but with a discreet judgment you ought to have dispensed an ecclesiastical office and benefice to a more suitable person; and concerning the dishonesty of the deed, because it was not permitted by any pact or convention whatsoever, under the prescribed mode or tenor, to grant a bare office and to retain for yourself the revenues, since also in the Lateran council it is prohibited that anyone, in conferring an ecclesiastical benefice, presume to retain a part of the revenues for his own uses, and elsewhere in the canon it is found provided that ecclesiastical benefices ought to be conferred without diminution. Whence we believe a distinction must be made, whether he who gives a spiritual benefice receives its revenues before the donation. For if he himself has not received the revenues before the donation, but another has, and from the donation it follows that he himself receives the revenues, there is no doubt that simoniacal depravity intervenes in these matters.

Si vero ante donationem perceperit ipse proventus, credimus etiam distinguendum, utrum ante donationem constituat, ut ipsi proventus retineantur ad tempus pro causa iusta et necessaria, an conveniat cum eo, qui accepit beneficium, seu cum mediatore quocunque, ut officio illo concesso retineat ipse sibi proventus. Primum enim membrum credimus esse licitum, secundum autem dicimus non licere, ne viam aperiamus his, qui pravi tatem suam satagunt palliare. [Quia vero etc. (cf. c.9.de off.

But if indeed before the donation he himself has received the revenues, we believe also that a distinction must be made, whether before the donation he establishes that the revenues themselves be retained for a time for a just and necessary cause, or he makes an agreement with him who has received the benefice, or with whatever mediator, that, the office having been granted, he himself retain the revenues to himself. For we believe the first part to be licit, but the second we say is not lawful, lest we open a way to those who strive to palliate their pravity. [Because indeed etc. (cf. c.9.de off.

archid. I. 23.) Dat. Perusii IX. Kal.

archdeac. 1. 23.) Given at Perugia on the 9th day before the Kalends.

Oct. 1198.]

TITULUS XIII. DE REBUS ECCLESIAE ALIENANDIS VEL NON.

TITLE 13. ON THE PROPERTY OF THE CHURCH TO BE ALIENATED OR NOT.

CAP. I.

CHAPTER 1.

Non potest praelatus res unius ecclesiae alteri dare, nec invicem res illas commutare, sine ambarum consensu.

A prelate cannot give the goods of one church to another, nor exchange those things between them, without the consent of both.

Ex concilio Lugdunensi IV.

From the 4th Council of Lyon.

Non licet episcopo vel abbati terram unius ecclesiae vertere ad aliam, quamvis ambae in eius sint potestate; tamen, si commutare voluerit terras earum, cum consensu ambarum partium faciat.

It is not permitted for a bishop or an abbot to transfer the land of one church to another, although both are in his power; nevertheless, if he should wish to commutate (exchange) their lands, let him do it with the consent of both parties.

CAP. II.

CHAPTER 2.

Principes saeculares res ecclesiae donare non possunt, et qui ab eis recipiunt, excommunicantur, et perdunt omnia, quae ab ecclesia alias legitime obtinebant. H. d. secundum unum intellectum, qui satis placet.

Secular princes cannot donate the property of the church, and those who receive from them are excommunicated, and lose all things which they otherwise legitimately were obtaining from the church. H. d. according to one interpretation, which sufficiently pleases.

Ex eodem.

From the same.

Qui res ecclesiae petunt a regibus, et horrendae cupiditatis impulsu egentium substantiam rapiunt, irrita habeantur quae obtinent, et a communione ecclesiae, cuius facultatem auferre cupiunt, excludantur.

Those who solicit the goods of the church from kings, and, by the impulse of horrendous cupidity, seize the substance of the needy, let what they obtain be held void, and let them be excluded from the communion of the church, whose resources they desire to take away.

CAP. III.

CHAPTER 3.

Rector ecclesiae, qui dat ecclesiae rem duplae aestimationis, servos ecclesiae manumittere potest; ipse tamen manumissus et eius posteri erunt sub patrocinio ecclesiae. Ita communiter summatur, tamen non placet Panorm. id, quod dicitur de aestimatione.

The rector of the church, who gives to the church a thing of double valuation, can manumit the church’s slaves; nevertheless the manumitted person himself and his posterity will be under the patronage of the church. Thus it is commonly summarized, yet Panormitanus does not approve that which is said concerning the valuation.

Ex concilio Toletano.

From the Council of Toledo.

Consensus totius concilii diffinivit, ut sacerdotes, qui aut aliquid ecclesiae suae relinquunt, aut nihil habentes aliqua tamen praedia vel familias ecclesiis suis acquirunt, liceat illis aliquos de familia eiusdem ecclesiae manumittere iuxta rei collatae modum, quem antiqui canones decreverunt, ita, ut cum peculio et posteritate sua ingenui sub patrocinio ecclesiae maneant, utilitates iniunctas sibi iuxta quod poterunt prosequentes.

The consensus of the whole council defined that priests who either leave something to their own church, or, having nothing, however acquire some estates or households for their churches, are permitted to manumit certain persons of the household of that same church according to the measure of the thing contributed, which the ancient canons decreed; in such wise that, with their peculium and their posterity, they remain as freeborn under the patronage of the church, prosecuting the utilities enjoined upon them according to what they are able.

CAP. IV.

CHAPTER 4.

Si praelatus nil de suo dans ecclesiae servum ecclesiae manumittit, non tenet manumissio.

If a prelate, giving nothing of his own to the church, manumits a servant of the church, the manumission does not hold.

Ex eodem.

From the same.

Episcopi, qui nihil ex proprio suo ecclesiae Christi conferunt, [hanc divinam sententiam metuant et] liberos ex famulis ecclesiae ad condemnationem suam facere non praesumant. Impium est enim, ut qui res suas ecclesiae Christi non attulerit damnum inferat et ius ecclesiae alienare intendat. Tales igitur liberos successor episcopus absque aliqua opposition e ad ius ecclesiae revocabit, [quia eos non aequitas, sed improbitas absolvit.]

Bishops, who contribute nothing from their own property to the church of Christ, [let them fear this divine sentence and] let them not presume to make free persons out of the servants of the church to their own condemnation. For it is impious that one who has not brought his goods to the church of Christ should inflict loss and intend to alienate the right of the church. Therefore the successor bishop will recall such freed persons to the right of the church without any opposition, [because not equity, but improbity absolved them.]

CAP. V.

CHAPTER 5.

Res ecclesiae alienari non debent.

The property of the church ought not to be alienated.

Ex concilio apud Silvanectim.

From the council at Senlis.

Nulli liceat alienare rem immobilem ecclesiae suae, sive domum sive agrum, sive hortum sive rusticum mancipium [vel panes civiles,] neque creditoribus specialis hypothecae titulo obligare. Alienationis autem verbum continet conditionem, donationem, venditionem, permutationem et emphyteusis per petuum contractum. Unde omnes [omnino] sacerdotes ab huiusmodi alienatione abstineant, poenas timentes, quas Leonina constitutio comminatur.

Let no one be permitted to alienate an immovable thing of his church, whether a house or a field, whether a garden or a rustic bondsman [or civil loaves,] nor to bind it to creditors under the title of a special hypothec. Moreover, the word alienation contains condition, donation, vendition (sale), permutation (exchange), and emphyteusis by a perpetual contract. Whence let all [altogether] priests abstain from alienation of this kind, fearing the penalties which the Leonine constitution threatens.

CAP. VI.

CHAPTER 6.

Alienatio de rebus ecclesiae facta non tenet, et alienatores, nisi rem restituant, excommunicantur, et quilibet clericus potest contradicere, et rem cum fructibus repetere. H. d. et est textus notabilis, et quotidie allegatur.

Alienation of the Church’s goods that has been done does not hold, and the alienators, unless they restore the thing, are excommunicated; and any cleric can object and can reclaim the thing with its fruits. Here it is said, and it is a notable text, and it is cited daily.

Symmachus Papa.

Pope Symmachus.

Si quis presbyterorum, diaconorum seu defensorum alienanti praedium ecclesiae subscripserit, quo iratus Deus animas percutit anathemate feriatur, servata, quam praemisimus, in alienatorem vindicta; nisi forte et alienator, dum repetit, et qui acceperit celeri restitutione sibi prospexerint. Quod si minore animae suae cura remedium oblatum forte neglexerint, praeter poenam, super hoc adscriptam, confectum exinde documentum viribus, quamvis ab initio nullas habuerit, vacuetur. Sed etiam licet quibuscunque ecclesiasticis personis vocem contradictionis offerre, et ut cum fructibus possint alienata reposcere, et ecclesiastica auctoritate fulciri.

If any of the presbyters, deacons, or defenders shall have subscribed to one alienating a church estate, let him be struck with the anathema with which, angered, God smites souls, the vengeance against the alienator, which we have set forth above, being preserved; unless perhaps both the alienator, while he seeks recovery, and the one who has received shall have provided for themselves by swift restitution. But if, with lesser care for their soul, they shall perhaps have neglected the remedy offered, besides the penalty written on this, the document drawn up therefrom shall be voided of force, although from the beginning it had none. But it is also permitted to any ecclesiastical persons to offer the voice of contradiction, and that they may be able to demand back the alienated things with the fruits, and to be supported by ecclesiastical authority.

Huius autem constituti legem in apostolica tantum volumus sede servari, universis ecclesiis per provincias quae proposito religionis convenire rectores earum viderint more servato.

But we desire the law of this constitution to be observed only in the Apostolic See, the custom being maintained for all the churches throughout the provinces, as their rulers shall have seen it to accord with the purpose of religion.

CAP. VII.

CHAPTER 7.

Terra non fertilis ecclesiae dari potest in emphyteusin ei, cuius studio reducatur ad culturam.

Land not fertile of the church can be given in emphyteusis to him, by whose exertion it may be brought back to cultivation.

Alexander III. Vigoriensi Episcopo.

Alexander III. To the Bishop of Worcester.

Ad aures (Et infra:) Illas vero terras, quae de silvis exstirpatae sunt arabiles factae, eis hereditario iure poteris concedere sub annuo censu tenendas, a quibus ipsas suo vel parentum suorum labore constiterit fuisse exstirpatas; nisi forte tunc aliis possint ad maiorem tuae ecclesiae utilitatem cum eodem labore et onere conferri.

To the ears (And below:) Those lands, indeed, which have been extirpated from forests and made arable, you may grant to them to be held by hereditary right under an annual census, to those by whom it has been established that the very lands were to have been extirpated by their own labor or by that of their parents; unless perhaps then they can be conferred upon others, with the same labor and burden, to the greater utility of your church.

CAP. VIII.

CHAPTER 8.

Iurans non alienare bona ecclesiae, non potest alienare ea, quae sunt de mensa, vel ea, de quibus dubitatur, an sint de mensa. Hoc dicit, usque ad ¤. Possessiones. Abbas — (Possessiones etc.:) Possessiones ecclesiae minus utiles pro utilioribus de consensu capituli potest episcopus permutare vel alienare.

Swearing not to alienate the goods of the church, he cannot alienate those things which are of the mensa (table), nor those about which it is doubted whether they are of the mensa. This he says, up to ¤. Possessions. Abbot — (Possessions etc.:) The bishop, with the consent of the chapter, can exchange or alienate the less useful possessions of the church for more useful ones.

H. d.

This says.

Coelestinus III. Ravennatensi Archiepiscopo.

Celestine 3. To the Archbishop of Ravenna.

Ut super aliqua repositae quaestionis dubietas apostolicae sedis providentia enodetur, Romana ecclesia, cui licet immeriti praesidemus, singulorum consultationibus consuevit respondere. Sane quaesivisti a nobis, si possessiones sive reditus regalium decimationum, et aliunde ex certis locis provenientes, quos praedecessor tuus bonae memoriae, quousque diem clausit extremum, ad manus suas tenuit, et in proprium usum excepit vel expendit, nec aliis infeudavit, de mensa sua sint archiepiscopi intelligendi, et de eis, quum ex sacramento fidelitatis tenearis apostolicae sedi nihil alienare, contractus alienationis cuiuslibet possit intervenire. Tuae ergo inquisitioni praesenti pagina taliter respondemus, quod, sive intelligantur de mensa sive non, ut non alienentur, consultius existimamus. Possessiones vero, quae ecclesiae tuae minus sunt utiles, pro aliis utilioribus de fratrum tuorum et sanioris partis capituli consilio et assensu alienandi seu commutandi liberam concedimus facultatem.

That any doubt of a laid-away question may be untied by the providence of the apostolic see, the Roman Church, over which, although unworthy, we preside, has been accustomed to respond to the consultations of individuals. Indeed, you have asked of us whether the possessions or revenues of royal decimations, and those coming from elsewhere from certain places, which your predecessor of good memory, until he closed his last day, held in his own hands and received or expended for his own use, and did not enfeoff to others, are to be understood as being of the archbishop’s own mensa, and whether concerning them—since by the sacrament of fidelity you are bound to alienate nothing of the apostolic see—any contract of alienation whatsoever can intervene. Therefore to your inquiry we thus respond by this present page, that, whether they are understood to belong to the mensa or not, we judge it more advisable that they not be alienated. As for the possessions which are less useful to your church, for others more useful, with the counsel and assent of your brethren and of the sounder part of the chapter, we grant free faculty to alienate or to exchange.

[Quaesivisti etc. (cf. c.1.de usu et auct. pall. I.8.)Dat.

[You have asked, etc. (cf. can.1.on the use and authority of the pallium, 1.8.)Given.

Lat. Ao. III. 1193.]

Lateran, Year 3. 1193.]

CAP. IX.

CHAPTER 9.

Canonicus praedium ecclesiae perpetuo locare non potest.

A canon cannot lease the church’s estate in perpetuity.

Idem Exonensi episcopo.

The same to the Bishop of Exeter.

Ad audientiam nostram noveris pervenisse, quod quidam de canonicis Exonensis ecclesiae, quaedam praedia eiusdem ecclesiae, inconsultis aliis fratribus, in damnum eius et detrimentum eorum, accepta inde pecunia, in perpetuum locaverunt. Ideoque fraternitati tuae per apostolica scripta mandamus, quatenus, si verum est quod asseritur, locationes illas legitime revocare procures, ita quidem, quod, si eadem praedia non aliter revocari potuerint, eos, quos noveris harum locationum auctores, ad susceptam inde pecuniam conductoribus refundendam appellatione remota compellas, ne, si huiusmodi locationes in sua contigerit stabilitate persistere, inde gravis eidem ecclesiae incommoditas possit provenire.

Know that it has come to our hearing, that certain of the canons of the church of Exeter have leased in perpetuity certain estates of the same church, without consulting the other brothers, to its harm and to their detriment, money received therefrom. Therefore we command to your fraternity by apostolic writings that, insofar as what is asserted is true, you take care legitimately to revoke those leases, indeed in such wise that, if the same estates cannot be otherwise recalled, you compel those whom you know to be the authors of these leases, with appeal removed, to refund to the lessees the money received therefrom, lest, if leases of this kind should happen to persist in their own stability, from this a grave inconvenience to the same church might ensue.

CAP. X.

CHAPTER 10.

Possesiones, quae sunt de mensa, non possunt alienari. Et ecclesiae consuetae regi per regulares saecularibus clericis conferri non debent. H. d. Ioann.

Possessions that are of the table cannot be alienated. And churches accustomed to be ruled by regulars ought not to be conferred upon secular clerics. Thus says John.

de Imola.

of Imola.

Innocentius III. Archiepiscopo Montis regalis.

Innocent 3. To the Archbishop of Mount Royal.

Possessiones ad mensam tuam vel capituli pertinentes, alienare non debes, aut ecclesias, in quibus monachi ministrare consueverunt, clericis vel laicis assignare personis. Ideoque fraternitati tuae auctoritate praesentium inhibemus, ne possessiones, casalia vel ecclesias, quae non consueverunt in beneficium assignari, alicui petenti concedas, immo potius ecclesiam S. Clementis de Messana, quam Gerardo Teutonico et s. sepulchri ecclesiam similiter de Messana, quam Falconi canonico, et beneficium quod Thomae filio I. Ferrarii in grave praeiudicium ecclesiae tuae diceris contulisse, ad priores usus non differas, appellatione postposita, revocare. [Dat. Romae ap. S. Petr.

You ought not to alienate possessions pertaining to your table or to the chapter, nor to assign to clerical or lay persons churches in which monks have been accustomed to minister. Therefore we forbid your fraternity by the authority of these presents, lest you grant to any petitioner possessions, casalia or churches which have not been accustomed to be assigned in benefice; but rather do not delay to recall, appeal set aside, to their prior uses the church of St. Clement of Messina—which to Gerard the Teuton—and the church of the Holy Sepulchre likewise of Messina—which to Falcon the canon—and the benefice which to Thomas, son of I. Ferrarius, you are said to have conferred to the grave prejudice of your church. [Dated at Rome at St. Peter’s.

XI. Kal. Iun. Pont.

11 days before the Kalends of June. In the Pontificate.

nostr. Ao. I. 1198.]

of our pontificate, year 1. 1198.]

CAP. XI.

CHAPTER 11.

Restituitur ecclesia contra alienationem, per quam enormiter fuit laesa. H. d. secundum lecturam veriorem.

The church is restored against the alienation, by which it was grievously harmed. This decretal, according to the truer reading.

Idem Episcopo Mauriensi et Praeposito Ulconensi.

The same to the Bishop of Maurienne and the Provost of Ulcon.

Ad nostram noveritis audientiam pervenisse, quod, quum Tusiense monasterium depressum esset onere maximo debitorum, dilecti filii abbas et conventus eiusdem villam quandam necessitate coacti B. laico concesserunt in feudum, tali conditione apposita, quod idem laicus LXXX. Iibras persolveret, pro quibus eadem villa exstiterat obligata, quod idem non dist ulit effectui mancipare. Unde quia praedictum monasterium est, sicut dicunt, enormiter in hoc laesum eo, quod de reditibus villae praedictae conventus diebus singulis unum ferculum, et in festis duodecim lectionum pisces vel aliud aequivalens percipere consuevit, nobis humiliter supplicarunt, ut feudum praedictum faceremus ad utilitatem monasterii revocari, praesertim quum idem laicus primo anno de ipsius proventibus ultra summam perceperit praetaxatam, et per multos postmodum annos sum pserit eius fructus.

Know that it has come to our hearing that, when the Tusian monastery was pressed down by the greatest burden of debts, the beloved sons, the abbot and convent of the same, compelled by necessity, granted a certain villa of the same to B., a layman, in fief, with this condition appended: that the same layman should pay 80 pounds, for which the same villa had stood obligated, which the same did not delay to bring to effect. Wherefore, because the aforesaid monastery is, as they say, enormously injured in this, in that from the revenues of the aforesaid villa the convent was accustomed on each day to receive one dish, and on feasts of twelve readings fish or something equivalent, to us they humbly supplicated, that we would cause the aforesaid fief to be recalled to the utility of the monastery, especially since the same layman in the first year from its proceeds received beyond the aforesaid pre-stated sum, and for many years thereafter has taken its fruits.

Quocirca nos, sic volentes gravaminibus praefati monasterii providere, quod alii non videamur iniuriam irrogare, discretioni vestrae per apostolica scripta mandamus, quatenus, inquisita plenius veritate, si praedictum monasterium propter hoc inveneritis enorme dispendium incurrisse, saepe dictum laicum, ut pecunia, quam pro exoneratione praedicti feudi, seu etiam pro utilitate ipsius monasterii expendisse noscitur, ab eisdem abbate et conventu recepta, quum sibi fructus percepti hactenus sufficere debeant pro labore, praefatum feudum eidem monasterio dimittat liberum et quietum, monitione praemissa per censuram ecclesiasticam appellat ione postposita, compellatis. [Nullis etc. Dat.

Wherefore we, wishing thus to provide for the grievances of the aforesaid monastery, in such a way that we not seem to inflict injury on others, by apostolic writings to your discretion command, that, the truth having been more fully inquired, if you shall have found that the aforesaid monastery has on this account incurred enormous loss, you compel the oft-said laic, that the money which he is known to have expended for the exoneration of the aforesaid fief, or even for the utility of the same monastery, having been received back by the same abbot and convent, since the fruits hitherto received ought to suffice him for his labor, he should remit the aforesaid fief to the same monastery free and clear, with monition premised, by ecclesiastical censure, appeal set aside. [To none, etc. Dated.]

Lat. IV. Kal. April.

Lateran. March 29.

Ao. IX. 1206.]

Year 9. 1206.]

CAP. XII.

CHAPTER 12.

Alienatio rei ecclesiasticae facta sine legitimo ecclesiasticarum personarum assensu non tenet, licet approbetur per constitutionem laicorum.

The alienation of an ecclesiastical thing, made without the legitimate assent of ecclesiastical persons, does not hold, although it be approved by the constitution of laymen.

Idem in concilio generali.

The same in the general council.

Quum laicis, quamvis religiosis, disponendi de rebus ecclesiae nulla sit attributa potestas, quos obsequendi manet neces sitas, non auctoritas imperandi : dolemus, in quibusdam ex illis sic refrigescere caritatem, quod immunitatem ecclesiasticae libertatis, quam non tantum sancti Patres, sed etiam principes saeculares privilegiis multis munierunt, non formidant suis constitutionibus, vel potius destitutionibus impugnare, non solum de alienatione feudorum, ac aliarum possessionum ecclesiarum et usurpatione iurisdictionum, sed etiam de mortuariis, nec non et aliis, quae iuri spirituali annexa videntur, illicite praesumendo. Volentes igitur super his indemnitatibus consulere ecclesiarum ac tantis gravaminibus providere, constitutiones et venditiones huiusmodi feudorum seu aliorum bonorum ecclesiasticorum sine legitimo personarum ecclesiasticarum assensu praesumptas occasione constitutionis laicae potestatis, quum non constitutio, sed destitutio vel destructio dici possit, nec non usurpatio iurisdictionum, sacri approbatione concilii decernimus non tenere, praesumptoribus per censuram ecclesiasticam compellendis.

Since to laymen, although religious, no power has been attributed of disposing concerning the affairs of the Church—upon whom there remains the necessity of obeying, not the authority of commanding—we grieve that in some of them charity has so grown cold that they do not fear to assail, by their constitutions, or rather destitutions, the immunity of ecclesiastical liberty, which not only the holy Fathers but even secular princes have fortified with many privileges, illicitly presuming not only concerning the alienation of fiefs and other possessions of churches and the usurpation of jurisdictions, but also concerning mortuaries, and likewise other things which seem annexed to spiritual right. Therefore, wishing to provide for the indemnities of the churches and to make provision against such great grievances, we decree, with the approval of the sacred council, that constitutions and sales of such fiefs or other ecclesiastical goods, presumed under the pretext of a constitution of lay power without the legitimate assent of ecclesiastical persons—since it can be called not a constitution but a destitution or destruction—and likewise the usurpation of jurisdictions, do not hold, the presumers to be compelled by ecclesiastical censure.

TITULUS XIV. DE PRECARIIS.

TITLE 14. ON PRECARIOUS GRANTS.

CAP. I.

CHAPTER 1.

Breve est, nec potest brevius summari.

It is brief, nor can it be summarized more briefly.

Ex concilio apud Belvacum.

From the council at Beauvais.

Precariae de quinquennio in quinquennium secundum auctoritatem et ant iquam consuetudinem renoventur.

Let the precariae be renewed from five-year term to five-year term, according to authority and ancient custom.

CAP. II.

CHAPTER 2.

Revocat successor precariam per praedecessorem irrationabiliter factam.

The successor revokes a precaria irrationally made by the predecessor.

Ex concilio Carthaginensi.

From the Council of Carthage.

De precariis, irrationabiliter factis a rectoribus ecclesiarum, se suosque successores poena gravi obligantibus, ut facta ipsorum dissolvere nequeant, praecipimus, ut nemo successor antecessoris sui poena sit obligatus, sed suae providentiae sit concessum, ut, si antecessor eius res ecclesiae irrationabiliter distribuit, ab eo ad iu s eiusdem ecclesiae revocentur.

Concerning precaria, irrationally made by the rectors of churches, binding themselves and their successors with a grave penalty, so that they are not able to dissolve their acts, we command that no successor be bound by his predecessor’s penalty, but that it be granted to his own providence, that, if his predecessor irrationally distributed the goods of the church, they be recalled by him to the right of the same church.

CAP. III.

CHAPTER 3.

Concessio precarii extinguitur voluntate concedentis aut ei succedentis; precariae autem concessio non.

The concession of a precarium is extinguished by the will of the grantor or of the one succeeding to him; but the concession of a precaria is not.

Gregorius IX.

Gregory 9.

Precarium utendum conceditur, quamdiu patitur qui concessit. Solvitur quoque obitu eius, cui concessum est, non etiam concedentis; aut quum ipsum alienari contingit alicui hoc revocare volenti, quia per conventionem huiusmodi non licet rem alienam invito domino possideri. Porro precariae, quae quandoque de ecclesiarum possessionibus fieri solent, non sunt pro voluntate concedentium revocandae.

A precarium for use is granted as long as the one who granted it permits. It is also dissolved by the death of the one to whom it was granted, not by that of the grantor; or when the thing itself happens to be alienated to someone who wishes to revoke this, because by a convention of this kind it is not permitted to possess another’s thing with the owner unwilling. Moreover, precariae, which are sometimes wont to be made from the possessions of churches, are not to be revoked at the pleasure of the grantors.

TITULUS XV. DE COMMODATO.

TITLE 15. ON COMMODATE.

CAP. UN.

CHAPTER 1.

Commodatarius gratia sui tenetur etiam de levissima culpa non de casu, nisi in tribus casibus hic positis. Et commodatum ante usum completum non revocatur. H. d.

The commodatary, for his own benefit, is held liable even for the very slightest fault, not for accident, unless in the three cases set forth here. And the commodatum is not revoked before the use has been completed. H. d.

Gregorius IX.

Gregory 9.

Quum gratia sui tantum quis commodatum accepit, de levissima etiam culpa tenetur, licet casus fortuitus, nisi acciderit culpa sua, vel intervenerit pactum, seu in mora fuisset, sibi non debeat imputari. Contra eum quoque recte commodati non agitur, nisi post usum expletum, cuius gratia res fuerat commodata, quum non decipi beneficio nos oporteat, sed iuvari.

When someone has received a commodatum solely for his own sake, he is held even for the very slightest fault, although a fortuitous accident ought not to be imputed to him, unless it occurred through his own fault, or a pact intervened, or he had been in delay (mora). Nor is the action of commodatum rightly brought against him, except after the use has been completed for the sake of which the thing had been lent for use, since we ought not to be deceived by beneficence, but helped.

TITULUS XVI. DE DEPOSITO.

TITLE 16. ON DEPOSIT.

CAP. I.

CHAPTER 1.

Ex deposito, facto apud clericum ecclesiae, non tenetur ecclesias, nisi in utilitatem ecclesiae sit versum.

From a deposit made with a cleric of the church, the church is not held liable, unless it has been turned to the utility of the church.

Alexander III. Londonensi Episcopo.

Alexander 3. To the Bishop of London.

Gravis illa et odibilis querimonia, quae usque ad nos super deposito tuo tib i hactenus denegato pervenit, duplici nos anxietate perstringit eo, quod tibi in hoc et deesse non possumus, et adesse, prout velles, efficaciter non valemus. Quum enim non constet nobis, pecuniam tuam, quam ille vir Belial impia et detestabili surreptione furatus est, in ecclesiae utilitatem conversam, non debemus de iure, nec possumus contra canonicos eiusdem ecclesiae praecise intentare iussionis instantiam, ut tibi eandem reddant pecuniam, personae, ut dicitur, non ecclesiae commendatam. Quocirca discretioni tuae consulimus, et internae caritatis diligentia suademus, ut in raptorem illum et furem tuam interim dirigas actionem, eo, quod, ut audivimus, loculos habet, et ea, quae tibi surrepta sunt, asportavit. Nam et nos ipsi iudicibus dedimus in mandatis, ut illum iniquum sub duris quaestionibus ad rationem ponant, et etiam, si oportuerit, vinculis macerent alligatum et affligant, ut dictam pecuniam reddere compellatur.

Grave that and odious complaint, which has come up to us concerning your deposit hitherto denied to tib i, pierces us with a double anxiety in that we both cannot be lacking to you in this, and cannot be effectively present to you, as you would wish. For since it is not established to us that your money, which that man of Belial stole by an impious and detestable surreption, has been converted to the utility of the church, we ought not by right, nor are we able, to bring precisely the instance of an injunction against the canons of the same church, that they return to you the same money, entrusted, as it is said, to a person, not to the church. Wherefore we advise your discretion, and by the diligence of inward charity we urge that in the meantime you direct an action against that robber and your thief, for the reason that, as we have heard, he has purses, and has carried off the things that were stolen from you. For we ourselves have given in mandates to the judges that they put that unjust man to account under harsh interrogations, and also, if it shall be necessary, that they wear down him bound with chains and afflict him, so that he may be compelled to render the said money.

Ceterum circa ecclesiam illum affectum te habere volumus, ut nil ab ea requiras indebitum. Si autem cum eis amicabiliter poteris de redituum perceptione paci sci, noveris id nobis acceptum.

Moreover, we wish you to have that disposition toward the church, that you require nothing undue from it. But if you shall be able amicably to agree with them concerning the perception of the revenues, know that this is acceptable to us.

CAP. II.

CHAPTER 2.

Dicit, ad quid tenetur depositarius, et quomodo repetatur depositum.

It states, to what the depositary is bound, and how the deposit is reclaimed.

Gregorius IX.

Gregory 9.

Bona fides abesse praesumitur, si, rebus tuis salvis exsistentibus, depositas amisisti. De culpa quoque teneris, si te ipsum deposito obtulisti, vel si aliquid pro custodia recepisses. Pacto vero, culpa vel mora praecedentibus, casus etiam fortuitus imputatur.

Good faith is presumed to be absent, if, with your own goods remaining safe, you have lost the things deposited. You are also held for fault, if you offered yourself for the deposit, or if you had received anything for custody. But by pact, with fault or delay having preceded, even a fortuitous event is imputed.

Sane depositori licuit pro voluntate sua depositum revocare, contra quod compenpensationi vel deductioni locus non fuit, ut contractus, qui ex bona fide oritur, ad perfidiam minime referatur, licet compensatio admittatur in aliis, si causa, ex qua postulatur, sit liquida ita, quod facilem exitum credatur habere.

Indeed it was permitted to the depositor, according to his own will, to revoke the deposit, against which there was no place for compensation or deduction, so that a contract which arises from bona fide may in no way be referred to perfidy; albeit compensation is admitted in other cases, if the cause on which it is demanded is liquid (clear), such that it is believed to have an easy outcome.

TITULUS XVII. DE EMPTIONE ET VENDITIONE.

TITLE 17. ON PURCHASE AND SALE.

CAP. I.

CHAPTER 1.

Cogit episcopus, ne carius vendatur transeuntibus, quam in mercato venderetur.

The bishop coerces, lest it be sold more dearly to passers-by than it would be sold in the market.

Ex concilio apud Valentias.

From the council at Valence.

Placuit [nobis et nostris fidelibus,] ut presbyteri plebes suas admoneant, ut et ipsi hospitales sint, [ut nulli iter facienti mansionem denegent] et, [ut omnis occasio rapinae tollatur,] non carius vendant transeuntibus, quam in mercato vendere possunt, alioquin ad presbyterum transeuntes hoc referant, ut illius iussu cum humanitate sibi vendant.

It has pleased [us and our faithful,] that presbyters admonish their peoples, that they themselves also be hospitable, [that they deny lodging to no one making a journey] and, [that every occasion of rapine be removed,] that they not sell more dearly to those passing through than they can sell in the market; otherwise let those passing through report this to the presbyter, that by his order they sell to them with humanity.

CAP. II.

CHAPTER 2.

Fraudans mensuras et pondera triginta diebus in pane et aqua poenitere debet.

One defrauding in measures and weights ought to do penance for 30 days on bread and water.

Ex concilio Maguntino.

From the council of Mainz.

Ut men surae et pondera iusta fiant, sicut in divinis legibus sancitum est, et in capitulari dominico continetur, et iste sacer conventus statuit, sic omnibus nobis observare placet. Et Si quis iustas mensuras et iusta pondera causa lucri mutare praesumpserit, XXX. dies in pane et aqua poeniteat.

That men surae and weights be made just, just as in the divine laws it has been sanctioned, and in the lordly capitulary it is contained, and this sacred assembly decrees, thus it pleases us all to observe. And If anyone shall have presumed to alter just measures and just weights for the sake of gain, let him do penance for 30. days on bread and water.

CAP. III.

CHAPTER 3.

Tenet venditio, licet venditor sit deceptus ultra dimidiam iusti pretii; potest tamen venditor agere, ut restituatur res vel iustum pretium suppleatur, et, si alterum praecise petit, succumbit.

The sale holds, although the seller has been deceived beyond half of the just price; nevertheless the seller can bring suit that the thing be restored or that the just price be supplemented, and, if he strictly demands the one alternative, he is defeated.

Alexander III. Attrebatensi Episcopo.

Alexander III. To the Bishop of Arras.

Quum dilecti filii nostri Belvacenses canonici contra religiosos viros abbatem et fratres Cariloci proponerent querimoniam, quod silvam, quae Nigra vallis dicitur, a quibusdam eorum ignorante capitulo pro X. libris, XL. marchas tunc valentem, comparassent, post multas commissiones tandem causam ipsam venerabili fratri nostro Morinensi episcopo et dilecto filio decano Remensi sub certa forma commisimus terminandam, adiicientes in literis, quod, si uterque eiusdem causae cognitioni interesse nequiret, alter adhibitis sibi viris prudentibus et honestis in eodem negotio procedere non differr et. Quum itaque decanus partes ad suam propter hoc praesentiam convocasset, abbas et monachi non ad agendum vel respondendum, sed ad quaerendum dilationes nuncios destinarunt, asserentes, quod ad nos miserant et ad audientiam nostram appellaverant. Verum quia in literis appellatio remota fuerat, Tandem decanus in illius causae cognitione processit. Et quum ei per testes canonicorum Belvacensium constitisset, quod praedicti fratres silvam minus dimidia iusti pretii comparassent, pronunciavit, venditionem non tenere, et silvam ipsam Belvacensi ecclesiae adiudicans, canon icos in possessionem induxit.

When our beloved sons, the canons of Beauvais, were bringing a complaint against religious men, the abbot and brothers of Cariloc, that the wood which is called Black Valley, unknown to the chapter, they had bought for 10 pounds, although it was then worth 40 marks, after many commissions at length we committed the cause itself to be terminated to our venerable brother, the Morinian bishop, and to our beloved son the dean of Reims, under a certain form, adding in the letters that, if both were unable to be present at the cognizance of the same cause, the other, having associated to himself prudent and honest men, should not delay to proceed in the same business. Accordingly, when the dean had convoked the parties to his presence on this account, the abbot and monks sent messengers not to act or to respond, but to seek postponements, asserting that they had sent to us and had appealed to our audience. But since in the letters the appeal had been removed, at length the dean proceeded in the cognizance of that cause. And when it had been established for him by witnesses of the canons of Beauvais that the aforesaid brothers had bought the wood for less than half the just price, he pronounced that the sale did not hold, and, adjudging the wood itself to the church of Beauvais, he inducted the canons into possession.

Nunciis igitur utriusque partis in nostra propter hoc praesentia constitutis, dum ex parte canonicorum instanter et sollicite sententia peteretur auctoritate apostolica confirmari, habita deliberatione cum fratribus nostris et aliis sapientibus, qui legibus iurati iudicant, eandem sententiam iuri contrariam intelleximus. Quia vero in arbitrio emptoris est, si velit supplere iustum pretium, aut venditionem rescindere, quum res minus dimidia iusti pretii comparatur : sententiam ipsam tanquam iuri contrariam irritantes possessionem monachis iudicavimus esse reddendam, salva omni quaestione canonicis super deceptione pretii, vel consensu capituli in venditione non habito, et alia causa rationabili, quam canonici contra monachos duxerint proponendam.

Accordingly, with the envoys of each party set in our presence for this purpose, while on the part of the canons the sentence was being urgently and solicitously requested to be confirmed by apostolic authority, having held deliberation with our brothers and other wise men who, sworn to the laws, judge, we understood that the same sentence was contrary to the law. But since it is at the discretion of the buyer, if he wishes to make up the just price, or to rescind the sale, when a thing is bought for less than half of the just price : annulling that sentence as contrary to the law, we judged that possession must be restored to the monks, saving every question to the canons concerning deceit in the price, or the consent of the chapter not had in the sale, and any other reasonable cause which the canons shall deem fit to bring forward against the monks.

CAP. IV.

CHAPTER 4.

Si vir habeat alia bona, unde uxor possit sibi consulere, et consentiente uxore rem propter nuptias donatam uxori vendiderit, emptorem, qui spatio triginta annorum rem possederit, non potest uxor inquietare super ea, maxime si pretium fuit conversum in communem usum viri et uxoris. H. d. secundum intellectum, quem tenet Panorm. et est casus notab.

If a man have other goods, whence the wife can provide for herself, and, the wife consenting, he sell to a buyer the thing given to the wife on account of the nuptials, the buyer, who has possessed the thing for the space of thirty years, cannot be troubled by the wife over it, especially if the price was converted to the common use of the husband and wife. Here, according to the understanding which Panormitanus holds; and it is a notable case.

limitans ius civile. Secundum Io. Andr. non oportet adiicere: " maxime, " sed omnia illa tria necessario requiruntur.

limiting the civil law. According to John Andreae, one ought not to add "especially," but all those three are necessarily required.

Coelestinus III.

Celestine 3.

Pervenit ad nos ex insinuatione tua, quod olim P. miles A. uxori suae quandam domum in donationem propter nuptias assignatam, muliere ipsa expressum dante consensum, B. mulieri vendidit pro certa pecuniae quantitate, quam ex eadem venditione B. matrimonio supra dicto constante XXX. annis libere pacificeque possedit. Praenominato vero milite viam universae carnis ingresso, relicta eius venire contra hoc praesumit, allegans, dictam domum titulo donationis propter nuptias sibi concessam alienari non potuisse, licet eius consensus ipsi noscatur contractui accessisse. Praefata vero B. mulier ex eo nititur se tueri, quod triginta annis constante illorum matrimonio domum ipsam bona fide tituloque iusto possedit, et quia in communes usus viri et uxoris illius pretium est conversum, ac factae venditionis tempore, unde sibi praefata mulier utiliter consulere potuisset, in viri facultationibus consistebat.

It has come to us from your insinuation that formerly P., a soldier, sold to the woman B., for a certain sum of money, a certain house which had been assigned to his wife A. as a donation on account of nuptials, the woman herself giving expressed consent, which, from the same sale, B., while the aforesaid marriage stood, for 30 years freely and peacefully possessed. But when the aforesaid soldier entered the way of all flesh, his relict presumes to come against this, alleging that the said house, granted to her under the title of a donation on account of nuptials, could not be alienated, although her consent is known to have been added to the contract. The aforesaid B., woman, strives to defend herself on the ground that for thirty years, while their marriage continued, she possessed the house in good faith and with a just title, and because the price was converted to the common uses of that man and his wife, and that at the time of the sale made, the source whence the aforesaid woman might have been able to counsel herself usefully consisted in the husband’s means.

Quia igitur super his nos consulere curasti, tuae sollicitudini respondemus, praedictam emptricem, si vera sunt quae praemisimus, praescriptis occasionibus super ipsa domo non debere ulterius fatigari.

Since therefore you have taken care to consult us concerning these matters, we respond to your solicitude that the aforesaid woman-buyer, if the things we have premised are true, ought not, on the aforesaid grounds, to be further wearied regarding the house itself.

CAP. V.

CHAPTER 5.

Si in venditione apponitur pactum de recuperanda re post certem tempus, modico constituto pretio, praesumitur pignus, et non venditio.

If in the sale a pact is appended for recovering the thing after a certain time, with a modest price set, a pledge is presumed, and not a sale.

Innocentius III. Episcopo Palliensi.

Innocent 3. To the Bishop of Pallia.

Ad nostram noveris audientiam pervenisse, quod, quum R. laicus lator praesentium ab M. mutuum recipere voluisset, creditor Tranensis dioecesis, ne per canonem contra usurarios editum posset in posterum conveniri, domos et olivas ipsius recepit ab eodem titulo emptionis, quum re vera contractus usurarius ageretur, quod patet ex eo, quod creditor, sicut publicum continet instrumentum, debitori promisit, quod, quandocunque a septennio usque ad novennium daret XL. uncias Tarenorum, quae vix dimidiam iusti pretii contingebant, domos eius restitueret et olivas. Quia igitur fraus et dolus cuiquam patrocinari non debent, fraternitati tuae per apostolica scripta mandamus, quatenus, si res ita se habet, instrumento venditionis confecto in fraudem canonis promulgati contra usurarios non obstante, praedictum M. ad restituendas domos et olivas praedictas ei, ad quem debent hereditario iure devolvi, quum debitor sit viam universae carnis ingressus, per poenam in Lateranensi concilio contra usurarios promulgatam a ppellatione remota compellas. [Dat.

You should know that it has come to our hearing that, when R., a layman, the bearer of the present [letters], wished to receive a loan from M., the creditor, of the Diocese of Trani, lest he could in future be proceeded against under the canon issued against usurers, received the latter’s houses and olive-groves from him under the title of purchase, although in truth a usurious contract was being transacted—which is evident from this, that the creditor, as the public instrument contains, promised the debtor that whenever, from the seventh year up to the ninth, he should give 40 ounces of Tarens, which scarcely amounted to half the just price, he would restore his houses and olive trees. Therefore, since fraud and guile ought to avail no one, we command your fraternity by apostolic writings that, if the matter so stands, notwithstanding the instrument of sale drawn up in fraud of the canon promulgated against usurers, you compel the aforesaid M. to restore the aforesaid houses and olives to him to whom they ought to devolve by hereditary right, since the debtor has gone the way of all flesh, by the penalty promulgated in the Lateran council against usurers, with appeal removed. [Given.

Lat. IV. Non. Mart. 1203.]

Lateran. 4 Nones of March. 1203.]

CAP. VI.

CHAPTER 6.

Venditor, deceptus ultra dimidiam iusti pretii, agere potest, ut res sibi, reddenti pretium acceptum, restituatur, vel iustum pretium suppleatur; et in hoc electio est emptoris. H. d. secundum Antonium.

The seller, deceived beyond half of the just price, can bring an action, that the thing be restored to him upon his returning the price received, or that the just price be supplemented; and in this the choice is the buyer’s. On this matter, according to Antonius.

Idem Episcopo et Archidiacono Urbinatensibus.

The same to the Bishop and the Archdeacon of Urbino.

Quum causa, quae inter oeconomum monasterii sancti Martini de monte Viterbiensis ex parte una, ac F. et R. cives Viterbienses ex altera super casamentis quondam Tornampartis et terris Densiare ac salicetis, et molendino, ubi facta est Galcheria, vertebatur, coram nobis fuisset aliquamdiu ventilata, nos, intellectis rationibus utriusque partis, et attestationibus diligenter inspectis, quum constitisset nobis, monasterium ipsum in praedictarum rerum venditione ultra dimidiam iusti pretii fuisse deceptum, sententiando decrevimus, ut praefati cives aut recepto pretio possessiones restituerent memoratas, aut supplerent quantum constaret legitimae venditionis tempore iusto pretio defuisse. Quum igitur (cf. c.42.de test. II.20.)

When the case which was pending between the steward of the monastery of Saint Martin on the mount, of Viterbo, on the one side, and F. and R., citizens of Viterbo, on the other, over the tenements formerly of Tornampart, and the lands of Densiare and the willow-groves, and the mill, where the Galcheria was made, had been for some time ventilated before us, we, the arguments of each party understood and the attestations diligently inspected, since it had been established to us that the monastery itself in the sale of the aforesaid things had been deceived beyond half of the just price, by sentencing we decreed that the aforesaid citizens either, upon the price being received, should restore the aforesaid possessions, or should make up as much as should be found to have been lacking to the just price at the time of the lawful sale. Since therefore (cf. c.42.on witnesses 2.20.)

CAP. VII.

CHAPTER 7.

Ponit tres casus, in quibus re evicta non tenetur venditor emptori de evictione.

He posits three cases, in which, the thing being evicted, the vendor is not bound to the purchaser for eviction.

Gregorius IX.

Gregory 9.

Si venditori post institutum contra se iudicium quis omiserit, ut rem venditam sibi defenderet, nunciare, vel contumaciter abfuit tempore sententiae promulgatae, seu p er iniuriam sententia lata fuit : de evictione iuxta legitimas sanctiones agere non valebit.

If, after proceedings have been instituted against him, someone has omitted to notify the seller, so that he might defend on his behalf the thing sold, or was contumaciously absent at the time the sentence was promulgated, or the sentence was delivered unjustly : he will not be able to sue concerning eviction in accordance with legitimate sanctions.

TITULUS XVIII. DE LOCATO ET CONDUCTO.

TITLE 18. ON LETTING AND HIRING.

CAP. I.

CHAPTER 1.

Excommunicati sunt magistri et scholares Bononienses, qui ante tempus conductionis conducunt hospitia aliorum magistrorum vel scholarium sine eorum consensu.

Excommunicated are the Bolognese masters and scholars who, before the term of the lease, rent the lodgings of other masters or scholars without their consent.

Clemens III.

Clement 3.

Ex rescripto literarum piae recordationis P. quondam Tusculanensis episcopi nobis innotuit, quod, quum civitatem Bononiensem tempore suae legationis intrasset, invenit, ibi fuisse a bonae memoriae W. quondam Portuensi episcopo constitutum et sub excommunicatione prohibitum, ne aliqui scholares [aliorum] hospitia maioris mercedis promissione conducerent, ut ea sibi vel inanis gloriae studio, quasi potentiores in expensis apparere volentes, vel privatae utilitatis commodo vindicarent. Unde ipse sollicita provisione considerans, quod huiusmodi conditionis improbitas et discordiae fomitem, et impedimenta non modica pareret studiorum, praedictam Constitutionem, factam ab episcopo Portuensi apostolicae sedis legato et a praedicto Tusculanensi episcopo postmodum confirmatam, videlicet ut nullus magistrorum sive scholarium super conducendis aliorum hospitiis in laesionem vel praeiudicium habitantium audeat hospitem convenire, nisi prius constiterit tempus conductionis elapsum, vel inquilini in hoc suum favorem praestiterint et consensum, quum idem Portuensis sub excommunicatione hoc prohibuerit, et alter sub poena anathematis idem decreverit observandum, ratam esse decernimus, et eam auctoritate apostolica confirmamus, statuentes, ut a te, frater episcope, et tuo quolibet successore hoc singulis annis in communi audientia magistrorum atque scholarium recitetur, et praetaxata pravae conductionis improbitas innovata [per annos singulos] excommunicationis sententia exprimatur. Nulli ergo omnino hominum liceat paginam nostrae confirmationis infringere etc.

From the rescript of the letters of pious remembrance P., formerly bishop of Tusculum, it has become known to us that, when he had entered the city of Bologna at the time of his legation, he found that there had been established there by W., of good memory, formerly bishop of Portus, and forbidden under excommunication, that some scholars [of others] should rent lodgings by the promise of a higher rent, so that they might claim them for themselves either from a zeal of empty glory, as if wishing to appear more powerful in expenses, or for the convenience of private advantage. Wherefore he, considering with solicitous foresight that the wickedness of such a condition would produce both a tinder of discord and not small impediments to studies, the aforesaid Constitution, made by the bishop of Portus, legate of the Apostolic See, and afterwards confirmed by the aforesaid bishop of Tusculum—namely, that none of the masters or scholars, concerning the renting of others’ lodgings, should dare, to the injury or prejudice of the occupants, to approach the host, unless it has first been established that the term of the lease has elapsed, or the tenants in this have given their favor and consent—since the same bishop of Portus forbade this under excommunication, and the other decreed the same to be observed under the penalty of anathema, we decree to be valid, and it we confirm by apostolic authority, establishing that by you, brother bishop, and by any of your successors this be recited each year in the common hearing of the masters and scholars, and that the afore-stated wickedness of wrongful renting be denounced, renewed [each year] by a sentence of excommunication. Therefore let it be permitted to no human being at all to infringe the page of our confirmation, etc.

CAP. II.

CHAPTER 2.

Personae ecclesiasticae locare possunt proventus decimarum his, cum quibus conditio ecclesiae fit melior, statuto dioecesani contrario non obstante; et eadem ratio est de aliis rebus ecclesiae.

Ecclesiastical persons can lease the revenues of tithes to those by whom the condition of the church is made better, the contrary statute of the diocesan notwithstanding; and the same rationale holds concerning other things of the church.

Innocentius III. Abbati et Conventui S. Petri de Pratel. Londoniensis dioecesis.

Innocent 3. To the Abbot and the Convent of St. Peter of Pratel, of the Diocese of London.

Vestra nobis relatio declaravit, quod, quum ad firmam fructus vestrarum dare consueveritis decimarum, diocesani locorum statutum quoddam de huiusmodi decimis locandis parochialibus presbyteris ediderunt, per quod utilitas vestra non modicum impeditur; quare super hoc apostolicae provisionis remedium imploratis. Dioecesanorum episcoporum statuto contrario non obstante vestrarum decimarum proventus illis libere locare potestis, quibus vobis expedire videritis, et cum quibus ecclesiae vestrae conditionem poteritis facere meliorem, ita tamen, quod huiusmodi locatio ad feudum vel alienationem non videatur extendi.

Your report has declared to us that, whereas you have been accustomed to let to farm the fruits of your tithes, the diocesan bishops of the places have issued a certain statute concerning tithes of this kind being leased to parochial presbyters, whereby your advantage is hindered not a little; wherefore in this matter you implore the remedy of apostolic provision. Notwithstanding the contrary statute of the diocesan bishops, you can freely lease the proceeds of your tithes to those to whom you shall have seen it to be expedient for you, and with whom you will be able to make the condition of your church better, yet in such wise that such leasing not seem to be extended to a fief or to alienation.

CAP. III.

CHAPTER 3.

Propter sterilitatem gravem, conductori sine culpa sua contingentem, remittitur pensio pro rata, nisi possit cum ubertate praecedentis vel sequentis temporis compensari. H. d. usque ad ¤. Verum. — (Verum etc.:) Ponuntur hic quatuor casus, in quibus inquilinus potest ante tempus conductionis finitae licite expelli.

On account of severe barrenness (crop-failure), befalling the lessee without his own fault, the rent is remitted pro rata, unless it can be compensated by the abundance of the preceding or following season. In this distinction up to ¤. However. — (However etc.:) Here four cases are set forth, in which the tenant can be lawfully expelled before the time of the lease is completed.

Abbas.

Abbot.

Gregorius IX.

Gregory IX.

Propter sterilitatem, afficientem magno incommodo conductores, vitio rei sine culpa coloni, seu casu fortuito contingentem, colonis ecclesiae tuae pro rata est pensionis remissio facienda, nisi cum ubertate praecedentis vel subsequentis anni valeat sterilitas compensari. Verum invito inquilino domum inhabitare vel reficere poteris, si necessitas, quae tamen non imminebat locationis tempore, id exposcat, remissa sibi pro residuo temporis pensione; qui etiam inde rationabiliter amovetur, si perverse ibi fuerit conversatus, vel quum canonem per biennium non solvisset, si sibi sat isfactione celeri non providit.

On account of sterility, affecting the lessees with great incommodity, by a defect of the thing without the colonus’s fault, or occurring by fortuitous chance, a remission of the pension (rent) is to be made to the coloni of your church pro rata, unless the sterility can be compensated by the abundance of the preceding or subsequent year. However, you will be able, with the tenant unwilling, to inhabit or to repair the house, if necessity—which, however, was not impending at the time of the letting—requires it, the pension being remitted to him for the residue of the time; he also is reasonably removed from there, if he has conducted himself perversely there, or when he has not paid the canon (rent) for two years, if he has not provided for himself by swift satisfaction.

CAP. IV.

CHAPTER 4.

Emphyteuta ecclesiae meliorationes suas vendere non potest, nisi servatis his, de quibus hic. Et si contra fecerit, vel canonem per biennium non solverit, nec moram postea celeriter purgaverit, iuste potest expelli.

The emphyteuta of a church cannot sell his ameliorations (improvements), unless, with these things observed which are set forth here. And if he shall have acted contrary, or shall not have paid the canon for a biennium, nor afterwards shall have swiftly purged the delay, he can justly be expelled.

Idem.

The same.

Potuit emphyteuta, ecclesia primitus requisita, eique nunciato quantum sibi ab aliis offertur, si nolle se emere dixerit, vel a denunciationis tempore duorum mensium spatium sit elapsum, meliorationes et ius sibi competens aliis vendere, qui ab emptione huiusmodi minime prohibentur. Emphyteuta quoque secus praesumendo, vel cessando in solutione canonis per biennium, nisi celeri satisfactione postmodum sibi consulere studuisset, iuste potuisset expelli, non obstante, quod ei, ut canonem solveret, non exstitit nunciatum, quum in hoc casu dies statuta pro domino interpellet.

An emphyteuta, the church having first been requisitioned, and notice having been given to it of how much is being offered him by others, if it shall have said that it is unwilling to buy, or if from the time of the denunciation a span of two months has elapsed, could sell the improvements and the right competent to him to others who are in no way prohibited from a purchase of this kind. The emphyteuta also, by presuming otherwise, or by ceasing in the payment of the canon for two years, unless thereafter he had been eager to look to his own interest by swift satisfaction, could justly be expelled, notwithstanding that it had not been notified to him to pay the canon, since in this case the fixed day interpellates on behalf of the lord.

TITULUS XIX. DE RERUM PERMUTATIONE.

TITLE 19. ON THE EXCHANGE OF THINGS.

CAP. I.

CHAPTER 1.

Princeps potest rem ecclesiae immobilem per permutationem acquirere, data re meliori vel aequali. H. d. et in hoc, quod dicit, vel aequali, est casus notabilis.

The Prince can acquire an immovable thing of the Church by permutation, a better or an equal thing having been given. Here, and in this, that it says ‘or equal’, there is a notable case.

Ex concilio apud Silvan.

From the council at Silvan.

Si princeps voluerit rem immobilem sanctis locis praestare, et accipere ab eis aliam immobilem rem, eoque modo de communi voluntate permutationem contrahere, liceat ei hoc facere, si causa rationabilis id exposcat, et res, quam praestiterit, maior fuerit vel aequalis, divina pragmatica sanctione super hoc ab eo promulgata.

If the prince should wish to bestow an immovable thing upon holy places, and to receive from them another immovable thing, and in that way by common consent to contract an exchange, let it be permitted to him to do this, if a reasonable cause should require it, and the thing which he has bestowed be greater or equal, by a divine pragmatic sanction on this by him promulgated.

CAP. II.

CHAPTER 2.

Permutatio rerum ecclesisticarum, facta in casu non concesso, seu non servata solennitate iuris, est revocanda per successorem.

Permutation of ecclesiastical things, made in a case not conceded, or the solemnity of law not having been observed, is to be revoked by the successor.

Ex concilio Belvacensi.

From the council of Beauvais.

Ut commutationes rerum ecclesiasticarum valde caveantur et subtilissime, si aliquo modo fieri debent, inspiciantur; quae autem ab antecessore inconsulte factae sunt iuxta decretum canonicum Hilarii Papae, vel ab aliis illicite commissae sunt, ab eo, qui successor est, emendentur.

That commutations of ecclesiastical things be greatly guarded against and, most scrupulously, if in any way they must be done, be inspected; which however have been imprudently done by a predecessor, according to the canonical decree of Pope Hilary, or have been illicitly committed by others, let them be amended by him who is the successor.

CAP. III.

CHAPTER 3.

Mancipia ecclesiae non debent permutari, nisi ad libertatem, vel nisi sint fugitiva H. d. cum c. sequenti.

The church’s mancipia ought not to be exchanged, unless unto liberty, or unless they are fugitive. On this matter, with the following chapter.

Ex concilio apud Silvanectum.

From the council at Silvanectum.

Mancipia ecclesiastica nisi ad libertatem non convenit commutari, videlicet ut mancipia, quae pro ecclesiastico homine dabuntur, in ecclesiae servitute permaneant, et ecclesiasticus homo, qui commutatur, fruatur perpetua libertate. Quod enim semel Deo consecratum est ad humanos usus iam transferri non decet.

Ecclesiastical slaves ought not to be exchanged, except into liberty; namely, that the slaves which will be given in place of an ecclesiastical man remain in the church’s servitude, and that the ecclesiastical man who is exchanged enjoy perpetual freedom. For that which has once been consecrated to God is not fitting to be transferred to human uses now.

CAP. IV.

CHAPTER 4.

Servi ecclesiae cum profanis permutari non possunt nec alienari, nisi sint fugitivi.

Slaves of the Church cannot be exchanged with profane (secular) ones nor alienated, unless they are fugitives.

Ex eodem.

From the same.

Iniustum videtur et impium, ut mancipia, quae fideles viri seu feminae Deo et sanctis eius pro remedio animae suae consecrarunt, cuiuscunque muneris mancipio vel commutationis commercio iterum in servitutem saecularium redigantur, quum canonica auctoritas servos tantummodo permittat distrahi fugitivos. Et ideo omnes ecclesiarum rectores summopere caveant, ne eleemosyna unius alterius peccatum fiat. Et est absurdum, ut ab ecclesiastica dignitate servus discedens humanae sit obnoxius servituti.

It seems unjust and impious that the chattels (slaves) which faithful men or women have consecrated to God and to his saints for the remedy of their soul should, by conveyance under whatever title or by the commerce of exchange, be reduced again into the servitude of seculars, since canonical authority permits only fugitive slaves to be sold. And therefore let all the rulers of churches take the greatest care, lest the alms of one become the sin of another. And it is absurd that a slave, departing from ecclesiastical dignity, should be liable to human servitude.

CAP. V.

CHAPTER 5.

Praebendae pacto praecedente permutari non possunt; episcopus tamen potest de loco ad locum permutare personas.

Prebends cannot be exchanged by a prior pact; nevertheless the bishop can transfer persons from place to place.

Urbanus III.

Urban III.

Quaesitum est ex parte tua, si commutationes fieri valeant praebendarum, quum commutatio dignitatum in Turonens i concilio fuerit interdicta. Sunt enim quidam, qui praebendae suae cedunt et iuri renunciant, ut maiorem praebendam obtineant, vel ex hoc certam summam pecuniae consequantur, quod quidem honestati est contrarium, et simoniacam procul dubio continet pravitatem. Generaliter itaque teneas, quod commutationes praebendarum de iure fieri non possunt, praesertim pactione praemissa, quae circa spiritualia vel connexa spiritualibus labem semper continet simoniae. Si autem episcopus causam inspexerit necessariam, licite poterit de uno loco ad alium transferre personas, ut quae uni loco minus sunt utiles alibi se valeant utilius exercere.

It has been asked on your part whether commutations of prebends may be able to be made, since the commutation of dignities was interdicted in the Council of Tours. For there are certain men who cede their prebend and renounce their right, so that they may obtain a greater prebend, or from this may acquire a certain sum of money, which indeed is contrary to propriety, and beyond doubt contains simoniacal depravity. Generally, therefore, you should hold that commutations of prebends cannot be done as a matter of law, especially with a pact premised beforehand, which around spiritual things or things connected with spirituals always contains the stain of simony. If, however, the bishop has inspected a necessary cause, he may licitly transfer persons from one place to another, so that those who are less useful to one place may be able to exercise themselves more usefully elsewhere.

CAP. VI.

CHAPTER 6.

Ecclesiae iure proprietatis possunt ad invicem permutari, et possesiones earum etiam permutari possunt, et pro minus valentibus pretium suppleri.

By the right of property, churches can be mutually exchanged, and their possessions also can be exchanged, and for those of lesser value the price can be supplied to make up the difference.

Clemens III.

Clement 3.

Ad quaestiones solvendas [quae per fratres et coepiscopos nostros sedi apostolicae porriguntur, iuxta officii nostri debitum nos convenit sollicitudinem adhibere.] Intelleximus itaque ex literis tuis, quod duae conventuales ecclesiae sunt in tua dioecesi constitutae, quarum utraque parochialem habet ecclesiam cum possessionibus magis alteri quam sibi vicinam. Illis autem eas desiderantibus permutare, quum illarum altera respectu meliorum proventuum plus abundet, et ideo suae ecclesiae sibi postulet adiici certam summam pecuniae numeratae, ut sic ad aequalitatem permutationis valeant pervenire, utrum possit id lic ite fieri exstitit dubitatum; quam ob causam sedem apostolicam consulere voluisti. Licet itaque tuae discretionis industriam ignorare minime putemus, quid super eodem articulo sit agendum, nihilominus [sic] tuae prudentiae Respondemus, quod, quum de iam dictis parochialibus ecclesiis per se queat commutatio celebrari, et in permutatione possessionum per se non sit inhibitum, si altera ratione possessionum alteri praeponderet, pecuniam posse refundi de ipsarum quoque possessionibus ad invicem, prout visum fuerit expedire, refusa certa pecuniae quantitate, poterit contractus permutationis iniri, sic tamen, quod illi contractus nequaquam sibi invicem misceantur.

To solve the questions [which are proffered to the Apostolic See by our brothers and fellow-bishops, it befits us, according to the debt of our office, to apply solicitude.] We have understood therefore from your letters, that two conventual churches have been established in your diocese, each of which has a parochial church with possessions nearer to the other than to itself. But as they desire to exchange these, since one of them abounds more with respect to better revenues, and therefore demands that a certain sum of ready money be added to its own church for itself, so that thus they may be able to arrive at an equality of exchange, it has been doubted whether that can be done lawfully; for which cause you wished to consult the Apostolic See. Although therefore we by no means think we are ignorant of the industry of your discretion, what ought to be done concerning the same article, nonetheless [sic] to your prudence We Respond, that, since with respect to the already mentioned parochial churches the commutation can be effected by itself, and in the permutation of possessions it is not by itself prohibited, if the one should outweigh the other by reason of the possessions, money can also be refunded from their likewise possessions to one another, as it shall have seemed expedient; with a certain quantity of money refunded, the contract of permutation can be entered into, yet in such a way that those contracts are by no means mingled with one another.

CAP. VII.

CHAPTER 7.

Beneficia sua perdunt qui ea propria permutant auctoritate.

They forfeit their benefactions who, by their own authority, alter them.

Innocentius III. Senonensi Archiepiscopo.

Innocent III. To the Archbishop of Sens.

Quum olim ad nostram audientiam pervenisset, quod dilecti filii magister S. et B. archidiaconatum et praeposituram ad invicem com mutassent, magistri eiusdem [B.] obtentu causam super hoc bonae memoriae Matisconensi episcopo duximus delegandam. Quumque idem B. ad praesentiam nostram postmodum accessisset, ut in negotio sine suspicione procederet, obtentu ipsius dilectum filium abbatem Cluniacensem eidem episcopo duximus adiungendum. Verum quum propter abbatis absentiam non fuisset a delegatis ipsis pariter in causa processum, utraque partium se nostro conspectui praesentavit, et audientiam obtinuit coram nobis.

When once it had come to our hearing, that the beloved sons Master S. and B. had exchanged with each other the archdeaconry and the provostship, at the instance of the same master [B.] we deemed the case concerning this to be delegated to the bishop of Mâcon of good memory. And when the same B. had afterwards come into our presence, in order that the business might proceed without suspicion, at his instance we deemed the beloved son, the abbot of Cluny, to be joined to the same bishop. But since, on account of the abbot’s absence, it had not been proceeded in together in the case by those delegates, each of the parties presented itself to our sight, and obtained a hearing before us.

Et Licet praedictus magister ab initio sponte fuerit de permutatione confessus, idem tamen B. eam inficiabatur omnino, assertive proponens, quod et ipse praeposituram sine conditione qualibet resignavit, et post liberam resignationem praedicti magistri archidiaconatum fuerat asse cutus: licet magister ipse [G.] proponeret ex adverso, ipsum secum diutius de permutatione tractasse, et complevisse tandem in manibus venerabilis fratris nostri Eduensis episcopi quod tractaverat. (Et infra: [cf. c.33.de off. iud.

And Although the aforesaid master from the beginning had voluntarily confessed to the exchange, nevertheless that same B. utterly denied it, assertively proposing that also he himself resigned the provostship without any condition, and after the free resignation of the aforesaid master he had obtained the archdeaconry: although the master himself [G.] proposed in opposition, that he had dealt with him for a long time about the exchange, and had at length completed in the hands of our venerable brother, the bishop of Autun, what he had treated of. (And below: [cf. ch.33.on the office of judges.

del. I. 29.]) Quum ergo nobis tum per publicam famam, tum per validam praesumptionem et probationem etiam manifestam constaret, quod ipse B. suum praestiterit permutationi consensum, praedictus autem magister suum publice fateretur errorem, et hunc praepositura, et illum archidiaconatu curavimus spoliare, super hoc diffinitivam contr a eos sententiam proferentes. [Tandem vero etc.

del. I. 29.]) Since therefore it was established for us, both by public report and by strong presumption and even manifest proof, that B. himself had given his consent to the permutation, but the aforesaid master publicly confessed his own error, we took care to despoil this one of the provostship, and that one of the archdeaconry, issuing a definitive sentence against them on this matter. [At length indeed, etc.

Dat. Lat. Id. Ian.

Given at the Lateran, on the Ides of January.

Ao. V. 1203.]

Year 5. 1203.]

CAP. VIII.

CHAPTER 8.

Si permutatio beneficiorum completa est ex una parte, et per alteram stat, quo minus impleatur, restituitur pars ad suum beneficium, et secundum hoc continet ius.

If the exchange of benefices has been completed on one side, and by the other it stands so that it is not fulfilled, the party is restored to his own benefice, and according to this the law holds.

Idem Archiepiscopo et Praeposito sancti Andreae Coloniensibus.

The same to the Archbishop of Cologne and to the Provost of Saint Andrew at Cologne.

Quum universorum fidelium ab ipso Domino Iesu Christo pastoralis sit nobis cura commissa, sollicitudini nostrae dignoscitur expedire, ut sic debeamus quoslibet in suis rationibus confovere, quod aliquorum iura in conspectu ecclesiae dispendium non sustineant, sed firma et illibata debeant permanere. Intelleximus siquidem dilecto filio G. canonico S. Ioannis in Leodio referente, quod, quum ipse et L. clericus ducti quadam animi levitate de permutatione praebendarum suarum inter se tractare coepissent, quam utilitati utriusque imminere credebant, tamen idem L. clericus occasione dictae permutationis praebenda eiusdem G., quam in ecclesia S. Mariae Namurcensis habuerat, cuidam consanguineo suo assignata, praebendam suam ei, sicut promiserat, noluit resignare, et sic idem G., ut asserit, sua spe remansit omnino frustratus. Quumque super hoc in praesentia venerabilis fratris nostri Leodiensis episcopi fuisset diutius litigatum, tandem idem L. sedem apostolicam appellavit, et, quum dictus G. [ad nostram praesentiam] non sine magno periculo et labore accessisset, idem L. nec venit, nec pro se curavit sufficientem mittere responsalem. Quum igitur deceptis, et non decipientibus iura subveniant, fraus etiam et dolus nemini debeant patrocinium impertiri, licet ipsi per se de iure non possent ecclesiastica beneficia permutare, ut tamen simplicitati venia tribuatur, discretioni vestrae per apostolica scripta mandamus, quatenus si constiterit, praetaxatum G. taliter fuisse deceptum, amoto a praebenda sua, quam diu dicitur possedisse, consanguineo ipsius L. vel quolibet alio illicito detentore, eam sublato appellationis obstaculo restitui faciatis eidem et eundem ipsius pacifica possessione gaudere [etc.].

Since the pastoral care of all the faithful has been committed to us by the Lord Jesus Christ himself, it is recognized to be expedient for our solicitude that we should so foster anyone in their affairs that the rights of some do not sustain loss in the sight of the church, but ought to remain firm and inviolate. We have learned, indeed, from our beloved son G., canon, of St. John in Liège, reporting, that, when he and L., a cleric, led by a certain lightness of mind, had begun to treat between themselves about the exchange of their prebends, which they believed would tend to the utility of each, nevertheless the same L., a cleric, on the occasion of the said exchange, having assigned to a certain kinsman of his the prebend of the same G., which he had held in the church of St. Mary of Namur, was unwilling to resign his own prebend to him, as he had promised, and thus the same G., as he asserts, remained altogether frustrated in his hope. And when on this there had been litigation for a long time in the presence of our venerable brother, the bishop of Liège, at length the same L. appealed to the apostolic see, and, when the said G. [to our presence] had come not without great danger and labor, the same L. neither came, nor did he take care to send a sufficient respondent for himself. Since therefore rights come to the aid of those deceived, and not of those deceiving, and fraud also and guile ought to grant patronage to no one, although they by themselves could not by right exchange ecclesiastical benefices, yet that pardon may be granted to simplicity, we command by apostolic writings to your discretion, that, if it shall be established that the aforesaid G. was thus deceived, the kinsman of that L., or any other illicit detainer, having been removed from his prebend, which he is said to have possessed for a long time, you cause it to be restored to the same man, the obstacle of appeal having been removed, and that he enjoy the peaceful possession of the same [etc.].

CAP. IX.

CHAPTER 9.

Spirituale cum temporali permutari non potest.

The spiritual cannot be exchanged with the temporal.

Gregorius IX. Beton. et Fungin. Abbatibus.

Gregory IX. To the Abbots of Beton and Fungin.

Exhibita nobis [dilectorum filiorum] abbatis et conventus sancti Martini de Pannonia petitio continebat, quod, quum super causa, quae inter ipsos ex una parte, et praepositum Albanensem ex altera s uper quibusdam decimationibus [et arbitrio quodam super his prolata] vertebatur, [post diversas commissiones ad dilectum filium E. subdiaconum] ad C. capellanum nostrum, tunc in Hungaria commorantem, nostras literas impetrassent, [demum] ipse ac magister M. [archidiaconus de Saswar] in quos utrinque tanquam in arbitros [procurante parte altera] exstitit compromissum, [taliter] arbitrati fuerunt, quod, si dictus praepositus obtineret decem m illia solidorum regalium [quae tenent in Posonio] a [carissimo in Christo filio nostro illustri] rege Hungariae [ab ipso] concedi monasterio memorato, [ita quod in eodem loco ponerent eius praefatos abbatem et conventum in possessionem salium praedictorum] ipsi ab earundem decima tionum petitione cessarent. [Postmodum vero licet sales ipsos dicto monasterio rex ipse per literas suas concesserit; tamen praepositus et capitulum supradicti nec in termino constituto, nec post illum et plures alios exspectati possessiones ipsorum salium dederunt eisdem, quamvis iam dictus abbas protestatione praemissa, quod non erat in possessionem inductus ab eis, L. marcas frisaticorum pro reditu salium unius anni, precibus quorundam inductus et compulsus quibusdam minis et terroribus recepisset. Quumque indulto adhuc ipsis anni spatio inutiliter, sicut prius, duxerint exspectandum; demum post querelas multiplices vocem ad nos appellationis emisit, octavas BB. App.

The petition of the abbot and convent of Saint Martin of Pannonia [of beloved sons] presented to us contained that, when concerning the cause which was turning between them on the one side and the provost of Alba on the other side over certain tithes [and a certain arbitration delivered concerning these], [after various commissions to our beloved son E., subdeacon] they had obtained our letters to C., our chaplain, then dwelling in Hungary, [at length] he and Master M., [archdeacon of Saswar], in whom on both sides as arbitrators [the other party procuring it] a compromise was established, [in such a way] judged that, if the said provost should obtain 10,000 royal solidi [which they hold in Posonio] from [our dearest in Christ illustrious son] the king of Hungary [by him] to be granted to the aforesaid monastery, [so that in the same place they would put his aforesaid abbot and convent into possession of the aforesaid salts] they would cease from the claim of those same tithes. [Afterwards indeed, although the king himself by his letters had granted those salts to the said monastery; nevertheless the aforesaid provost and chapter, neither at the appointed term nor after that and many others, though awaited, gave to them possession of those salts, although the already-mentioned abbot, a protest having been set forth beforehand that he had not been inducted into possession by them, had received 50 frisatic marks for the revenue of one year of the salts, induced by the prayers of certain persons and compelled by certain threats and terrors. And when, even with a year’s space further granted to them, they judged it to be waited for uselessly, as before; at length, after many complaints, he sent forth the voice of an appeal to us, on the octave of the Blessed Apostles.]

Petri et Pauli proximo praeteritas sibi terminum praefigendo; qui tandem in nostra praesentia constitutus humiliter supplicavit, ut quum iidem praepositus et capitulum conditioni non paruerint, quae in arbitrio continetur, mandaremus, eo non obstante de iam dictis decimationibus eidem monasterio integre responderi.] Quocirca [discretioni vestrae per apostolica scripta] mandamus, quatenus, si vobis constiterit de praemissis, quum permutatio de spiritualibus ad temporalia improbetur, praedictum arbitrium, et quicquid secutum est ex eo vel ob id, [absque morae dispendio auctoritate nostra, sublato appellationis impedimento,] irritum decernatis, [super decimis postmodum etc. Dat. Reate XIII.

by setting for himself the term at the most recently past feast of Peter and Paul; who at length, having been set in our presence, humbly supplicated that, since the same provost and chapter had not obeyed the condition which is contained in the arbitration, we should command, notwithstanding it, that from the already said decimations full payment be rendered to the same monastery.] Wherefore [to your discretion by apostolic writings] we mandate, to the end that, if it shall be clear to you concerning the aforesaid, since an exchange from spirituals to temporals is disapproved, the aforesaid arbitration, and whatever has followed from it or on account of it, [without loss of delay by our authority, the impediment of appeal having been removed,] you should decree void, [concerning the tithes thereafter etc. Given at Rieti, 13.

Kal. Nov. Ao. V. 1231.]

Kalends of November, Year 5. 1231.]

TITULUS XX. DE FEUDIS.

TITLE 20. ON FIEFS.

CAP. I.

CHAPTER 1.

Si dominus a vasallo recipit feudum in pignus, abstinendo ab eius servitio, non tenetur computare fructus in sortem. H. d. secundum intellectum communem, et est casus singularis, qui alibi non legitur.

If a lord receives a fief from a vassal in pledge, by abstaining from its service, he is not bound to compute the fruits into the principal. Here this is according to the common understanding, and it is a singular case, which is not read elsewhere.

Innocentius III. Mariensi Episcopo.

Innocent III. To the Bishop of Mariense.

Insinuatione tibi praesentium declaramus, quod gageria, quam de feudo ecclesiae tuae ab M. dignosceris recepisse, Wiffredi fratris eius accedente consensu, a te potest libere detineri, fructibus non computatis in sortem, ita videlicet, ut, quam diu fructus illos perceperis in sortem minime computandos, idem M. a servitio, in quo tibi et ecclesiae tuae pro feudo ipso tenetur, interim sit immunis. [Dat. Rom.

By insinuation of these presents we declare, to you, that the gage, which you are recognized to have received from M. from the fief of your church, with the consent of his brother Wiffred acceding, may be freely detained by you, the fruits not being computed into the principal; namely, so that, so long as you shall have taken those fruits as by no means to be computed into the principal, the same M. shall meanwhile be immune from the service in which he is held to you and your church for the fief itself. [Dat. Rom.

ap. S. Petr. Kal. Mart.

At St. Peter's, on the Kalends of March.

Pont. nostr. Ao. IX. 1206.]

of our pontificate, year 9. 1206.]

CAP. II.

CHAPTER 2.

Ponit tres casus, in quibus, non obstante iuramento de non infeudando, potest episcopus antiquum feudum ad ecelesiam reversum novo vasallo concedere H. d. et est casus notabilis, interpretans iuramentum de alienando.

He sets forth three cases, in which, notwithstanding the oath of not enfeoffing, the bishop can grant to a new vassal an ancient fief reverted to the church; in this decretal (H. d.)—and it is a notable case—interpreting the oath concerning alienating.

Innocentius III. Mediolanensi Archiepiscopo.

Innocent III. To the Archbishop of Milan.

Ex parte tua nostro est apostolatui reseratum, quod saepius dubitasti, utrum, quum contingit vasallum tuum decedere, et ad te feudum ipsius redire, feudum eius alii liceat tibi dare, quamvis iuramento tenearis adstrictus non infeudare de novo Romano Pontifice inconsulto. Ad haec, si vasallum tuum feudum alienare contingat, an ipsius filium vel consanguineum eiusdem feudi consortem de ipso valeas investire. Alia quoque tua dubitatio continebat, ut, quum feudum alienatum repereris, quod per te facile recuperare non potes, utrum possis alicui laico in feudum illud concedere, qui et illud recuperet, et in feudum per ecclesiam recognoscat.

On your part it has been disclosed to our apostolate that you have frequently doubted whether, when it happens that your vassal dies and his fief reverts to you, it is lawful for you to give his fief to another, although you are held bound by an oath not to infeudate anew without the Roman Pontiff being consulted. Moreover, if it happens that your vassal alienates the fief, whether you are able to invest his son or a consanguine as co‑partner of the same fief out of it. Another doubt of yours also contained this: that, when you find a fief alienated, which you cannot easily recover by yourself, whether you can grant that fief to some layman in fief, who both would recover it and would recognize it as a fief from the church.

(Et infra:) In primo ergo casu feudum decedentis libere, si videris expedire, concedas, atque in secundo filium vel consanguineum alienantis investiens, in tertio feudum alienatum poteris ei licenter concedere, per quem ipsa ecclesia v aleat rehabere. [Dat. Ferentini X. Kal.

(And below:) In the first case, therefore, the fief of the deceased you may freely grant, if you see it to be expedient, and in the second, investing the son or kinsman of the alienator, in the third you will be able lawfully to grant the alienated fief to him, through whom the church itself may v able to recover it. [Given at Ferentino 10. Kal.

Nov. Pont. nostr.

Nov., of our pontificate.

Ao. XI. 1208.]

Year 11. 1208.]

TITULUS XXI. DE PIGNORIBUS ET ALIIS CAUTIONIBUS.

TITLE 21. ON PLEDGES AND OTHER SECURITIES.

CAP. I.

CHAPTER 1.

Res ecclesiae pignorari non debent nisi ex necessitate et rationabili causa.

Church property ought not to be pledged except from necessity and for a reasonable cause.

Ex concilio Remensi.

From the Council of Reims.

Nullus presbyter praesumat calicem, vel patenam, aut pallam altaris, vel vestimentum sacerdotale, aut librum ecclesiasticum tabernario, vel negotiatori, aut cuilibet laico vel feminae in vadium dare, nisi iustissima necessitate urgente, [quia tanta est sanctitas sacri ministerii etc.]

Let no presbyter presume to give the chalice, or paten, or the altar pall, or a sacerdotal vestment, or an ecclesiastical book, to a tavern-keeper, or a negotiator (dealer/merchant), or to any layman or woman, in pledge, unless a most just necessity is pressing, [because so great is the sanctity of the sacred ministry, etc.]

CAP. II.

CHAPTER 2.

Liber homo non potest pignorari.

A free man cannot be pledged.

Gregorius III. Exonensi Episcopo.

Gregory III. To the Bishop of Exeter.

Lator praesentium [Cosmas Syrus in negotio, quod agebat, debitum se contraxisse perhibuit, quod et multis aliis et lacrimis eius attestantibus verum esse credidimus. Et quia CL. solidos debebat, volui, ut creditores illius cum eo aliquid paciscerentur,] quoniam et Lex habet, ut homo liber pro debito non teneatur, etsi res defuerint, quae possint pro debito addici. Creditores ergo etc.

The bearer of these presents [Cosmas the Syrian, in the business which he was conducting, averred that he had contracted a debt, which we believed to be true, with many others and with his tears attesting it. And because he owed 150 solidi, I wished that his creditors would make some pact with him,] since also the Law provides that a free man is not to be held for a debt, even if the things should be lacking which can be adjudged for the debt. Therefore the creditors etc.

CAP. III.

CHAPTER 3.

Si rector ecclesiae pro facto proprio rem ecclesiae obilgavit, cogitur eius heres rem redimere, et ecclesiae restituere.

If the rector of a church, for his own act, has obligated the property of the church, his heir is compelled to redeem the property and to restore it to the church.

Alexander III. Episcopo Exoniensi.

Alexander 3. To the Bishop of Exeter.

Ex praesentium latoris insinuatione accepimus, quod Alexander quondam sacerdos ecclesiae de Offitona calicem [quendam] argenteum, et medietatem unius breviarii eiusdem ecclesiae pro sua necessitate pignori obligavit, et ea morte praeventus minime recollegit. Unde quoniam indignum est, ut eidem ecclesiae res suae, et praesertim quae sacris ministeriis deputatae sunt, taliter debeant deperire, fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus, si verum est quod asseritur, filium eius Walterum, qui ex successione ipsius patrimonii ius dicitur obtinere, moneas diligenter et compellas, ut ea recolligat et restituat ecclesiae memoratae. Quod si facere noluerit, eum vinculo anathematis non differas coercere.

From the insinuation of the bearer of these presents we have learned that Alexander formerly, priest of the church of Offitona, pledged as a pledge for his own necessity a [a certain] silver chalice, and the half of one breviary of the same church, and, forestalled by death, by no means redeemed them. Wherefore, since it is unworthy that that same church’s own goods, and especially those which are deputed to sacred ministries, should in such a manner perish, by enjoining to your fraternity through apostolic writings we command, that, if what is asserted is true, you admonish his son Walter, who is said to hold right by succession to that patrimony, diligently and compel him to redeem those things and restore them to the aforesaid church. But if he is unwilling to do this, do not delay to coerce him by the bond of anathema.

CAP. IV.

CHAPTER 4.

Si usurarius emit rem eo pacto, quod post tempus restituat eam venditori, recipiendo aliquid ultra sortem, fructibus tamen in ea computatis iudicatur contractus foeneratitius.

If a usurer buys a thing on that pact, that after a time he restitute it to the vendor, receiving something beyond the principal, the fruits nevertheless computed in it, the contract is judged foeneratitious.

Innocentius III. G. Subdiacono nostro et P. Canonico Pisano.

Innocent 3. To G., our Subdeacon, and P., Canon of Pisa.

Illo vos cr edimus scientiae dono vigere, quod super eo, de quo nos consulere voluistis, quid iuris sit liquido cognoscatis. Quia tamen nostro postulastis edoceri responso, ne sub ipsius exspectatione responsi decisio negotii prorogetur, praesentibus vobis literis duximus respondendum. Sane per vestras literas intimastis nobis, quod, quum causam, quae vertitur inter H. et B. filios G. de Cosa ex una parte, et G. filiam Teberti et heredes ipsius ex altera super quibusdam terris, praefatis personis pro viginti tribus libris pignori obligatis, vobis duximus committendam, dantes vobis per literas nostras in mandatis, ut ipsam G. et heredes ipsius ad restituendas vineas, et quicquid ultra sortem perceperant ex eisdem, restituere conquerentibus per poenam in Lateranensi concilio contra usurarios promulgatam cogere curaretis, vos, ut iuxta mandatum nostrum procederetis in negotio memorato, partes citare curastis. Quumque essent in praesentia vestra constitutae, Ex parte praedictae G. et heredum eius fuit propositum coram vobis, terras, quas iidem H. et B. repetebant ab eis, non esse pignori obligatas, sed pure venditas, sicut in instrumento confecto exinde plenius continebatur.

We believe you to thrive by that gift of knowledge, such that, concerning that about which you wished to consult us, you clearly recognize what the law is. But since you asked to be taught by our response, lest, under the expectation of that response, the decision of the business be prorogued, by these present letters we have deemed it right to respond to you. Indeed, through your letters you intimated to us that, when the case which is in controversy between H. and B., sons of G. of Cosa, on the one side, and G., daughter of Tebertus, and her heirs on the other, over certain lands pledged in pledge to the aforesaid persons for twenty‑three pounds, we judged should be committed to you, giving to you in our letters by way of mandate that you should take care to compel that G. herself and her heirs to restore the vineyards, and whatever beyond the principal they had received from the same, to restore to the complainants by the penalty promulgated in the Lateran Council against usurers, you took care to cite the parties, that you might proceed according to our mandate in the aforesaid business. And when they had been constituted in your presence, on behalf of the aforesaid G. and her heirs it was proposed before you that the lands which the same H. and B. were seeking back from them were not bound in pledge, but purely sold, as in the instrument drawn up thereupon it was contained more fully.

Praefatus vero H. pro se ac fratre suo firmiter asserebat, terras non esse pure venditas, sed pignori obligatas, quum venditioni praedictae talis fuerit adiecta conditio, ut, si a tempore contractus usque ad duos proximos annos praefato T. emptio displiceret, G. pater H. ab inde usque ad annum unum viginti sex libras, perceptis fructibus computatis in ipsis, dare deberet, sicut in eodem instrumento asserebat firmiter contineri. Verum quia, sicut in eisdem literis denotastis, ambigitis, utrum pura sit et absoluta venditio, an praefatus contractus pignus debeat iudicari, per nostras postulastis literas edoceri. Nos autem consultationi vestrae taliter respondemus, quod, qualiscunque fuerit intentio contrahentium, et ex forma contractus venditio non appareat conditionalis, sed pura, quamvis per conditionem possit resolvi, ex duobus tamen, quae in pacto fuerunt expressa, videlicet, quod fructus percepti deberent in solvenda pecunia numerari, et quod ultra summam receptam LX. solidi deberent persolvi, contra ipsum emptorem praesumitur vehementer, praesertim quum usuras consueverit exercere, fraudemque committere usurarum. [Dat.

However, the aforesaid H., on his own behalf and his brother’s, was firmly asserting that the lands were not purely sold, but bound in pledge, since to the aforesaid sale such a condition had been added, that if from the time of the contract up to two next years the purchase should displease the aforesaid T., G., the father of H., thence up to the term of one year ought to give twenty-six pounds, the fruits received being reckoned within it; just as he was firmly asserting that it was contained in the same instrument. But because, as in the same letters you indicated, you hesitate whether the sale be pure and absolute, or the aforesaid contract ought to be judged a pledge, you asked to be instructed through our letters. Now we thus answer your consultation: that, whatever the intention of the contracting parties may have been, and although from the form of the contract the sale does not appear conditional but pure, albeit it could be resolved by the condition, yet from the two things that were expressed in the pact—namely, that the fruits received ought to be counted toward the money to be paid, and that beyond the sum received 60 shillings ought to be paid—there is a strong presumption against the buyer himself, especially since he has been accustomed to practice usury, and to commit the fraud of usuries. [Given.

Ferentini V. Non. Iul. 1203.]

Ferentino, 3 July 1203.]

CAP. V.

CHAPTER 5.

Mulier agit pro dote contra quemlibet detinentem bona mariti.

A woman brings suit for the dowry against anyone detaining the husband’s goods.

Idem Episcopo Aquinati.

The Same to the Bishop of Aquino.

Ex literis fraternitatis tuae accepimus, quod, quum causam, quae vertitur inter R. de [sancto] Georgio et A. mulierem [de sancto] Germano, tibi duximus committendam, quum fere per biennium studuisses, ut eadem causa concordia finiretur, partibus non acquiescentibus, adscitis viris prudentibus, praedictae causae meritis diligentius examinatis, idem negotium de prudentum consilio ad nostram duxisti praesentiam remittendum, ea maxime ratione, quia videtur hoc ad regium iudicium specialiter pertinere. Si quidem probatum est evidenter, quod pro facinore a marito praedictae mulieris commisso eo fugam petente, tam frater mariti, praefatus videlicet R., quam ipsa mulier, licet minus iuste, ab R. comite Casertano tunc regio iustitiario capti fuerint, et de ipsius mandato bonorum omnium delinquentis fuit facta distractio, et soluta [est] pecunia mercatori, qui a marito dictae mulieris vulneratus fuerat et rebus propriis spoliatus; per praedictum autem R. illorum bonorum venditio facta fuit, de mandato tamen iustitiarii ante dicti; sed quaedam possessiones illius penes eundem R. mulieris sororium remanserant, quas idem R. de mandato curiae retinuit, soluta pro eis pecunia praedicto mercatori, quia emptor alius, sicut dicit, propter possessionum minutias non exstabat. Pars vero mulieris firmiter allegabat, quod, quum dos omnibus creditoribus praeferatur, et omnia bona mariti eidem mulieri propter dotem fuerint obligata, quum mulier in hoc non fuisset culpabilis, dotem suam amittere non debebat; propter quod aestimationem dotis instantius petebat sibi restitui, vel in possessiones, quae mariti fuerant, ex officio delegationis induci, asserens culpam viri sui nequaquam ei de iure debere nocere. Pars autem viri e contrario respondebat, se non debere [ipsi] super his aliquo modo respondere, quia nihil voluntate vel auctoritate sua distractum fuerat de bonis mariti mulieris ipsius, sed fiscus ea capi fecerat et mandaverat distrahenda, quod et testium assertione probavit.

From the letters of your fraternity we have learned that, when the case which is in dispute between R. of [Saint] George and A., a woman, [of Saint] Germanus, we judged should be committed to you, although for almost two years you strove that the same case be ended by concord, the parties not acquiescing, prudent men having been called in, and the merits of the aforesaid case having been examined more diligently, by the counsel of the prudent you judged that the same business should be remitted to our presence, chiefly for this reason, because it seems this pertains specially to the royal judgment. Since indeed it has been proven plainly that, on account of a crime committed by the husband of the aforesaid woman, he seeking flight, both the husband’s brother, namely the aforesaid R., and the woman herself, albeit less justly, were seized by R., count of Caserta, then royal justiciar, and by his mandate a distraint-sale was made of all the delinquent’s goods, and money [was] paid to the merchant who had been wounded by the husband of the said woman and despoiled of his own goods; moreover, by the aforesaid R. a sale of those goods was made, yet by mandate of the aforesaid justiciar; but certain possessions of that man remained in the hands of the same R., the woman’s brother-in-law, which the same R., by mandate of the court, retained, money having been paid for them to the aforesaid merchant, because another buyer, as he says, did not exist on account of the smallness of the possessions. But the woman’s side was firmly alleging that, since the dowry is preferred to all creditors, and all the husband’s goods had been bound to the same woman on account of the dowry, since the woman was not at fault in this, she ought not to lose her dowry; wherefore she was more insistently asking that the valuation of the dowry be restored to her, or that she be put into the possessions which had been the husband’s, by virtue of the office of delegation, asserting that her husband’s fault ought by no law to harm her. But the man’s side was responding conversely that he ought not [to her] in any way to answer concerning these things, because nothing had been sold off by his will or authority from the goods of the husband of that woman, but the fisc had caused them to be seized and had ordered them to be sold, which also he proved by the assertion of witnesses.

Sane quum pars mulieris diceret, de possessionibus viri sui aliqua remansisse, quae distracta non fuerant, et ex eis sibi satisfieri postularet, ab utroque studiosius inquisisti, quanta fuisset pecunia, quae soluta fuerat mercatori, et ex confessione tibi constitit utriusque, quod de immobilibus usque ad XXIV. uncias auri alienatum exstiterat, sed praescriptus R. dicebat, se XVIII. [uncias] illis XXIV. unciis addidisse, et XLII.

Indeed, since the woman’s side was saying that some of her husband’s possessions had remained, which had not been sold off, and was demanding that from these satisfaction be made to her, you more diligently inquired of both how much money had been that had been paid to the merchant, and from the confession of each it was established to you that from the immovables up to 24. ounces of gold had been alienated; but the aforesaid R. was saying that he had added 18. [ounces] to those 24. ounces, and 42.

unciarum auri complevisse numerum mercatori. Allegabat quoque praedictus R., quod, quum quinque filii essent unius patris, et omnes in bonis paternis succederent, facta aestimatione totius hereditatis non proveniebat ad maritum mulieris ipsius de hereditate paterna quod ultra XXIV. uncias auri valeret.

to have completed for the merchant the number of ounces of gold. He also alleged, moreover, that, since there were five sons of one father, and all succeeded in the paternal goods, once an appraisal of the whole inheritance had been made, there did not fall to the woman’s husband from the paternal inheritance anything that was worth beyond 24 ounces of gold.

Quia vero ad nos eadem causa remissa non fuit sufficienter instructa, nec nobis constitit, utrum X. libras Tarenorum, quas petebat mulier, dedisset in dotem, aut idem R. aliquid possideat de bonis, pertinentibus ad fratrem suum, virum mulieris praedictae, nec potuissemus examinationi causae insistere, tum quia in praesentia tua renunciatum fuerat allegationibus et probationibus, sicut dicis, tum quia idonei et sufficientes ad nostram praesentiam non venerant responsales: eandem causam tuo duximus examini remittendam; per apostolica [tibi] scripta praecipiendo Mandamus, quatenus, si tibi constiterit ex his, quae in praesentia tua fuere proposita et probata, quod mulier dicit viro dedisse in dotem, et praedictum R. de bonis fratris aliqua possidere, quum mulieribus favor multus in recuperandis dotibus debeatur, et cautum etiam sit in iure, quod propter maleficium viri mulier remanere non debeat indotata, quum etiam bona viri mulieri sint pro dote tacite obligata, et cum suo onere transierint ad quemlibet possidentem; R. praedictum eidem mulieri ad restitutionem dotis eatenus appellatione remota condemnes, quatenus de bonis fratris sui praefati noscitur possidere. [Dat. Rom.

But because the same case remitted to us was not sufficiently instructed, nor was it established to us whether she had given in dowry the 10. pounds of tari which the woman was demanding, or whether that same R. possesses anything of the goods belonging to his brother, the husband of the aforesaid woman, nor could we press on with the examination of the case, both because in your presence there had been a renunciation of allegations and proofs, as you say, and because fit and sufficient respondents had not come to our presence: we have judged that the same cause should be remitted to your examination; by apostolic [to you] writings by way of precept We command, that, inasmuch as it shall have been established to you from those things which were proposed and proved in your presence, that the woman says she gave to the man as a dowry, and that the aforesaid R. possesses some of the brother’s goods, since much favor is owed to women in recovering dowries, and it is also provided in law that on account of the husband’s maleficium the woman ought not to remain undowered, since also the husband’s goods are tacitly obligated to the woman for the dowry, and with their burden pass to whoever is possessing them; you shall condemn the aforesaid R. to the same woman to restitution of the dowry to that extent, appeal removed, to the extent that he is known to possess of the goods of his aforesaid brother. [Given at Rome

ap. S. Petr. II. Id. Febr. 1205.]

at St. Peter’s, February 12.1205.]

CAP. VI.

CHAPTER 6.

Si creditor vel is, qui ab eo causam habet, tot fructus percepit ex pignore, quod satisfactum est sorti, debet pignus restitui debitori.

If the creditor, or one who has the cause (title) from him, has taken so many fruits from the pledge that the principal has been satisfied, the pledge ought to be restored to the debtor.

Idem R. de Monte Fortino.

The same R. of Monte Fortino.

Quum contra nobilem virum G. a civem Anagninum super quibusdam possessionibus, quas quondam pater tuus L. de Saul pro certa quantitate pecuniae obligaverat, et ipsius creditoris heredes praedicto G. pignoraverant, movisses in nostra praesentia quaestionem, tibi et ei dilectum filium P. de Saron. subdiaconum et capellanum nostrum concessimus auditorem. Constitutus igitur in nostra praesentia legitime probavisti, quod possessiones ipsae pignoris titulo fuerunt obligatae, ac ex earum proventibus tantum fuerat tam ab eodem G. quam ab aliis, qui eas tenuerant, a tempore, quo fuerant obligatae, perceptum, quod fructus sorti poterant adaequari.

When, against a noble man G., by a citizen of Anagni, concerning certain possessions which once your father L. de Saul had obligated for a certain quantity of money, and which the heirs of the creditor himself had pledged to the aforesaid G., you had raised a question in our presence, to you and to him we granted our beloved son P. of Saron, subdeacon and our chaplain, as auditor. Therefore, being constituted in our presence you lawfully proved that the possessions themselves had been bound under the title of pledge, and from their proceeds so much had been received, both by the same G. and by others who had held them from the time when they had been obligated, that the fruits could be equated to the principal.

Nos igitur attendentes, quod in talibus perceptio fructuum in solutione sortis accedat, quum secundum canonicas sanctiones fructus restitui, et in sortem debeant computari, considerantes etiam, quod possessiones ipsae iam extenuassent penitus totum onus et debitum annullassent, de consilio fratrum nostrorum ipsas tibi restituendas esse decrevimus, et te per nuncium nostrum in possessionem induci fecimus corporalem.

Therefore we, attending to the fact that in such matters the perception of fruits goes toward the payment of the principal, since according to canonical sanctions the fruits ought to be restored and computed into the principal, considering also that the possessions themselves had wholly extenuated the entire burden and had annulled the debt, by the counsel of our brothers we decreed that these should be restored to you, and through our nuncio we caused you to be inducted into corporeal possession.

CAP. VII.

CHAPTER 7.

Si is, qui sub pacto legis commissoriae pignoravit rem suam, et iuraverit non contravenire, iuste impeditus infra diem statutum non redemit, post diem redimere poterit.

If he who has pledged his property under a pact of the commissory law, and has sworn not to contravene, was justly impeded and did not redeem within the day set, he will be able to redeem after the day.

Idem.

The same.

Significante dilecto filio R. cive Pisano nobis innotuit, quod quum domum suam cum horto G. Pisano civi poro CCL. libris pignori obligasset, ac promisisset praestito iuramento, quod, nisi domum ipsam statuto inter eos termino recolligeret eundem creditorem ulterius super ea minime molestaret, infra statutum tempus per certum et fidelem nuncium, prout ei videbatur, creditori pecuniam numeratam remisit, quam idem nuncius, infideliter agens, sicut ei iniunctum fuerat non persolvit, et postmodum idem R. ab imperatore captus pariter et detentus, dicto G. satisfacere non potuit ut deb ebat. Nunc per Dei gratiam libertati pristinae restitutus, paratus est pecuniam reddere creditori, licet ipse prorsus [eam] recusaret recipere, quia ei non fuit statuto termino persoluta. Quum igitur pactum legis commissoriae sit in pignoribus improbatum, et praedictus R., quantum in eo fuit, iuramenti debitum adimplev it, quum per eum, quem certum [et fidelem] nuncium esse sperabat, pecuniam remiserit termino statuto, sed, dum fuit in imperiali captione detentus, satisfacere non potuit creditori, discretioni vestrae praesentium auctoritate mandamus, quatenus, si est ita, praedictum creditorem, ut sorte sua contentus exsistat, pensionibus praefati pignoris computatis in eam, et domum illam et hortum praefato R. omni dilatione postposita resignet, pacto tali vel iuramento nequaquam obstante, censura ecclesiastica admonitione praemissa, sublato contradictionis et appellationis obstaculo, cogatis.

It became known to us upon the signifying by our beloved son R., a Pisan citizen, that when he had bound his house with the garden to G., a Pisan citizen, in pledge for 250 pounds, and had promised, an oath having been given, that, unless he should redeem that house within the term set between them, he would by no means further molest the same creditor concerning it, within the set time he sent back to the creditor, through a certain and faithful messenger, as it seemed to him, the money counted out, which the same messenger, acting unfaithfully, did not pay as it had been enjoined upon him; and afterward the same R., having been seized likewise and detained by the emperor, could not satisfy the said G. as he ought. Now by the grace of God restored to his former liberty, he is prepared to return the money to the creditor, although he absolutely [it] refused to receive, because it had not been paid to him within the set term. Since therefore the pact of the lex commissoria is disapproved in pledges, and the aforesaid R., so far as was in him, fulfilled the debt of the oath, since through him whom he hoped was a certain [and faithful] messenger he sent the money at the set term, but, while he was in imperial seizure detained, he could not satisfy the creditor, we command, to your discretion by the authority of these presents, that, if it is so, you compel the aforesaid creditor, that he be content with his principal, the pensions of the aforesaid pledge computed into it, and that he and the house and the garden resign to the aforesaid R., all delay set aside, the pact of such a kind or the oath by no means standing in the way, by ecclesiastical censure, admonition having been premised, the obstacle of contradiction and appeal being removed.

[Datum Laterani1198.]

[Given at the Lateran1198.]

CAP. VIII.

CHAPTER 8.

Usufructuarius cavet, quod fruetur rebus immobilibus salva ipsarum substantia, et pecuniam et aestimationem mobilium, quae consummuntur usu, finito usufructu restituit.

The usufructuary gives security that he will enjoy the immovables with their substance preserved, and, when the usufruct has ended, he restores both the money and the valuation of the movables that are consumed by use.

Gregorius IX.

Gregory 9.

Quum constet I. mulierem uxorem Ogerii quoad usumfructum filio suo successisse in bonis, quorum proprietas ad M. mulierem uxorem C. dignoscitur pertinere, mandamus, quatenus eam ad cautionem idoneam exhibendam, quod utatur et fruatur salva rerum substantia rebus immobilibus, quae usu non consumuntur, ad arbitrium boni viri, pecuniam vero, si quam habuit vel habebit, ac aestimationem bonorum, quae consumuntur usu, et in hereditate inventa fuerint, in morte sua dictae mulieri vel heredibus eius restituat, per censuram ecclesiasticam compellatis.

Since it is established that I., the woman, wife of Ogerius, as to the usufruct, has succeeded her son in the goods, whose ownership is recognized to pertain to M., the woman, wife of C., we command that you, by ecclesiastical censure, compel her to furnish suitable security that she use and enjoy the immovable things, which are not consumed by use, with the substance of the things preserved, at the judgment of a good man; but that the money, if she has had or will have any, and the valuation of the goods which are consumed by use and shall have been found in the inheritance, at her death she restore to the said woman or to her heirs.

TITULUS XXII. DE FIDEIUSSORIBUS.

TITLE 22. ON SURETIES.

CAP. I.

CHAPTER 1.

Breve est, nec potest brevius summari.

It is brief, nor can it be summarized more briefly.

Ex concilio Cantuariensi.

From the Council of Canterbury.

Clericus fideius sionibus inserviens abiiciatur.

Let a cleric engaging in fidejussions be deposed.

CAP. II.

CHAPTER 2.

Compellitur clericus servare fideiussorem indemnem per assignationem redituum suorum.

A cleric is compelled to keep the surety indemnified by an assignment of his revenues.

Lucius III. Eliensi Episcopo et Archidiacono Norvicensi.

Lucius 3. To the Bishop of Ely and the Archdeacon of Norwich.

Pervenit ad nos ex transmissa nobis conquestione R. clerici de sancto Albano, quod, quum ipse pro C. et F. clericis Lundoniensibus ad eorum instantiam pro altero eorum Helia videlicet in sex, et pro altero in septem aliis marchis argenti mercatoribus Bononiensibus fideiusserit, illis, sicut unus fide, alter iuramento promiserant, praescriptam pecuniam non solventibus, coactus est praedictis creditoribus pro ipsis, sicut inter eos convenerat, satisfacere de eadem. Ne igitur supra dictus R. dispendium patiatur unde vide tur praemium meruisse, venerabili fratri nostro I. Bononiensi episcopo dedimus in mandatis, ut super debitis illis instrumenta, quae sunt apud creditores, inspiciat, et eorum transscripta suo sigillo signata vobis mittere non postponat. Mandamus itaque discretioni vestrae atque praecipimus, quatenus, si ex confessione praedictorum clericorum vel alias legitime vobis rem ita se habere constiterit, moneatis eosdem, ut memorato R. pecuniam, quam pro eis solvit, dilatione et appellatione cessante restituant, ipsumque servent indemnem; alioquin vos, auctoritate apostolica freti, de reditibus eorum praescripta debita faciatis appellatione remota in integrum exsolvi, et damna etiam, quae idem R. propter hoc pertulit, resarciri, aut praedictos reditus sibi assignetis tamdiu sine molestia detinendos, donec ipsa damna resarcita fuerint, et debita sine deminutione soluta.

It has come to us from the complaint transmitted to us of R., a cleric of Saint Alban, that, when he, on behalf of C. and F., clerics of London at their insistence, for one of them, namely Elias, in six, and for the other in seven other marks of silver, stood surety to the Bolognese merchants, they, as the one had promised by faith, the other by oath, not paying the aforesaid money, he was compelled to the aforesaid creditors for them, as had been agreed between them, to make satisfaction for the same. Therefore, lest the above‑said R. suffer loss where he seems to have merited reward, we have given in mandate to our venerable brother I., the bishop of Bologna, that regarding those debts he inspect the instruments which are with the creditors, and not delay to send to you their transcripts, sealed with his seal. We therefore command your discretion and enjoin, that, if from the confession of the aforesaid clerics or otherwise lawfully it shall have been established before you that the matter thus stands, you admonish those same men to restore to the aforesaid R. the money which he paid for them, with delay and appeal ceasing, and to hold him indemnified; otherwise you, relying on apostolic authority, from their revenues are to cause the aforesaid debts with appeal removed, in full to be paid out, and also that the damages which the same R. has suffered on this account be repaired, or you are to assign to him the aforesaid revenues to be held without molestation until such time as those damages shall have been repaired and the debts paid without diminution.

Praefatos vero clericos, si religionem fidei et iuramenti sui eos violasse constiterit, sublato appellationis obstaculo ab officio et beneficio suspendatis. Ceterum, quia etc. (cf. c.5.de iur. cal.

But the aforesaid clerics, if it shall have been established that they have violated the religion of their faith and of their oath, the obstacle of appeal having been removed, you are to suspend from office and benefice. Moreover, because etc. (cf. ch.5.on the oath of calumny.

II. 7.) [Dat. Rom. ap. S. Petr.

2. 7.) [Given at Rome at St. Peter’s]

V. Id. Dec.]

9 Dec.]

CAP. III.

CHAPTER 3.

Per districtionem canonicam compellitur debitor a fideiussione absolvere fideiusssorem, qui a creditoribus molestatur.

By canonical distraint the debtor is compelled to absolve (release) the surety from the suretyship, who is being harassed by the creditors.

Idem Cantuariensi Archiepiscopo.

The same to the Archbishop of Canterbury.

Constitutus in praesentia nostra dilectus filius noster magister S. sua nobis assertione monstravit, quod pro magistro P. Blesensi cancellario tuo tempore Lateranensis concilii ad preces ipsius in quadam summa pecuniae intercessit, quam quoniam usque modo debitor non persolvit, iste se asserit plurimas a creditoribus Bononiensibus molestias pertulisse, et antiquum debitum plurimum augmentatum. Ideoque, quia pro nostro volumus officio providere, ne qui gratiam meruit poenam sustineat, fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus, si legitime tibi de huiusmodi assertione constiterit, praefatum debitorem, ut eum a praedicta intercessione sine dilatione prorsus absolvat, omni gratia et timore postposito, nullius appellatione obstante ecclesiastica censura compellas. Quia vero diversa experimenta morborum varia nos compellunt remedia invenire, Praesentium quoque auctoritate iniungimus, ut, si forte debitum vel accessiones ille negaverit, consuetudine, quae est legi contraria, non obstante, iuramentum calumniae subire cogatur.

Brought into our presence, our beloved son Master S., by his own assertion, showed to us that on behalf of Master P. of Blois, your chancellor, at the time of the Lateran council, at his entreaties he interceded, as surety, for a certain sum of money; which, since the debtor has not paid up to now, this man asserts that he has borne very many annoyances from the Bolognese creditors, and that the ancient debt has been very much increased. And therefore, because by our office we wish to provide that he who has deserved favor not undergo penalty, by enjoining upon your fraternity through apostolic writings we command, that, if it has been lawfully established to you concerning this kind of assertion, you compel the aforesaid debtor by ecclesiastical censure, all favor and fear set aside, no appeal notwithstanding, that he altogether release him from the aforesaid intercession without delay. But because diverse experiments of maladies compel us to find varied remedies, by the authority also of these presents we enjoin that, if perchance he shall deny the debt or the accessions, the custom which is contrary to law notwithstanding, he be compelled to undergo the oath of calumny.

Praeterea, quia difficile foret intercessori suos testes in Angliam ducere, iudicibus Bononiensibus satisdatione idonea a cancellario ipso accepta, quod ad testes audiendos vadat, vel mittat infra terminum competentem, literis tuis significes, ut eos vice tua recipiant, et examinent et interrogent diligenter, et depositiones eorum transmittentes inclusas significent, quanta fides possit instrumentis vel testibus adhiberi. Ceterum si iam dictus P. citatus praesentiam tuam adire vel iudicio stare contempserit eum infra XXX. dies post harum literarum susceptionem reddas beneficio alienum et reditus eius in debitorum solutionem convertas, quousque fuerit creditoribus satisfactum.

Moreover, because it would be difficult for the intercessor to bring his witnesses into England, you should signify by your letters to the Bolognese judges, a suitable surety having been received from the chancellor himself, that he go, or send, within a competent term to hear the witnesses, that they receive them in your stead, and examine and interrogate them diligently, and, transmitting their depositions enclosed, they should indicate how much faith can be given to the instruments or to the witnesses. Moreover, if the already-named P., when cited, shall have scorned to approach your presence or to stand to the judgment, you shall render him deprived of his benefice within 30. days after the receipt of these letters and convert his revenues to the payment of the debts, until satisfaction shall have been made to the creditors.

CAP. IV.

CHAPTER 4.

Si sine licentia praelati et maioris partis capituli religiosus fideiusserit, vel mutuum acceperit, non tenetur ecclesia, et ipse recipiens punitur, nisi mutuum sit versum in utilitatem ecclesiae.

If, without the license of the prelate and of the greater part of the chapter, a religious has stood surety, or has accepted a loan, the church is not bound, and the recipient himself is punished, unless the loan has been turned to the utility of the church.

Innocentius III. in concilio generali.

Innocent III in the general council.

Quod quibusdam religiosis a sede apostolica est prohibitum, volumus et mandamus ad universos extendi, ne quis videlicet religiosus absque maioris partis capituli et abbatis sui licentia pro aliquo fideiubeat, vel ab aliquo pecuniam mutuam accipiat ultra summam communi providentia constitutam; alioquin non teneatur conventus pro his aliquatenus respondere, nisi forte in utilitatem domus ipsius manifeste constiterit redundasse. Et qui contra istud statutum venire praesumpserit, graviori disciplinae subdatur.

What has been prohibited by the Apostolic See to certain religious, we will and command to be extended to all, namely that no religious, without the license of the greater part of the chapter and of his abbot, shall stand surety for anyone, or from anyone receive money as a loan beyond the sum constituted by common provision; otherwise the convent is not held to answer for these in any way, unless perhaps it has been plainly established to have redounded to the utility of the house itself. And whoever shall have presumed to come against this statute shall be subjected to severer discipline.

CAP. V.

CHAPTER 5.

Ponit tres casus, in quibus fideiussor contra debitorem agit, antequam solvat, ut a fideiussione liberetur.

He sets out three cases, in which the surety brings an action against the debtor before he pays, so that he may be freed from the suretyship.

Gregorius IX.

Gregory IX.

Eum, pro quo te fideiussorem obligasti, si diu in debiti solutione cessavit, aut dissipare bona sua coepit, seu super hoc condemnatus fuisti, iure poteris convenire, ut te a fideiussione debeat liberare.

The one for whom you obligated yourself as a surety, if he has long delayed in the payment (solution) of the debt, or has begun to dissipate his goods, or you have been condemned on this account, you may by right proceed against him, so that he ought to release you from the suretyship.

TITULUS XXIII. DE SOLUTIONIBUS.

TITLE 23. ON PAYMENTS.

CAP. I.

CHAPTER 1.

Successor in beneficio tenetur solvere debita praedecessoris pro necessitate ecclesiae contracta.

The successor in the benefice is bound to discharge the debts of his predecessor contracted for the necessity of the church.

Alexander III. Decano et Capitulo Morinensibus.

Alexander 3. To the Dean and Chapter of the Morini.

Ad hoc in apostolicae [sedis specula sumus, licet immeriti, Domino disponente constituti, ut aciem nostrae considerationis ad universas ecclesias extendamus, et earum commodis et profectibus omnino intendamus. Pervenit autem ad audientiam nostram ex parte venerabilis fratris episcopi vestri, quod ipse pro ecclesiae vestrae necessitatibus magno sit onere debitorum praegravatus. Unde quasi vir providus et honestus nos obnixe rogavit, ut vos pro eis reddendis sollicitos redderemus.

To this end in the apostolic [see’s watchtower we are, though unworthy, established by the Lord’s disposition, so that we may extend the edge of our consideration to all churches, and wholly intend to their benefits and progress. Moreover it has come to our hearing on the part of your venerable brother, your bishop, that he himself, for the necessities of your church, has been weighed down by a great burden of debts. Whence, as a provident and upright man, he urgently begged us that we would render you solicitous for repaying them.

Quia vero decet vos pro utilitate ecclesiae et incremento diligentes et vigiles exsistere, dignitati vestrae mandamus, quod, si contigerit eundem episcopum ante solutionem debitorum, quae pro utilitate et necessitate ecclesiae sibi commissae contraxerit, ex hac luce migrare, de reditibus, qui spectant ad mensam eius, donec alius loco eius substituatur, eadem debita solvere studeatis. Quo substituto episcopum ad eorundem debitorum solutionem omnino adducetis, et] Sicut filius debita patris solvere tenetur, ita praelatus sui praedecessoris pro ecclesiae necessitate contracta.

Because it befits you to be diligent and vigilant for the utility and increase of the church, we command your dignity that, if it should happen that the same bishop, before the payment of the debts which he has contracted for the utility and necessity of the church committed to him, migrates from this light, you should strive to pay the same debts from the revenues which pertain to his table, until another is substituted in his place. When he is substituted, you will altogether bring the bishop to the payment of those same debts, and] Just as a son is bound to pay the debts of his father, so a prelate [is bound to pay] those of his predecessor contracted for the necessity of the church.

CAP. II.

CHAPTER 2.

Si praelatus obligat ecclesiam pro alienis debitis, est suspensus ipso facto ab administratione spiritualium et temporalium, et ecclesia non tenetur.

If a prelate obligates the church for others’ debts, he is suspended ipso facto from the administration of spirituals and temporals, and the church is not bound.

Gregorius IX. universis ecclesiarum Praelatis.

Gregory 9. To all the Prelates of the churches.

Si quorundam [praelatorum praesumptionem deo et nominibus exhorrendam iuste pensare vellemus, pene non esset adhibenda dilatio, sed in transgressores celeris vindictae severitas exercenda. Sicut enim ad nos valido et stupendo clamore pervenit, quidam non contenti, quod, propriis commodis inhaerentes et quaerentes potius quae sua sunt, quam quae Christi, commissas sibi ecclesias enormiter dilapidant et consumant, dum novo alienationis et dilapidationis genere adinvento eas praesumant alienis debitis onerare: sigilla sua, seu literas sigillatas de contrahendo mutuo quibusdam amicis suis clericis et laicis concedendo, quarum occasione praedictae ecclesiae in tanta obligarunt pecuniae quantitate, ad cuius solutionem postea compelluntur, quod vix aut numquam liberari possunt ab onere debitorum. Volentes igitur Ecclesiarum indemnitatibus paterna sollicitudine providere praesentium auctoritate] Firmiter inhibemus, ne quis praesumat [de cetero] ecclesiam sibi commissam pro alienis gravare debitis, aut literas alicui seu sigilla concedere, quibus possent ecclesiae obligari, decernentes, si secus [quod non credimus,] fuerit attentatum, ad solutionem talium debitorum ecclesias non teneri.

If of certain [prelates’ presumption, abhorrent to God and to good name, we should wish to weigh justly, scarcely would any delay be to be applied, but the severity of swift vindicatio ought to be exercised upon the transgressors. For, as it has reached us with a mighty and astounding clamor, certain men, not content that, clinging to their own advantages and seeking rather the things that are their own than the things of Christ, they enormously dilapidate and consume the churches committed to them, while, a new kind of alienation and dilapidation having been devised, they presume to burden them with others’ debts: by granting their seals, or sealed letters for contracting a mutuum, to certain of their friends, clerical and lay, on the occasion of which they have obligated the aforesaid churches in so great a quantity of money, to the payment of which they are afterward compelled, that scarcely or never can they be freed from the burden of debts. Willing therefore, with paternal solicitude, to provide for the indemnities of the Churches by the authority of these presents] We firmly forbid that anyone presume [henceforth] to burden the church committed to him with others’ debts, or to grant to anyone letters or seals by which the churches could be obligated, decreeing that, if otherwise [which we do not believe,] it shall have been attempted, the churches are not held to the payment of such debts.

Si quis autem contra praemissa de cetero venire praesumpserit, ab administratione spiritualium et temporalium noverit se suspensum. [Dat. Reate II. Id. Febr.

But if anyone shall hereafter presume to go against the aforesaid, let him know himself suspended from the administration of spiritual and temporal things. [Given at Rieti, February 12.

A. V. 1232.]

A.D. 1232.]

CAP. III.

CHAPTER 3.

Si clericus non habeat unde satisfaciat suis creditoribus, non debet excommunicari nec aliter molestari; praestabit tamen cautionem saltem iuratoriam de solvendo, quum venerit ad pinguiorem fortunam.

If a cleric does not have whence to satisfy his creditors, he ought not to be excommunicated nor otherwise molested; nevertheless he shall furnish at least a juratory caution for paying, when he shall have come into a fatter fortune.

Idem Decano et I. Canonico Tullentibus.

The same, to the Dean and I., a Canon of Toul.

Odoardus clericus proposuit, quod, quum P. clericus, D. laicus et quidam alii ipsum coram officiali archidiaconi Remensis super quibusdam debitis convenissent, idem in eum recognoscentem huiusmodi debita, sed propter rerum inopiam solvere non valentem, excommunicationis sententiam promulgavit. (Et infra:) Mandamus, quatenus, si constitent, quod praedictus Odoardus in totum vel pro parte non possit solvere debita supra dicta, sententiam ipsam sine difficultate qualibet relaxetis, recepta prius ab eo idonea cautione, ut, si ad pinguiorem fortunam devenerit, debita praedicta persolvat.

Odoard the cleric set forth that, when P., a cleric, D., a layman, and certain others had proceeded against him before the official of the archdeacon of Reims concerning certain debts, that same official, against him acknowledging debts of this sort but not able to pay by reason of lack of means, promulgated a sentence of excommunication. (Et infra:) We command, to wit, that, if it be established that the aforesaid Odoard cannot pay the aforesaid debts in whole or in part, you relax that sentence without any difficulty, first having received from him suitable security, so that, if he should come into a richer fortune, he pay the aforesaid debts.

CAP. IV.

CHAPTER 4.

Conquerens se indebite solvisse, hoc probare debet, nisi in casu hic posito.

The complainant, alleging that he has paid unduly, must prove this, unless in the case here posited.

Idem.

The same.

Is, qui conqueritur, indebitam pecuniam se solvisse, probare tenetur, quod indebite sit soluta, nisi eius adversarius solutionem inficians exinde convincatur. Tunc enim diffitenti onus incumbit probandi, quod debitum recepisset.

He who complains that he has paid money not owed is bound to prove that it was paid unduly, unless his adversary, denying the payment, be thereby convicted. For then the burden lies upon the denier to prove that he had received what was owed.

TITULUS XXIV. DE DONATIONIBUS.

TITLE 24. ON DONATIONS.

CAP. I.

CHAPTER 1.

Potest intelligi duobus modis et secundum primum intellectum h. d.: Liberalis in donando existimat se debere quod donat. Vel sic secundam alium intellectum: Promittentes aliquid donare, illud tanquam debitum adimplere tenentur.

It can be understood in two modes, and according to the first understanding, this statement: Liberalis, in donating, esteems himself to owe what he donates. Or thus according to another understanding: Those promising to donate something are held to fulfill it as though a debt.

Gregorius A. Patricio Gallorum.

Gregory to the Patrician of the Gauls.

Prudentes [viros, sicut estis, regibus adhaerere, multorum solamen est. Nam dum praestantiorem sibi locum ad animae utilitatem datum intelligunt, certum est, quia mercedis causam, ubi inveniunt, non postponunt. Quanto igitur affectu quantaque devotione gloria se vestra in causis pauperum studio pietatis impenderit, dilectissimo filio nostro Candido presbytero renunciante comperimus.

Prudent [men, as you are, to adhere to kings is a solace of many. For while they understand that a more outstanding place has been given to them for the utility of the soul, it is certain that, where they find a cause of recompense, they do not postpone it. With how great affection and with how great devotion your glory has expended itself in the causes of the poor by a zeal of piety, we have learned, our most beloved son Candidus the presbyter reporting.

Sed quoniam] Hanc sibi quodammodo nobilitas legem imponit, ut debere se quod sponte tribuit existimet, et, nisi in beneficiis suis creverit, nihil se praestitisse putet, [paterna dilectione salutantes gloriae vestrae supra scriptum presbyterum et patrimonium ecclesiae nostrae fiducialiter commendamus ut ope gratiae vestrae praemunitum molestias et onera nulla sustineat. Si igitur boni studii in vobis cura proficiat ut utilitates pauperum vobis annitentibus nutriantur et sentiamus quod de caritate vestra praesumimus. Augete favoris vestri praesidia quid] apud nobilium mentes semiplenum bonum videtur, quod sine adiectione relinquitur.

But since] Nobility in a certain way imposes this law upon itself, that it consider itself to owe what it grants of its own accord, and, unless it has increased in its benefactions, it think that it has rendered nothing, [greeting with paternal affection, we confidently commend to your Glory the above-written presbyter and the patrimony of our church, that, fortified by the help of your favor, he may sustain no annoyances and no burdens. If, therefore, the care of good zeal may advance in you, so that the advantages of the poor may be nourished with you striving, and may we experience what we presume concerning your charity. Increase the safeguards of your favor for what] seems, in the minds of nobles, a half-full good, which is left without addition.

CAP. II.

CHAPTER 2.

Non valet donatio, quam facit praelatus inconsulto capitulo et in damnum ecclesiae.

A donation is not valid which a prelate makes without the chapter consulted and to the detriment of the church.

Alexander III. Parisiensi Episcopo.

Alexander 3. To the Bishop of Paris.

Fraternitatem tuam credimus non latere, quod, quum episcopus et quilibet praelatus alius ecclesiasticus ecc l esiasticarum rerum sit procurator, non dominus, conditionem ecclesiae meliorare potest, facere vero deteriorem non debet. Accepimus autem, quod bonae memoriae P. praedecessor tuus graves donationes et onerosas ecclesiae in rebus episcopatus ad quorundam instantiam fecit in detrimentum ecclesiae, suis canonicis catholicis inconsultis. Unde quoniam donationes huiusmodi de iure non tenent, auctoritate apostolica indulgemus tibi, ut liceat tibi donationes huiusmodi tam a clericis quam a laicis legitime revocare.

We believe it does not lie hidden from your fraternity, that, since the bishop and any other ecclesiastical prelate is a procurator of ecclesiastical things, not a lord, he can improve the condition of the church, but truly ought not to make it worse. We have received, moreover, that of good memory P., your predecessor, made grave donations and burdensome to the church in the affairs of the bishopric at the instance of certain persons, to the detriment of the church, his canons catholic being unconsulted. Wherefore, since donations of this kind do not hold in law, by apostolic authority we grant to you that it may be permitted to you to lawfully revoke such donations both from clerics and from laymen.

CAP. III.

CHAPTER 3.

In considerando, an valeat donatio facta per praelatum, debet attendi quantitas rei donatae et loci consuetudo. H. d. inhaerendo literae.

In considering whether a donation made by a prelate is valid, attention ought to be paid to the quantity of the thing donated and to the custom of the place. Here, by adhering to the letter.

Idem Vigoriensi Episcopo.

The same to the Bishop of Worcester.

Ceterum, si abbatem tuae dioecesis donationem cum priore et quibusdam de conventu suo, vel solum abbatem facere contigerit, et postea conventus pars reclamaverit, datae rei quantitas, et illius terrae consuetudo, quae tamen sacris canonibus manifeste non obviet, est diligentius attendenda, et secundum hoc est donum ratum vel irritum iudicandum. Verum quum alicui etc. (cf. c.4.de cond. appos.

Moreover, if it has happened that the abbot of your diocese made a donation with the prior and certain persons from the convent his, or the abbot alone, and afterwards a part of the convent protested, the quantity of the thing given, and the custom of that land, which nevertheless does not manifestly run counter to the sacred canons, is to be attended to more diligently, and according to this the gift is to be judged valid or void. However, when to someone etc. (cf. ch.4.on appended conditions.

IV. 5.)

4. 5.)

CAP. IV.

CHAPTER 4.

Ecclesia non vacans in beneficium concedi non potest, sed in proprietatem sic; de auctoritate tamen episcopi, et sine praeiudicio praelati.

A church not vacant cannot be conceded in benefice, but in property, yes; however, by authority of the bishop, and without prejudice to the prelate.

Idem Abbati S. Alberti.

The same to the Abbot of St. Albert.

Consultationibus (Et infra:) De cetero si aliquis clericus ab ordinario iudice in ecclesia aliqua institutus fuerit ad repraesentationem illius qui eiusdem ecclesiae credebatur esse patronus et postea ius patronatus alius evicerit in iudicio, clericus qui institutus est non debet ab ecclesia ipsa propter hoc removeri, si tempore praesentationis suae ille qui eum praesentavit ius patronatus ecclesiae possidebat. Si vero non possidebat ius patronatus sed tantum credebatur esse patronus, quum non esset, nec possessionem patronatus haberet secundum consuetudinem anglicam poterit ab eadem ecclesia removeri. Donationes vero vel concessiones ecclesiarum, si quae fiant privatis personis, viventibus illis, qui ipsas ecclesias possident, nullius debent esse momenti. Si religiosis fiant locis ab episcopo vel eius auctoritate, ratae debent haberi, ita quidem, quod personae, quae iam dictas ecclesias possident, sine ipsorum assensu eis in vita sua non debeant spoliari.

On consultations (And below:) For the rest, if any cleric shall have been instituted by the ordinary judge in some church upon the representation of him who was believed to be the patron of the same church, and afterwards another shall have prevailed in judgment as to the right of patronage, the cleric who has been instituted ought not to be removed from the church itself on this account, if at the time of his presentation the one who presented him possessed the right of patronage of the church. But if he did not possess the right of patronage but only was believed to be the patron, when he was not, nor had possession of the patronage, according to English custom he can be removed from the same church. But donations or concessions of churches, if any be made to private persons, while those who possess those churches are living, ought to be of no moment. If they be made to religious places by the bishop or by his authority, they ought to be held ratified, so indeed that the persons who possess the already-said churches ought not, without their assent, to be despoiled of them in their lifetime.

CAP. V.

CHAPTER 5.

Non obstante iuramento de non infeudando de novo praelatus integrare potest feudum, si appareat vasallum in mensura fuisse deceptum.

Notwithstanding an oath of not enfeoffing anew, the prelate can reintegrate the fief, if it appears that the vassal was deceived in the measurement.

Innocentius III. Episcopo Florentino.

Innocent 3. To the Bishop of Florence.

Per tuas nobis literas proponere procurasti, quod, quum quidam nobiles Florentini et potentes, prompti ad servitium et devoti, tempore schismatis bonae memoriae Iustum episcopum Florentinum in domo sua tenuerint contra imperatoris suorumque fautorum insultus, idem episcopus, sedata schismatis tempestate, de mandato felicis recordationis Alexandri Papae praedecessoris nostri quatuor modios terrae in feudum concessit eisdem, et, eo postmodum viam universae carnis ingresso, bonae memoriae B. successor ipsius, prout est moris, de certo feudo praefatos nobiles investivit. Verum quum ipsi assignatam sibi terram mensurari fecissent, non nisi duos modios invenerunt, feudum integrari cum instantia postulantes. Super quo dubitas eo, quod non sunt in possessione ipsius, ne de novo videaris illud conferre, licet tibi fidelitatem curaverint exhibere, et de quatuor modiis fuerint investiti, antequam eorum petitioni duceres annuendum, sedem duxisti apostolicam consulendam. Nos igitur attendentes, quod ecclesia in actibus suis fraudem non debet aliquam adhibere, fraternitati tuae taliter respondemus, quod feudum ipsum secure poteris eisdem nobilibus integrare, quum terra illa nomine quatuor modiorum ipsis fuerit assignata, et iam dictus episcopus quatuor promiserit se daturum. [Dat.

Through your to us letters you have taken care to lay before us that, when certain noble Florentines and powerful, prompt to service and devoted, in the time of the schism kept the Florentine bishop of good memory Justus in their house against the assaults of the emperor and of his favorers, the same bishop, the tempest of the schism having been calmed, by the mandate of happy remembrance Alexander, Pope, our predecessor, granted to the same four modii of land in fief; and, he thereafter having entered the way of all flesh, of good memory B. his successor, as is the custom, invested the aforesaid nobles with a certain fief. But when they had caused the land assigned to themselves to be measured, they found only two modii, urgently asking that the fief be made whole. Concerning which you are in doubt, because they are not in possession of it, lest you seem to confer it anew, although they took care to exhibit fealty to you, and had been invested with four modii, before you should be led to assent to their petition, you judged the Apostolic See should be consulted. We therefore, considering that the Church ought to employ no fraud in its acts, thus respond to your fraternity, that you can safely make the same fief whole to the same nobles, since that land under the name of four modii was assigned to them, and the already-said bishop promised that he would give four. [Given.

Rom. ap. S. Petr. II. Id. Dec. 1205.]

Rome, at St. Peter’s, 12 Dec. 1205.]

CAP. VI.

CHAPTER 6.

In donationibus plenissima fit interpretatio, et ob hoc clausula onerosa post multas donationes apposita proximam donationem tantum respicit. H. d. et est casus singularis.

In donations the interpretation becomes most plenary, and for this reason an onerous clause apposed after many donations regards only the nearest donation. Here he says, and it is a singular case.

Idem R. de Burg. et G. Berbur. Abbatibus.

The same. To the Abbots R. de Burg. and G. Berbur.

Quum dilecti filii abbas et monachi de Melios proposuerint coram nobis, quod nobilis vir Alanus quasdam terras, ab Willelmo quondam patre ipsius eorum ecclesiae de Machelin in eleemosynam assignatas, violenter redigere cupiat in forestam, vobis dedisse recolimus in mandatis, ut ipsum A. ab ipsorum super illis terris indebita molestatione desistere per censuram ecclesiasticam appellatione postposita cogeretis. Verum ut super causa ipsa mandatum apostolicum impleretis, diligentius procedentes in causa, partibus in praesentia vestra constitutis, testes recepistis hinc inde, ac super attestationibus eorum, ut etiam instrumentis, diu disputationibus ac disceptationibus habitis in causa ipsa, usque ad sententiae calculum processistis, [et] causam ipsam sufficienter instructam ad nostram audientiam remittentes [octavas S. Andreae proximo praeteritas pro termino partibus assignastis. Parte igitur abbatis et monachorum ad ipsius terminum veniente, tandem, quia pars adversa diutius exspectata non venit, super instrumentis iam dictis, depositionibus testium et partis allegationibus utriusque cum fratribus nostris tractatum habuimus diligentem, et inquisita veritate diligentius et discussa evidenter agnovimus, super ipsa causa sententiam pro iam dicto monasterio esse dandam.] Ut autem per diligentiam vestram finis causae imponatur eidem, instrumentorum tenorem, depositiones testium, allegationes etiam, prout ea receperamus, sigillorum vestrorum munimine consignata vobis sub bulla nostra remittimus interclusa, per apostolica vobis scripta praecipiendo Mandamus, quatenus auctoritate nostra suffulti ad sententiam pro ipso monasterio proferendam appellatione postposita procedatis, contradictores per censuram ecclesiasticam cogentes, et facientes quod iudicaveritis auctoritate nostra firmiter observari, quum ex tenore instrumenti evidenter appareat, quod haec fuit mens et intentio donatoris, ut clausula de foresta, quae in fine ponitur instrumenti, non ad superiorem donationem, quae tam libera et pura fuit, ut immunis esset a vexatione et consuetudine saeculari, sed ad inferiorem concessionem, quae pensionem et determinationem habet insertam, iuxta sanum referri debeat intellectum, quia in contractibus plena, in testamentis plenior, in beneficiis quoque plenissima est interpretatio adhibenda.

When the beloved sons, the abbot and monks of Melios, set forth before us that the noble man Alan seeks violently to reduce into forest certain lands assigned in alms to their church of Machelin by William, the late father of the same, we recall to have given to you mandates, that you should compel the said A. to desist from their undue molestation over those lands by ecclesiastical censure, appeal set aside. But, that upon the case itself you might fulfill the apostolic mandate, proceeding more diligently in the case, the parties having been set in your presence, you received witnesses on either side, and upon their attestations, as also upon the instruments, after long debates and disputations held in the case itself, you proceeded up to the casting of the vote of sentence, [and] sending the case itself, sufficiently instructed, back to our audience [you assigned to the parties the octave of St. Andrew last past for a term. Therefore the party of the abbot and monks coming to the term itself, at length, because the adverse party, long expected, did not come, upon the aforesaid instruments, the depositions of the witnesses, and the allegations of either party, we had with our brothers a diligent deliberation; and the truth having been inquired more diligently and discussed, we evidently recognized that upon the case itself sentence is to be given for the already said monastery.] But that through your diligence an end of the case may be imposed upon the same, the tenor of the instruments, the depositions of the witnesses, and the allegations also, just as we had received them, sealed with the muniment of your seals, we send back to you enclosed under our bull, by apostolic writings enjoining you. We command, that, supported by our authority, you proceed, appeal set aside, to pronounce sentence for that monastery, compelling the contradictors by ecclesiastical censure, and causing that which you shall have judged to be firmly observed by our authority, since from the tenor of the instrument it plainly appears that this was the mind and intention of the donor: that the clause about the forest, which is placed at the end of the instrument, is to be referred according to a sound understanding, not to the superior donation, which was so free and pure that it was immune from secular vexation and custom, but to the inferior concession, which has a pension and determination inserted, because in contracts interpretation is full, in testaments fuller, and in benefices also most full.

[Quod si non omnes etc. Dat. Anagniae II. Non.

[If not all, etc. Dated at Anagni, 2. Nones.

Mart. 1204.]

March. 1204.]

CAP. VII.

CHAPTER 7.

Si episcopus in ecclesia, quam de consensu capituli pio loco concessit, percipiat certos proventus, illos donasse videtur; alioquin omnes proventus praeter cathedraticum cedunt pio loco. Et si episcopus concessit de consensu patroni, intelligitur patronus donasse ius patronatus.

If a bishop, in a church which he has granted to a pious place with the consent of the chapter, should receive certain revenues, he is deemed to have donated those; otherwise all revenues, except the cathedraticum, cede to the pious place. And if the bishop granted with the consent of the patron, the patron is understood to have donated the right of patronage.

Idem Episcopo Heliensi.

The same to the Bishop of Ely.

Pastoralis officii (Et infra: [cf. c.28.de off. iud del. I.29.]) Tuainsuper nos duxit discretio consulendos, si episcopus, consentiente patrono viris religiosis aliquam ecclesiam concedendo, hac utatur simplicitate verborum " concedimus vobis illam ecclesiam : " utrum eo ipso videatur ecclesia illa in eorum usus fuisse concessa, vel ius tantummodo patronatus.

The pastoral office (And below: [cf. c.28.de off. iud del. 1.29.]) Your discretionmoreover has led us to be consulted, whether, if a bishop, with the patron consenting, in conceding some church to religious men, uses this simplicity of words, " we concede to you that church : " whether by that very thing that church seems to have been granted for their use, or only the right of patronage.

Nos autem inquisitioni tuae taliter duximus respondendum, quod, si episcopus ecclesiam illis conferat de consensu patroni, profecto patronus quod suum est conferre videtur, ius videlicet patronatus, et episcopus confert illud, quod ipse temporaliter obtinet in eadem, ut, si fructuum ecclesiae eiusdem aliquam recipiat portionem, in eorum usus illa portio convertatur. Quodsi ex ipsius proventibus nullam debeat episcopus portionem habere, omnes proventus praeter cathedraticum in eorum usus credimus convertendos; sed, ut episcopi donatio sit legitima, consensus est sui capituli requirendus. [Explicari etc. (cf. c.28.de dec.

We, however, have judged that your inquiry is to be answered in such a manner, namely, that, if the bishop confer the church upon them with the consent of the patron, assuredly the patron seems to confer what is his own, namely the right of patronage, and the bishop confers that which he himself temporarily holds in the same, so that, if he receive some portion of the fruits of that same church, that portion be converted to their uses. But if from its revenues the bishop ought to have no portion, we believe all the revenues, except the cathedraticum, are to be converted to their uses; yet, that the bishop’s donation may be legitimate, the consent of his chapter is to be required. [Let it be explained etc. (cf. ch.28.on tithes

III. 30.)Dat. Rom. ap. S. Petr.

3. 30.)Given at Rome, at St. Peter’s.

XIV. Kal. Ian.

December 19.

1204.]

CAP. VIII.

CHAPTER 8.

Possunt hospitalarii in praeiudicium suum se et domum suam alteri religiosae domui subiicere et donare. Hoc dicit secundum intellectum glossae.

The Hospitallers can, to their own prejudice, subject and donate themselves and their house to another religious house. He says this according to the understanding of the gloss.

Idem Florentino et Fesulano Episcopis.

The same, to the Bishops of Florence and Fiesole.

Inter dilectos filios hospitalarios sancti sepulcri de Pisis hospitalis Hierosolymitani ex una parte, ac fratres hospitalis S. Allucii Lucanae dioecesis ex altera super eodem hospitali S. Allucii quaestione suborta, quum iidem hospitalarii super possessorio, quod semel et iterum, ex causis tamen dissimilibus, intentarunt, contrariam sententiam reportassent, deinde ad petitorium recurrentes, per procuratorem suum coram dilecto filio Andreae subdiacono et capellano nostro, quem sibi et procuratori partis alterius auditorem concessimus, proponere curarunt, quod, quum G. quondam rector, et fratres ac patroni eiusdem hospitalis S. Allucii habito communi tractatu deliberassent hospitale ipsum hospitalariis supponere supra dictis, commiserunt in hoc tribus procuratoribus vices suas, communiter statuentes, ut quod per ipsos super hoc fieret acceptarent. Qui postmodum ad praedictos hospitalarios accedentes cum eisdem taliter statuerunt, ut ad ipsum hospitale aliqui mitterentur, qui eorum nomine acciperent assignationem ipsius. Quum autem duos illuc de suis fratribus propter hoc transmisissent, ipsi in camera praedicti rectoris donationem et assignationem hospitalis praedicti tam a praefato magistro quam a supra dictis procuratoribus et aliis eiusdem domus fratribus receperunt.

Among the beloved sons, the Hospitallers of the Holy Sepulchre of Pisa, of the Jerusalem Hospital, on the one part, and the brothers of the hospital of St. Allucius of the Lucan diocese, on the other, a question having arisen concerning the same hospital of St. Allucius, when the same Hospitallers, on the possessory action, which once and again, though from dissimilar causes, they had instituted, had received a contrary sentence, then, reverting to the petitory action, through their proctor before our beloved son Andrew, subdeacon and our chaplain, whom we granted as auditor to them and to the proctor of the other party, they took care to set forth that, when G., formerly rector, and the brothers and patrons of the same hospital of St. Allucius, a common consultation having been held, had deliberated to subject that hospital to the aforesaid Hospitallers, they entrusted in this their powers to three proctors, jointly decreeing that they would accept what should be done by them concerning this. Who, afterwards, approaching the aforesaid Hospitallers, with them determined thus: that some should be sent to the hospital itself who, in their name, would receive its assignation. But when they had sent two of their brothers thither for this purpose, they, in the chamber of the aforesaid rector, received the donation and assignation of the aforesaid hospital both from the aforesaid master and from the above-said proctors and other brothers of the same house.

(Et infra:) Procurator autem partis alterius ex adverso respondit, quod praedicta donatio debebat non immerito retractari, quoniam, multis ex fratribus inconsultis, a praedicto rectore ac paucioribus fratribus, excommunicatis nihilominus et periuris, ac de re litigiosa et in fraudem plebani de Piscia, qui super eodem hospitali moverat q uaestionem, fuerat celebrata. Et haec omnia proponebat sufficienter esse probata per depositiones testium productorum. Ad haec vero parte altera multipliciter respondente, hinc inde fuit aliquamdiu disputatum. Attendentes igitur his et aliis intellectis, quae coram capellano praedicto partes proponere curaverunt, et ipsarum attestationibus diligenter inspectis, quod fratres et patroni S. Allucii pro se, immo potius contra se suam turpitudinem allegabant, videlicet periurium, excommunicationem et fraudem, non utique contra ipsos, sed ab ipsis commissam, et intelligentes, donationem ab eis praefatis hospitalariis factam puram ac simplicem exstitisse, quia non deceptoribus, sed deceptis iura subveniunt, unde per ea, quae superius proposita sunt, se contra factum proprium legitime defendere non valebant, quum et quaedam ex ipsius non fuerint comprobata, de consilio fratrum nostrorum hospitale praedictum S. Allucii cum pertinentiis suis hospitalariis sancti sepulcri adiudicare curavimus ita, quod persa hanc nostrae diffinitionis sententiam dioecesano episcopo et plebano de Piscia nullum praeiudicium generetur, quum res inter alios acta non debeat aliis praeiudicium generare.

(And below:) But the procurator of the other party, on the opposing side, replied that the aforesaid donation ought not undeservedly to be revoked, because, many of the brothers not having been consulted, it had been transacted by the aforesaid rector and a fewer number of brothers, nevertheless excommunicated and perjured, and concerning a litigious matter, and in fraud of the pleban of Pescia, who had raised a question about the same hospital. And he alleged that all these things were sufficiently proven by the depositions of the witnesses produced. To these points, indeed, the other side responding in many ways, there was dispute for some time on both sides. Therefore considering, these and other things understood, which the parties took care to put forward before the aforesaid chaplain, and their attestations diligently inspected, that the brothers and patrons of St. Allucius were alleging on their own behalf, or rather against themselves, their own turpitude—namely perjury, excommunication, and fraud—not, to be sure, against them, but committed by them; and understanding that the donation made by them to the aforesaid hospitalarii had been pure and simple, since the laws come to the aid not of deceivers but of the deceived, whence by the things set forth above they were not able legitimately to defend themselves against their own deed, since also certain particulars thereof had not been proven, by the counsel of our brothers we took care to adjudge the aforesaid hospital of St. Allucius with its appurtenances to the hospitalarii of the Holy Sepulchre, in such wise that, by itself, this sentence of our definitive decision may generate no prejudice to the diocesan bishop and the pleban of Pescia, since a matter transacted between others ought not to generate prejudice to others.

CAP. IX.

CHAPTER 9.

Donatio quinquagesimae vel centesimae, quam facit episcopus cum gravi ecclesiae suae detrimento, potest legitime revocari; nec etiam potest ultra quinquagesimam vel centesimam conferre, etiam cesssante laesione ecclesiae, sine auctoritate superioris.

The donation of a fiftieth or a hundredth, which a bishop makes with grave detriment to his church, can be legitimately revoked; nor can he confer beyond a fiftieth or a hundredth, even if the church’s injury has ceased, without the authority of a superior.

Idem Episcopo sancti Andreae.

The same to the Bishop of St. Andrew.

Apostolicae sedis oraculum (Et infra:) [Ceterum] quum plerumque contingat, quod episcopi successive locis religiosis de reditibus, qui pertinent ad eosdem, ultra quinquagesimam conferant portionem ita, quod interdum usque ad tertiam partem vel quartam, interdum vero plus minusve huiusmodi reditus minuantur, tua fraternitas nos consuluit, utrum successoribus eorundem ea, quae taliter fuerint ultra quinquagesimam portionem concessa, liceat aliquatenus revocare. Nos igitur Inquisitioni tuae taliter respondemus, quod, licet sit in canone diffinitum, ut, si quis episcoporum in parochia sua monasterium forte construere voluerit, et de rebus ecclesiae, cui praesidet, ipsum dotare, non amplius ibidem quam quinquagesimam, ecclesiae vero, quam monasticis regulis informare vel pro suis magnificare voluerit sepulturis, non amplius quam centesimam partem census ecclesiae, cui praeest, debeat elargiri; quia tamen in eodem canone consequenter adiungitur, ut haec temperamenti aequitas observetur, quod cui tribuit competens subsidium conferat, et cui tollit damna gravia non infligat, ea quidem cautela servata, ut unam tantummodo, quae placuerit ex his duabus, remunerationem assumat, hoc semper est observandum, quod unus episcopus vel alius non solum non debet amplius, sed nec tantum, nec minus cum gravi ecclesiae suae detrimento conferre, sive simul et semel id facere velit, sive pluries successive eisdem vel diversis ecclesiis conferendo. Unde quum grave detrimentum, sive de possessionibus sive de proventibus, vel ad episcopalem mensam vel cathedralem ecclesiam pertinentibus, in quantalibet portione constiterit esse collatum, poterit legitime revocari, nisi praescriptione vel alia exceptione legitima actio huiusmodi excludatur.

The oracle of the Apostolic See (And below:) [Moreover] since it very often happens that bishops, successively, to religious places, from the revenues which pertain to the same, confer a portion beyond the fiftieth, in such a way that sometimes down to a third part or a fourth, and sometimes indeed more or less, such revenues are diminished, your fraternity has consulted us whether it is in any way permitted for their successors to revoke those things which shall have been granted in this manner beyond the fiftieth portion. We therefore thus respond to your inquiry, that, although it is defined in the canon that, if any of the bishops should wish perchance to build a monastery in his parish, and to endow it from the goods of the church over which he presides, he ought not there to bestow more than the fiftieth; but to a church which he may wish to inform with monastic rules or to magnify for his own burials, not more than the hundredth part of the income of the church which he presides over he ought to grant; since, however, in the same canon it is subsequently adjoined that this equity of tempering be observed—namely, that to him to whom he grants he confer a competent subsidy, and to him from whom he takes he not inflict grievous damages—with this caution indeed kept, that he assume only one remuneration from these two, whichever shall have pleased him, this is always to be observed: that one bishop or another ought not only not to confer more, but neither as much, nor less, with grave detriment of his church, whether he wishes to do it at once and in a single act, or by conferring several times successively upon the same or different churches. Whence, when grave detriment—whether of possessions or of proceeds, and whether pertaining to the episcopal table or to the cathedral church—in whatever portion shall be established to have been conferred, it may be legitimately revoked, unless by prescription or another legitimate exception such an action is excluded.

Nam, etsi prima facie praesumatur, quod collatio quinquagesimae vel centesimae partis grave non inferat detrimentum, quia tamen non solum si saepe, sed etiam, si semel id fiat, ex variis circumstantiis deprehendi potest interdum esse valde damnosum, quod quidem magis potest ex ostensione ipsius facti, quam expressione alicuius statuti cognosci : nec quinquagesima, nec centesima semel aut successive debet cum gravi ecclesiae damno conferri. Si vero in tantum abundet episcopus, ut sine damno ecclesiae suae possit amplius etiam quam per quinquagesimam vel centesimam partem necessitati alterius ecclesiae subvenire, quamvis per se non debeat summam excedere a canone praefinitam per quam incaute largiri volentibus est occursum : de superioris tamen auctoritate pontificis potest etiam in maiori summa [ex eius copia] inopiae alterius provideri. [Dat.

For, although at first glance it may be presumed that the bestowal of the fiftieth or hundredth part does not bring grave detriment, yet because not only if it be done often, but even if it be done once, from various circumstances it can sometimes be detected to be very damaging, which indeed can be recognized more from the showing of the fact itself than from the expression of any statute : neither the fiftieth nor the hundredth, once or successively, ought to be conferred with grave damage to the church. But if the bishop abounds to such an extent that, without harm to his own church, he can relieve the necessity of another church even by more than by the fiftieth or hundredth part, although of himself he ought not to exceed the sum pre-defined by the canon, by which a check has been put upon those wishing to give incautiously : yet by the authority of the superior pontiff provision may be made for the need of another even in a greater sum [out of his abundance]. [Given.

Lat. VIII. Id. Apr.

Lateran, 8th day before the Ides of April.

Ao. X. 1207.]

Year 10. 1207.]

CAP. X.

CHAPTER 10.

Donatio potest per donatorem, non per heredem eius, qui tacuit, ob ingratitudinem donatarii revocari in casibus hic expressis.

A donation can, on account of the ingratitude of the donatary, be revoked by the donor, not by the heir of him who kept silent, in the cases here expressed.

Gregorius IX.

Gregory 9.

Propter eius ingratitudinem, in quem liberalitas est collata, donatoris persona de rigore iuris eam potuit revocare : si forte in ipsum impias manus iniecerit, aut sibi atroces iniurias, seu grave rerum suarum damnum vel vitae periculum inferre praesumpserit; quod tamen ad donatoris, qui hoc tacuit, non extenditur succ essores.

On account of the ingratitude of him upon whom the liberality has been conferred, the person of the donor could, by the rigor of the law, revoke it : if perchance he has laid impious hands upon him, or has presumed to inflict upon him atrocious injuries, or grave damage to his goods, or danger to life; which, however, does not extend to the successors of the donor who kept this silent.

TITULUS XXV. DE PECULIO CLERICORUM.

TITLE 25. ON THE PECULIUM OF CLERICS.

CAP. I.

CHAPTER 1.

Quaesitum a rectore ecclesiae, tempore promotionis nihil habente, praesumitur de bonis ecclesiae quaesitum.

What is acquired by the rector of a church, having nothing at the time of his promotion, is presumed to have been acquired from the goods of the church.

Ex concilio Arelatensi.

From the Council of Arles.

Investigandum est, si nihil patrimonii habens presbyter, quamdo promotus est ad ecclesiasticum ordinem, postea emerit praedia, cuius iuris sint, quoniam ecclesiae, ad quam nihil habens promotus est, esse debent iuxta canonicam auctoritatem.

It must be investigated, if a presbyter having no patrimony, when he was promoted to the ecclesiastical order, afterwards purchased estates, of what right they are, since they ought to belong to the church to which, having nothing, he was promoted, according to canonical authority.

CAP. II.

CHAPTER 2.

De emptis per praelatum de bonis ecclesiae debet instrumentum confici nomine ecclesiae; alias debet praelatus ab administratione removeri.

Concerning purchases made by a prelate from the goods of the church, the instrument ought to be drawn up in the name of the church; otherwise the prelate ought to be removed from administration.

Ex eodem.

From the same.

Presbyter, quum dioecesim tenet, de eis, quae superemerit, ad ipsius ecclesiae nomen scripturam faciat, aut ab eius, quam tenuit, ecclesiae ordinatione discedat.

A presbyter, when he holds a diocese, concerning those things which he has purchased over and above, should make a written instrument in the name of that church itself, or else depart from the ordination of that church which he held.

CAP. III.

CHAPTER 3.

Quaesita per episcopum post consecrationem suam ecclesiae relinquenda sunt.

Things acquired by the bishop after his consecration are to be left to the church.

Ex epistola Pii Papae.

From the epistle of Pope Pius.

Ut unusquisque presbyter res, quas post dies consecrationis acquisierit, propriae ecclesiae relinquat.

That each presbyter leave to his own church the things which he has acquired after the day of consecration.

CAP. IV.

CHAPTER 4.

Empta per praelatum ex emolumentis ecclesiae efficiuntur ecclesiae, licet praelatus emerit nomine alieno.

Things purchased by the prelate from the emoluments of the church are made the church’s, even if the prelate has bought in another’s name.

Ex concilio Remensi.

From the Council of Reims.

Inquirendum est, si quis presbyterorum de reditibus ecclesiae, vel oblationibus, vel votis fidelium alieno nomine res comparavit et ibi structuras fecerit, vel quae ad ecclesiam pertinent ibidem collocaverit; [et mulierum frequentationem inibi fieri permiserit, vel quod turpius est, tales mulieres ibidem habuerit, quae benificium suum exerceant et curam domus agant et ad eorum loca incongrue recurrerit, frequentaverit vel manserit, quoniam contra decreta agitur, a quibus perpetratur, quia sicut eodem presbyter frequenter veniens manserit. Contra decreta canonum hoc malum agitur,] quia, sicut nec suo, ita nec alieno nomine presbyter [vel quilibet sub regula] foenus exercere, multo minus fraudem facere de facultatibus ecclesiasticis debet : quoniam hoc sacrilegium est, et par crimini [Ananiae et Sapphirae et] Iudae furis, qui sacras oblationes [quae ad usus fidelium ac pauperum mittebantur] asportabat et furabatur.

It must be inquired, if any of the presbyters from the revenues of the church, or the oblations, or the vows of the faithful has acquired goods in another’s name and has made structures there, or has placed there the things which pertain to the church; [and has permitted a frequenting of women to take place therein, or, what is more shameful, has had such women there who exercise their benefice and take care of the house, and has inappropriately run back to their places, has frequented or has stayed, since it is acted against the decrees, by which it is perpetrated, since, just as the same presbyter, coming frequently, has stayed. Against the decrees of the canons this evil is done,] because, just as neither in his own, so neither in another’s name ought a presbyter [or anyone under rule] to practice usury, much less to commit fraud concerning ecclesiastical resources : since this is sacrilege, and equal to the crime of [Ananias and Sapphira and] Judas the thief, who carried off and stole the sacred oblations [which were being sent for the uses of the faithful and the poor].

CAP. V.

CHAPTER 5.

Meliorationes, factae per praelatum in rebus ecclesiae, sunt suae in vita, etiami dimittat beneficium; sed de his testari non potest. H. d. secundum intellectum satis notabilem.

Ameliorations, made by the prelate in the goods of the church, are his during life, even if he resign the benefice; but concerning these he cannot make testament. H. d. according to a quite notable understanding.

Ex concilio Toletano.

From the Council of Toledo.

Si quis sane clericorum agella vel vincolas in terra ecclesiae sibi fecisse probabitur sustentandae vitae causa, usque ad diem obitus sui possideat; verum post suum de hac luce decessum iuxta priorum canonum constitutiones ius suum ecclesiae sanctae restituat, nec testamentario aut successorio iure cuiquam heredum proheredumve relinquat, nisi forsan cui episcopus pro servitiis ac praestati one ecclesiae largiri voluerit.

If indeed any of the clerics shall be proven to have made for himself little fields or vine-rows on church land for the sake of sustaining life, let him possess them until the day of his obit; but after his departure from this light, according to the constitutions of the prior canons let him restore its right to the church holy, and let him not leave it by testamentary or successorial right to any heirs or coheirs, unless perhaps to someone upon whom the bishop may have wished to bestow it for services and prestation to the church.

TITULUS XXVI. DE TESTAMENTIS ET ULTIMIS VOLUNTATIBUS.

TITLE 26. ON TESTAMENTS AND LAST WILLS.

CAP. I.

CHAPTER 1.

Episcopus de rebus patrimonialibus testari potest; de rebus vero ecclesiae seu intuitu ecclesiae quaesitis testari non valet.

A bishop can make a testament concerning patrimonial things; but concerning the things of the church or those acquired in view of the church, he may not validly make a testament.

Gregorius IX. Antonio Subdiacono.

Gregory 9. To Anthony the Subdeacon.

Quorundam ad nos relatione pervenit, quod I. Attellanae civitatis episcopus, dum de hac luce migraret, condito testamento in octo unciis totius substantiae suae nurum suam heredem instituit, et ecclesiam suam in residuis quatuor. Hortamur ergo experientiam tuam, ut sollicite hoc discutias, et, quicquid ipsum habuisse patuerit, a qualibet persona detineri nullatenus patiaris, nisi hoc solum, quod eum ante episcopatus ordinem proprium habuisse constiterit. Quicquid vero ecclesiae vel ante ipsius consecrationem fuisse cognoveris, vel in episcopatus ordine praedictum episcopum acquisivisse, in eiusdem ecclesiae dominio conservetur.

It has come to us by the report of certain persons, that I., bishop of the city of Attella, while he was departing from this light, having made a will, in eight ounces of the entire substance of his instituted his daughter-in-law as heir, and his church in the remaining four. We therefore exhort your experience to examine this carefully, and that, whatever it shall be evident that he himself had, you by no means allow to be detained by any person, except this alone, namely what it shall have been established that he had as his own before the order of the episcopate. But whatever you ascertain either to have been of the church or that the aforesaid bishop acquired while in the order of the episcopate, let it be conserved in the dominion of the same church.

[ne quisquam exinde aliquid usurpare qualibet occasione praesumat.]

[lest anyone presume to usurp anything therefrom on any occasion.]

CAP. II.

CHAPTER 2.

Abbatissa testari non potest etiamsi nunquam induisset habitum monachalem.

An abbess cannot make a testament, even if she had never put on the monastic habit.

Idem.

The same.

Quia ingredientibus [monasterium convertendi gratia ulterius nulla sit testandi licentia, sed res eorum eiusdem monasterii fiant, aperta legis definitione decretum est.] Gabina abbatissa conquesta est, S. quondam abbatissam monasterii sui, postquam regendi suscepit officium, condito testamento legata quibusdam reliquisse, dicens, eam usque in diem obitus sui non induisse habitum monachalem, sed in vestibus, quibus utuntur loci illius presbyteri, permansisse, sicut et illa, quae ante ipsam fuerat abbatissa, et hoc paene ex consuetudine licuisse. (Et infra:) Necessarium ergo visum est, tam cum consiliariis nostris, quam cum aliis huius civitatis doctis viris, quid esset [agendum] de lege tractare; qui tractantes responderunt, postquam [solenni more] abbatissa ab episcopo ordinata est et in monasterio per annos plurimos usque ad obitum praefuit, vestis qualitatem ad culpam forte episcopi pertinere, qui eam sic esse permisit, non tamen potuisse praeiudicium monasterio irrogare, sed res ipsius eidem loco, ex quo illic ingressa, et abbatissa constituta est, de iure competere. Et ideo [quia ex dimissis illicite rebus etc.]

Because for those entering [the monastery for the sake of conversion there is thereafter no license to make a testament, but their property becomes that of the same monastery; this has been decreed by a clear definition of the law.] Abbess Gabina complained that S., formerly abbess of her monastery, after she took up the office of governing, having drawn up a testament, had left legacies to certain persons, saying that she, up to the day of her death, had not put on the monastic habit, but had remained in the garments which the presbyters of that place use, just as also she who had been abbess before her, and that this had been almost permitted by custom. (And below:) It therefore seemed necessary, both with our counselors and with other learned men of this city, to treat from the law what ought to be [done]; and they, conducting the discussion, replied that, after the abbess had been ordained by the bishop [in solemn manner] and had presided in the monastery for very many years up to her death, the quality of the clothing pertained perhaps to the fault of the bishop, who allowed her to be thus, yet could not have inflicted prejudice upon the monastery, but that her property rightfully belonged to the same place, from the time when she entered there and was constituted abbess. And therefore [because from the things unlawfully alienated, etc.]

CAP. III.

CHAPTER 3.

Si infra annum a die monitionis non fit exsecutio testamenti per debentem exsequi, devolvitur exsecutio ad episcopum.

If within a year from the day of the monition the execution of the testament is not carried out by the one bound to execute it, the execution devolves to the bishop.

Idem.

The same.

Nos quidem [arbitramur, quod ad imminentiam expletionis piarum rerum ipse te tuus satis ordo compellat. Sed ne zelum tuum cuiuslibet interventus remissionis emolliat, de his etiam te specialiter iudicavimus exhortandum.] Pervenit [siquidem] ad nos, S. de hac luce migrantem supremae voluntatis elogio monasterium praecepisse fundari, cuius desiderium a T. religiosa femina eius herede protrahitur. Quamobrem te hortamur, ut eam commoneas, quatenus infra annum monasterium, quod iussum est, debeat ordinare, et cuncta secundum voluntatem defuncti sine altercatione construere.

We indeed [judge that, as to the imminence of the completion of pious works, your own order itself sufficiently compels you. But lest any intervening relaxation soften your zeal, we have also judged that you should be specially exhorted concerning these matters.] It has come [indeed] to us that S., departing from this light, by a testamentary statement of his last will, ordered a monastery to be founded, the fulfillment of whose desire is being protracted by T., a religious woman, his heir. Wherefore we exhort you to remind her, to the end that within a year she ought to establish the monastery that has been commanded, and to construct everything according to the will of the deceased without altercation.

Quod si infra praedictum tempus [aliqua perficere negligentia vel calliditate distulerit, ut] sive in loco [eo] quo constitutum fuerat, seu certe, si ibi non potest, et alibi placet ordinari, tecum implere neglexerit, tunc per te aedificetur, et omnia per te loco ipsi venerabili sine diminutione qualibet assignentur. Sic enim et ante tremendum iudicem tuum sententiam remissionis effugies, et secundum piisimas leges dilatas defunctorum pias voluntates episcopali decens est studio adimpleri.

But if within the aforesaid time [she shall have deferred accomplishing anything by negligence or by cunning, so that] whether in the place [it] where it had been established, or certainly, if it cannot be there and it is pleasing to be arranged elsewhere, she shall have neglected to fulfill it with you, then let it be built by you, and let all things be assigned by you to that venerable place without any diminution whatsoever. For thus also before the dreadful Judge you will escape the sentence of remissness, and according to the most pious laws it is fitting that the deferred pious wills of the deceased be fulfilled by episcopal zeal.

CAP. IV.

CHAPTER 4.

Debetur legatum, quamvis nudis verbis a testatore sit relictum Idem Petro Subdiacono.

A legacy is owed, although it has been left by the testator in bare words. The same to Peter the Subdeacon.

Idem Petro Subdiacono.

The same to Peter the Subdeacon.

Indicante (Et infra:) Cognovimus autem R. referente, quod moriens uxor Redempti unam concham argenteam nudis verbis iussit venundari, et suis dari libertis, et scutellam argenteam cuidam monasterio reliquisse; in quibus utrisque voluntatem eius per omnia volumus adimpleri, [ne ex rebus minimis peccata maiora capiamus.]

Indicating (And below:) We have learned however, with R. reporting, that as she was dying the wife of Redemptus ordered one silver shell to be sold by bare words, and to be given to her freedmen, and that she had bequeathed a silver small dish to a certain monastery; in which of the two alike we wish her will to be fulfilled in all respects, [lest from very small things we incur greater sins.]

CAP. V.

CHAPTER 5.

Non debetur legatum, quum testator rem non suam, sed ecclesiae legavit. H. d. simpliciter inhaerendo literae.

A legacy is not due, when the testator bequeathed a thing not his own, but the Church’s. In this case, by simply adhering to the letter.

Idem T. Episcopo.

The same to Bishop T.

Filius noster F. [vir eloquentissimus ad nos veniens] conquestus est nobis, quod quondam P. pater suus aliqua ecclesiae vestrae, sepulturae suae gratia, iuris alieni reliquit. Et quidem leges saeculi hoc habent, ut heres ad solvendum cogatur, si auctor eius rem legaverit alienam. Sed quia lege Dei, non autem lege huius saeculi vivimus, valde mihi videtur iniustum, ut res tibi legatae, quae cuiusdam ecclesiae esse perhibentur, a te teneantur, qui aliena restituere debuisti.

Our son F. [a most eloquent man coming to us] has complained to us that once P., his father, left to your church certain things, for the sake of his burial, of alien right. And indeed the laws of the age provide this, that the heir is compelled to pay, if his author has bequeathed an alien thing. But because we live by the law of God, not by the law of this age, it seems to me very unjust that the things bequeathed to you, which are held to be of a certain church, are held by you, who ought to have restored what was another’s.

CAP. VI.

CHAPTER 6.

Heredi, non adimplenti iussa testatoris, ab episcopo interdicitur res a testatore relicta. H. d. inhaerendo literae.

To the heir not fulfilling the testator’s injunctions, the thing left by the testator is interdicted by the bishop. H. d. by adhering to the letter.

Ex concilio Maguntino.

From the Council of Mainz.

Si heredes iussa testatoris non adimpleverint, ab episcopo loci illius omnis res, quae eis relicta est, canonice interdicatur cum fructibus et ceteris emolumentis, ut vota defuncti adimpleantur.

If the heirs shall not have fulfilled the testator’s orders, let all the property which has been left to them be canonically interdicted by the bishop of that place, together with the fruits and the other emoluments, so that the vows of the deceased may be fulfilled.

CAP. VII.

CHAPTER 7.

De bonis per ecclesiam acquisitis clerici testari non possunt.

As to goods acquired through the church, clerics cannot make a will.

Ex concilio Lateranensi.

From the Lateran Council.

Quum in officiis caritatis primo loco illis teneamur obnoxii, a quibus beneficium nos cognoscimus recipisse, econtra quidam clerici, quum ab ecclesiis suis multa beneficia perceperint, bona per eas acquisita in alios transferre praesumunt. Hoc igitur, quia et antiquis canonibus constat inhibitum, nos etiam nihilominus prohibemus [et] indemnitati ecclesiarum providere volentes, sive intestati decesserint, sive aliis conferre voluerint, penes ecclesias eadem bona praecipimus remanere. Praeterea etc.

Since in the offices of charity we are in the first place held obligated to those by whom we know that we have received a benefit, conversely certain clerics, although they have received many benefits from their churches, presume to transfer to others the goods acquired through them. Therefore, since this is known also to be forbidden by the ancient canons, we likewise nevertheless prohibit [and] wishing to provide for the indemnity of the churches, and we command the same goods to remain with the churches, whether they shall have died intestate or have wished to confer them upon others. Furthermore, etc.

(cf. c.1.Ne prael. vices suas V.4.)

(cf. ch.1.Let not prelates their functions 5.4.)

CAP. VIII.

CHAPTER 8.

Moderatam eleemosynam de bonis per ecclesiam acquisitis clerici facere possunt, etiam in aegritudine constituti.

Clerics can give moderate alms from goods acquired through the church, even when they are in sickness.

Alexander III.

Alexander 3.

Ad haec praesentibus literis tibi innotescat, quod clerici de mobilibus, quae per ecclesiam sunt adepti, de iure testari non possunt; viventes tamen et sui compotes moderate valent aliqua de bonis ipsis non ratione testamenti, sed eleemosynae intuitu erogare in aegritudine etiam constituti.

To these matters let it be made known to you by these present letters to you, that clerics, concerning movables which they have acquired through the church, cannot by right make a testament; yet, while living and in control of themselves, they are able moderately to disburse some of those goods, not by way of a testament, but with a view to alms, even when placed in sickness also.

CAP. IX.

CHAPTER 9.

De bonis propriis vel acquisitis intuitu personae clerici testari possunt, de acquisitis intuitu ecclesiae non.

Concerning their own goods or those acquired in view of the person, clerics can make a will; concerning those acquired in view of the church, they cannot.

Idem Vigilensi Episcopo.

The same to the Bishop of Vigilensis.

Quia nos tua duxit prudentia consulendos, utrum clerici saeculares de mobilibus vel immobilibus rebus possint condere testamentum, Consultationi tuae taliter respondemus, quod licet clerici de his, quae paternae successionis vel cognationis intuitu aut de artificio sunt adepti, seu dono consanguineorum aut amicorum suorum, non habito respectu ad ecclesiam, pervenerunt ad ipsos, libere disponere valeant. De his tamen, quae consideratione ecclesiae perceperunt, nullum de iure possunt facere testamentum.

Since your prudence has led us to be consulted, whether secular clerics can compose a testament concerning movable or immovable things, we thus respond to your Consultation, that clerics, as to those things which they have obtained by reason of paternal succession or kinship, or from craft, or by the gift of their kinsmen or of their own friends, with no regard had to the church, which have come to them, may freely dispose. However, concerning those things which they have received in consideration of the church, they can make no testament by right.

CAP. X.

CHAPTER 10.

Valet testamentum, quod parochianus facit coram presbytero parochiali et duobus testibus, nec valet contraria consuetudo. H. d inhaerendo verbis literae.

The testament is valid, which a parishioner makes before the parochial presbyter and two witnesses, nor is a contrary custom valid. H. d by adhering to the words of the letter.

Idem Hostiensi Episcopo.

The same to the Bishop of Ostia.

Quum esses, frater episcope, in nostra praesentia constitutus, diligenti nobis narratione proposuisti, talem in tuo episcopatu consuetudinem obtinere, quod testamenta, quae fiunt in ultima voluntate ab iis, qui potestatem habent super alios, penitus rescinduntur, nisi cum subscriptione septem vel quinque testium fiant, secundum quod leges humanae decernunt. Quia vero a divina lege et sanctorum Patrum institutis, et a generali ecclesiae consuetudine id noscitur esse alienum; quum scriptum sit : " In ore duorum vel trium test ium stet omne verbum, " praescriptam consuetudinem penitus improbamus, et testamenta, quae parochiani vestri coram presbytero suo et tribus vel duabus aliis personis idoneis in extrema de cetero fecerint voluntate, firma decernimus permanere et robur obtinere perpetuae firmitatis, sub interminatione anathematis prohibentes, ne quis praesumptione qualibet huiusmodi rescindere audeat testamenta. [Praeterea quum principes etc.]

When you, brother bishop, had been set in our presence, by a careful narration to us you proposed that such a custom prevails in your bishopric: that testaments which are made in the last will by those who have power over others are utterly rescinded, unless they are made with the subscription of seven or five witnesses, according to what human laws decree. But since by divine law and by the institutes of the holy Fathers, and by the general custom of the Church, this is known to be alien—since it is written: "In the mouth of two or three witnesses let every word stand"—we utterly disapprove the aforesaid custom, and the testaments which your parishioners shall henceforth have made before their own presbyter and three or two other fit persons in their last will from now on, we decree are to remain firm and to obtain the strength of perpetual firmness, forbidding under the threat of anathema that anyone by any presumption should dare to rescind testaments of this sort. [Moreover, when princes etc.]

CAP. XI.

CHAPTER 11.

Valet ultima voluntas ad pias causas coram duobus testibus, et est casus singularis.

The last will is valid for pious causes before two witnesses, and it is a singular case.

Idem Iudicibus Velletrensibus.

The same to the Judges of Velletri.

Relatum est auribus nostris, quod, quum ad vestrum examen aliqua super testamentis relictis ecclesiae causa deducitur, vos secundum humanam, et non divinam legem in ea vultis procedere et, nisi septem vel quinque idonei testes intervenerint, omnino inde postponitis iudicare. Unde, quia huiusmodi causae de iudiciis ecclesiae, non secundum leges, sed secundum canones debent tractari, et his, divina scriptura testante, duo aut tres idonei testes sufficiunt, discretioni vestrae per apostolica scripta Mandamus, quatenus, quum aliqua causa talis ad vestrum fuerit examen deducta, eam non secundum leges, sed secundum decretorum statuta tractetis, et tribus aut duobus legitimis testibus requisitis [sitis contenti] quoniam scriptum est : " In ore duorum vel trium testium stat omne verbum. " [Dat.

It has been reported to our ears that, when some matter concerning testaments left to the church is brought before your examination, you wish to proceed in it according to human and not divine law and, unless seven or five suitable witnesses have intervened, you entirely postpone judging it. Wherefore, since causes of this kind, as judgments of the church, ought to be handled not according to the laws but according to the canons, and for these, divine Scripture bearing witness, two or three suitable witnesses suffice, to your discretion through apostolic writings we command, that when any such cause has been brought to your examination, you handle it not according to the laws but according to the statutes of the Decretals, and, with three or two lawful witnesses required [be content], since it is written: " In the mouth of two or three witnesses every word stands. " [Given.

Beneventi Kal. Ian.]

At Benevento, on the Kalends of January.]

CAP. XII.

CHAPTER 12.

De propriis potest testari clericus; in acquisitis per ecclesiam etiamsi sint mobilia, succedit ecclesia vel successor; potest tamen aliqua servitoribus vel pauperibus elargiri. Si autem defunctus habet plures ecclesias vel beneficia, fiet aeque divisio inter illa.

Concerning his own property, a cleric can make a testament; in acquisitions through the church, even if they are movables, the Church or the successor succeeds; nevertheless he can bestow some things upon the servitors or the poor. But if the deceased has several churches or benefices, an equal division will be made among them.

Idem Electo et Capitulo Cassanensibus.

The Same to the Elect and the Chapter of Cassano.

Relatum est auribus nostris, quod, quia statuimus in Lateranensi concilio, ut bona per ecclesiam acquisita ad eam in clericorum obitu devolvantur, dubitatis, an hoc sit de immobilibus tantum, vel de mobilibus sentiendum. Responso quoque nostro quaeritis edoceri, si praescripta bona in usus episcopi vel eius, qui clerico decedenti successeritis, de iure transeant, vel communi ecclesiae utilitati debeant applicari. His itaque breviter Respondemus, quod generaliter bona quaelibet per ecclesiam acquisita eis debent iuxta Lateranense concilium post acquirentis obitum remanere.

It has been reported to our ears that, because we have decreed in the Lateran council that goods acquired through the church should devolve to it upon the obit of clerics, you doubt whether this is to be understood of immovables only, or also of movables. You also seek to be instructed by our response whether the prescribed goods pass de jure into the uses of the bishop or of him who shall have succeeded the dying cleric, or whether they ought to be applied to the common utility of the church. Therefore to these things briefly We respond, that generally any goods whatsoever acquired through the church ought, according to the Lateran council, to remain to them after the acquirer’s death.

Nomine autem ecclesiae non solum episcopus vel successor clerici morientis, ubi est collegium clericorum, sed communis congregatio intelligitur, quae rerum illarum debet canonicam distributionem et curam habere. Ubi autem in loco defuncti tantum unus est ordinandus, is ea bona, sicut et alia ipsius ecclesiae, in Dei timore dispenset. Licet autem mobilia per ecclesiam acquisita, ut duximus, de iure in alios pro morientis arbitrio transferri non possint consuetudinis tamen est non improbandae, ut de his pauperibus, et religiosis locis, et illis, qui viventi servierant sive consanguinei sint sive alii, aliqua iuxta servitii meritum conferantur.

By the name of the church, however, not only the bishop or the successor of the dying cleric, where there is a college of clerics, is understood, but the common congregation, which ought to have the canonical distribution and care of those things. But where in the place of the deceased only one is to be ordained, let him dispense those goods, as also the other goods of that church, in the fear of God. And although the movables acquired through the church, as we have judged, cannot by law be transferred to others at the discretion of the dying man, nevertheless it is a custom not to be disapproved, that from these some things be conferred upon the poor, and religious places, and those who had served him while living, whether they be kinsmen or others, according to the merit of their service.

Ceterum, quae ex hereditate, vel artificio aut doctrina proveniunt, distribuantur pro arbitrio decedentis. Quia vero nonnulli in diversis ecclesiis beneficia possident, ita distinguimus, ut dividantur quae habuerant per aestimationem congruam inter ipsos.

Moreover, those things which proceed from inheritance, or from craft/profession or learning, let them be distributed according to the decedent’s arbitrament. Since indeed some possess benefices in diverse churches, thus we distinguish, that what they had held be divided by appropriate estimation among themselves.

CAP. XIII.

CHAPTER 13.

Tenet testamentum, si quis extremam voluntatem suam alterius dispositioni committit, et dicitur testatus ad pias causas. H. d. secundum intellectum notabiliorem.

The testament holds, if someone commits his last will to another’s disposition, and is said to have made a will for pious causes. Here, according to the more notable understanding.

Innocentius III. Altissiodorensi Episcopo.

Innocent 3. To the Bishop of Auxerre.

Quum tibi de benignitate (Et infra: [cf. c.18.de verb. sign. V.40.]) In secundavero quaestione dicimus, quod qui extremam voluntatem in alterius dispositionem committit non videtur decedere intestatus.

Since to you concerning benignity (And below: [cf. c.18.de verb. sign.5. 40.]) In the secondquestion indeed we say, that he who commits his last will into another’s disposition does not seem to die intestate.

[Dat. Laterani1202.]

[Dated at the Lateran1202.]

CAP. XIV.

CHAPTER 14.

De relictis ecclesiae petit episcopus partem suam, licet aliquid fuerit sibi a testatore relictum; nisi eo modo et non in fraudem fuerit relictum a testatore, quod maneret ea parte contentus, et legatum agnoverit.

Concerning bequests left to the church, the bishop claims his share, although something may have been left to him by the testator; unless it was left by the testator in such a manner, and not in fraud, that he would remain content with that portion, and has acknowledged the legacy.

Idem C. tit. S. Laurentii in Lucina Presbytero cardinali.

The same to C., Cardinal Priest of the Title of St. Lawrence in Lucina.

Officii (Et infra: [cf. c.38.de elect. I.6.]) Secundo quaesivisti, quum quis in testamento relinquit episcopo propriam portionem, et alia multa monasteriis vel ecclesiisaliisque dimittit, utrum episcopus ex illis legit imam possit petere portionem, adiiciens, an, quum aliquis ex testamento in fraudem modicum constituerit mortuarium, et alia dimiserit pro anima sua plura, nihilominus possit episcopus exigere portionem de aliis a canone constitutam. Nos autem super his Consultationi tuae taliter respondemus, quod, si portionem illam cum conditione legavit episcopo, ut esset ea sola contentus, et eam episcopus acceptavit, quia per hoc aliis renunciasse videtur, de ceteris non poterit exigere portionem.

Of the office (And below: [cf. ch.38.on election 1.6.]) Secondly you asked, when someone in a testament leaves to the bishop his own portion, and many other things to monasteries or churchesand to others he leaves, whether the bishop can from those demand the legitimate portion, adding whether, when someone in a testament has, in fraud, set a small mortuary, and has left more things for his soul, nevertheless the bishop can exact from the others the portion established by the canon. But we, moreover, concerning these things we reply thus to your consultation: that, if he bequeathed that portion to the bishop with the condition that he be content with that alone, and the bishop accepted it, since by this he seems to have renounced the others, he will not be able to exact a portion from the rest.

Quodsi eam ipsi absolute reliquit, portionem sibi debitam poterit nihilominus de ceteris vindicare. Si vero constiterit, quod in fraudem modicum constituit mortuarium, ut in ceteris episcopus portione debita fraudaretur, quia fraus et dolus alicui patrocinari non debent, episcopus portionem ex illis poterit exigere a canone constitutam, salvis indulgentiis Romani Pontificis, quae quibusdam regularibus sunt concessae. [Requisisti etc.

But if he left it to him absolutely, he will nevertheless be able to vindicate for himself from the rest the portion owed to him. But if it be established that he set a small mortuary in fraud, so that in the other things the bishop might be defrauded of the due portion, since fraud and dolus ought not to afford patronage to anyone, the bishop can exact from those the portion established by canon, saving the indulgences of the Roman Pontiff, which have been granted to certain regulars. [Requisisti etc.

cf. cap. seq.]

cf. the following chapter.]

CAP. XV.

CHAPTER 15.

Relictum episcopo contemplatione personae, non dividitur cum ecclesia cathedrali; secus, si contemplatione ecclesiae, sive nihil relinquatur ecclesiae sive aliquid, sive coniunctim sive separatim. Si autem soli ecclesiae est factum relictum, episcopus habebit portionem canonicam. Praesumitur autem relictum contemplatione ecclesiae factum, quando fit ab extraneo habente administrationem, secus, si fiat ab administrationem non habente.

A bequest to the bishop in consideration of the person is not divided with the cathedral church; otherwise, if in consideration of the church, whether nothing is left to the church or something, whether jointly or separately. But if the bequest has been made to the church alone, the bishop will have the canonical portion. Moreover, it is presumed that a bequest was made in consideration of the church when it is made by an outsider having the administration; otherwise, if it is made by one not having the administration.

Cum ecclesiis vero inferioribus episcopus non dividit sibi relictum, quia non est sibi tanta communio cum ecclesiis inferioribus, sicut cum cathedrali.

However, with the lower churches the bishop does not divide the bequest to himself, because there is not for him so great a communion with the lower churches as with the cathedral.

Idem.

The same.

Requisisti de his, quae testator pro anima sua legat in ultima voluntate, qualiter sint inter episcopum et ecclesiam dividenda. Et quidem regulariter verum est, quod episcopus debet de his secundum diversas consuetudines tertiam vel quartam portionem habere; sed considerandum est diligenter, utrum testator leget hoc modo : " re linquo, inquit, istud episcopo, " an : " relinquo istud ecclesiae; " vel : " relinquo istu d episcopo et ecclesiae; " an : " relinquo istud episco po et relinquo illud ecclesiae. " In primo casu distinguendum est, utrum relinquatur illud episcopo ab extraneo, an a propinquo.

You have inquired concerning those things which a testator bequeaths for his soul in his last will, how they ought to be divided between the bishop and the church. And indeed, as a rule it is true that the bishop ought, according to various customs, to have a third or a fourth portion; but it must be considered carefully whether the testator bequeaths in this way : " I bequeath, he says, this to the bishop, " or : " I bequeath this to the church; " or : " I bequeath this to the bishop and the church; " or : " I bequeath this to the bishop and I bequeath that to the church. " In the first case it must be distinguished whether that is left to the bishop by an outsider, or by a relative.

Si ab extraneo, generaliter verum est, quod praesumitur esse relictum intuitu ecclesiae, non personae. Unde cathedralis ecclesia de illo potest canonicam petere portionem, quemadmodum episcopo competit sua portio, si aliquid ipsi ecclesiae relinquatur. Et hoc utique verum est, nisi testator exprimat, quod velit illud tantum esse episcopi, non ecclesiae.

If by an outsider, it is generally true that it is presumed to have been left in view of the church, not the person. Whence the cathedral church can ask for the canonical portion from it, just as the bishop’s own portion is due to him, if anything is left to the church itself. And this is assuredly true, unless the testator expresses that he wishes that to be the bishop’s alone, not the church’s.

In quo casu servanda est dispositio testatoris; secus autem, si exprimat, quod velit esse illud tantum ecclesiae, non episcopi, quia privata dispositio testatoris non potest generalem constitutionem canonis immutare. Nec est contrarium, quod in canone legitur, videlicet quod pontifices quibus ab extraneis aliquid aut cum ecclesia aut sequestratim dimittitur aut donatur, quia hoc ille, qui donat, pro redemptione animae suae, non pro commodo sacerdotis probatur offerre, non quasi suum proprium, sed quasi dimissum ecclesiae inter facultates ecclesiae computabunt, quoniam hoc est verum, quum testator ita sequestratim legat illud episcopo, quod non exprimit, utrum velit ad episcopum tantum, et non ad ecclesiam pertinere. Si vero relinquatur illud episcopo a propinquo, praesumitur esse relictum non intuitu ecclesiae, sed personae, nisi forte contrarium probaretur, et de isto nihil potest ecclesia petere in vita eius.

In which case the testator’s disposition is to be observed; otherwise, if he states that he wants that to belong to the church alone, not to the bishop, because the private disposition of the testator cannot change the general constitution of the canon. Nor is it contrary to what is read in the canon, namely, that pontiffs to whom by outsiders something is either left together with the church or separately, or is donated—because he who gives this is proved to offer it for the redemption of his soul, not for the advantage of the priest—will reckon it not as their own proper property, but as if left to the church, among the faculties (assets) of the church; since this is true when the testator thus separately bequeaths it to the bishop, in that he does not express whether he wishes it to pertain to the bishop alone and not to the church. But if it is left to the bishop by a kinsman, it is presumed to have been left not in view of the church, but of the person, unless perhaps the contrary were proved; and concerning this the church can demand nothing during his lifetime.

Quod si relinquatur episcopo et ecclesiae, de illo canonica inter ipsos est divisio facienda. Si vero istud episcopo, et illud ecclesiae relinquatur, sive aequalia sive inaequalia sint relicta, reducenda sunt ad divisionem canonicam inter episcopum et ecclesiam cathedralem, nisi ambo velint esse testatoris dispositione contenti; quam propter ultimae voluntatis favorem satis decens est observare, ubi neque fraus intervenit, neque dolus, neque quisquam nimium defraudatur debita portione. Secus autem est, si aliquid legetur episcopo, et aliqua capellis vel monasteriis aut aliis piis locis.

But if it be left to the bishop and to the church, a canonical division between them is to be made from it. If indeed this be left to the bishop and that to the church, whether the things left are equal or unequal, they must be reduced to the canonical division between the bishop and the cathedral church, unless both are willing to be content with the testator’s disposition; which, on account of the favor shown to the last will, it is quite seemly to observe, where neither fraud intervenes, nor deceit, nor is anyone excessively defrauded of the due portion. It is otherwise, however, if something is bequeathed to the bishop, and some things to chapels or monasteries or other pious places.

Nam in hoc casu quod legatur episcopo eius est praecipuum cum ecclesia cathedrali, quemadmodum si cuilibet alii legaretur. Et de illis quae aliis legantur, portionem canonicam nihilominus obtinebit, quoniam non est tanta communio inter episcopum et inter capellas et monasteria seu alia pia loca, quanta est inter episcopum et ecclesiam cathedralem, cui est spirituali coniugio copulatus. Unde quae acquirit episcopus non illis, sed isti tantum acquirit.

For in this case that which is bequeathed to the bishop is his preferential share (praecipuum) together with the cathedral church, just as if it were bequeathed to any other person. And of those things which are bequeathed to others, he will nonetheless obtain the canonical portion, since there is not so great a communion between the bishop and the chapels and monasteries or other pious places as there is between the bishop and the cathedral church, to which he is coupled by a spiritual conjugal-bond. Whence the things which the bishop acquires he acquires not for those, but for this one only.

Illud autem est generaliter observandum circa eum, qui potest proprium possidere, praelationem vel administrationem ecclesiae non habentem, quod si ei aliquid specialiter relinquatur, non solum a propinquo, verum etiam ab extraneo, intelligitur esse relictum non intuitu ecclesiae, sed personae, nisi probatio in contrarium appareret. Et idcirco de illo nec episcopus, nec ecclesia potest in vita eius sibi aliquid vendicare. Et hoc intelligitur esse verum, quum fraus minime procuratur, quae, si detecta fuerit, patrocinari non debet.

But this is to be observed generally concerning him who is able to possess property of his own, not holding a prelature or administration of the church: that if anything is specially bequeathed to him, not only by a kinsman but also by a stranger, it is understood to have been left not in view of the church, but of the person, unless proof to the contrary should appear. And therefore, from that, neither the bishop nor the church can, during his life, claim anything to itself. And this is understood to be true when fraud is in no wise contrived, which, if it shall have been detected, ought not to be countenanced.

[Significasti praeterea etc. cf. c.9.de poenit. V.38.]

[You have signified moreover, etc. cf. ch.9.on penance 5.38.]

CAP. XVI.

CHAPTER 16.

In bonis patris, matris et aviae habet quis debitum iure naturae, in qua gravari nequit; et filius, rogatus de restituenda hereditate sub conditione, detrahit debitum iure naturae et Trebellianicam, in qua computantur fructus post litis contestationem percepti.

In the goods of the father, mother, and grandmother, one has a debt by the law of nature, under which he cannot be burdened; and the son, when asked concerning the restoration of the inheritance under a condition, subtracts the debt by the law of nature and the Trebellianic portion, in which the fruits received after the contestation of the suit are counted.

Idem Episcopo Tuscano.

The same to the Tuscan Bishop.

Raynutius de Clera, duas habens filias, Alterocham videlicet et Adiectam, matrem insuper Cleram, et uxorem nomine Adelasiam, in extremis positus condidit testamentum, Alterochae filiae puberi ultra dotem, quam ei dederat, domum et quendam hortum in eodem testamento relinquens. Adiectae vero impuberi reliquit cetera bona sua, adiiciens, ut Alterocha et soboles, quam gestabat in utero, quum eo tempore praegnans esset, eidem impuberi succederent, si absque liberis moreretur. Tutoribus insuper, quos Adiectae impuberi filiae dederat, idem testator iniunxit, ut eandem cum omnibus bonis suis matrimonio copularent. Mortuo itaque testatore tutores impuberis eam cum omnibus bonis suis, eidem relictis a patre, iure Lombardo cuidam Petro nomine tradiderunt.

Raynutius of Clera, having two daughters, namely Alterocha and Adiecta, and moreover a mother Clera, and a wife by the name Adelasia, when placed in extremis made a testament, leaving to his daughter Alterocha, of full age, beyond the dowry which he had given her, a house and a certain garden in the same testament. To Adiecta, indeed, underage, he left his other goods, adding that Alterocha and the offspring which she was carrying in the womb, since at that time she was pregnant, should succeed to the same underage girl, if she should die without children. Moreover, upon the guardians, whom he had given to Adiecta his underage daughter, the same testator enjoined that they should couple her in matrimony together with all her goods. The testator having died, therefore, the guardians of the underage girl delivered her with all her goods, left to her by her father, by Lombard law to a certain man named Peter.

Quae, quum per quadriennium cohabitasset eidem, filium ex eo suscipiens, tandem sine liberis est defuncta cuius bona idem P. maritus eius, superstes aliquanto tempore, possedit in pace. Qui, cum alia muliere matrimonium contrahens, et filios suscipiens ex eadem, diem clausit extremum. Postmodum vero inter Alterocham et filium eius Montanellum ex una parte, ac filios eiusdem P. et Raynerium tutorem eorum ex altera super bonis praedictis eiusdem Adiectae suscitata materia quaestionis, coeperunt coram G. iudice Tuscanensi ad invicem litigare, coram quo Alterocha et M. filius eius bona quondam Raynutii, patris eiusdem Alteroccae, tanquam ex causa fideicommissi vel substitutionis sibi debita petierunt, Rainerio tutore filiorum praedicti P. ex adverso dicente, quod obstabat illis annalis praescriptio, usucapio pro dote ac longi temporis silentium diuturnum.

She, when she had cohabited with him for a four-year period, receiving a son from him, at length died without children, whose goods the same P., her husband, surviving for some time, possessed in peace. He, contracting marriage with another woman, and receiving sons from the same, closed his last day. Afterwards indeed, between Alterocha and her son Montanellum on the one part, and the sons of that same P. and Raynerius their tutor on the other, a matter of question having been stirred up concerning the aforesaid goods of that same Adiecta, they began to litigate with one another before G., Tuscan judge, before whom Alterocha and M., her son, sought the goods formerly of Raynutius, the father of that same Alterocca, as due to themselves by reason of a fideicommiss or substitution, with Rainerio, tutor of the sons of the aforesaid P., saying on the contrary that an annual prescription, usucaption for dowry, and the prolonged silence of long time stood in their way.

Insuper allegabat, quod de bonis illis tam tertia Clerae, praedicti R. matris testatoris, et tertia Adelasiae uxoris eiusdem, quam etiam quarta per Trebellianum nomine ipsius Adiectae erant ante omnia deducendae. Dictus vero iudex, utriusque partis allegationibus et rationibus diligenter inspectis, supra dictum Raynerium tutorio nomine pupillorum in restitutione bonorum quondam Raynutii condemnavit, tertia Clerae primo deducta, quam Adiectae ac viro suo donaverat, de qua in substitutione, quam fecit Raynutius, non videtur aliquatenus cogitasse; deducta quoque tertia Adelasiae, quam ipsa P. vendiderat supra dicto. Praecepit etiam idem iudex, de his rebus illas tertias deducendas, de quibus deduci poterant secundum Tuscanae consuetudinem civitatis.

Moreover he alleged that from those goods both the third of Clera, the aforementioned R., mother of the testator, and the third of Adelasia, his wife, as also the fourth by the Trebellianum in the name of Adiecta herself, had to be deducted before all things. But the said judge, the allegations and reasons of both parties having been diligently inspected, condemned the aforesaid Raynerius, in the tutelary name of the wards, to the restitution of the goods of the late Raynutius, with the third of Clera first deducted, which he had donated to Adiecta and her husband, about which, in the substitution which Raynutius made, he does not seem in any way to have thought; with likewise the third of Adelasia deducted, which she herself had sold to the aforesaid P. The same judge also ordered that from those things those thirds be deducted, from which they could be deducted according to the Tuscan custom of the city.

Deduci praeterea quartam per Trebellianum idem iudex iniunxit, quum etiam quilibet extraneus restitutione gravatus eam deducere potuisset; sed utraque pars ab illa sententia provocavit. (Et infra:) Quum autem coram G. diacono cardinali auditore a nobis concesso fuisset diutius litigatum, ipse habito consilio peritorum de mandato nostro sententiam supra dicti Guezii iudicis, videlicet in eo, quod dixit, tertiam Clerae, et tertiam Adelasiae integraliter deducendas, idem cardinalis pronunciavit iniustam, et ab ea legitime provocatum, diffiniens, sic illas tertias deducendas, ut legitima portio, iure naturae debita Alterochae, illi salva sit in utraque; ad cuius restitutionem dictum deinde Raynerium condemnavit. In eo vero, quod quartam partem per Trebellianum idem iudex censuit retinendam, sententiam confirmavit eiusdem, ita videlicet, quod fructus, de bonis ipsus a tempore litis contestatae percepti a praedicto Petro et filiis eius post mortem Adiectae, computentur in ea. Qui si suffecerint ad quartam et fructus eius, eo nomine alia deductio nulla fiat; alioquin iuxta quantitatem fructuum perceptorum computationis ratio habeatur.

The same judge furthermore enjoined that the fourth be deducted by the Trebellianum, since even any outsider burdened with restitution could have deducted it; but both parties appealed from that sentence. (And below:) However, when before G., cardinal deacon, an auditor granted by us, there had been longer litigation, he, having taken counsel of experts, by our mandate pronounced the sentence of the above-said judge Guezius—namely in this, that he said the third of Clera and the third of Adelasia were to be deducted integrally—unjust, and that there had been a lawful appeal from it, determining that those thirds were to be deducted thus, that the legitimate portion, by the law of nature due to Alterocha, be kept safe to her in each; to the restitution of which he then condemned the said Raynerius. But in that point, in which the same judge held that the fourth part by the Trebellianum was to be retained, he confirmed his sentence, namely thus: that the fruits, from those goods, from the time of the contestation of the suit, received by the aforesaid Peter and his sons after the death of Adiecta, be reckoned into it. Which, if they shall have sufficed for the fourth and its fruits, under that title no other deduction be made; otherwise, a reckoning of computation be had according to the quantity of the fruits received.

Quia vero pater Adiectae ipsam in legitima non potuit aggravare, legitimam ipsam, videlicet eius partis, quae sibi debebatur ab intestato, deducendam censuit, et etiam retinendam, ita videlicet, quod deductio fiat tantummodo de his rebus, de quibus secundum Tuscanae consuetudinem civitatis fieri consuevit. In eo autem, quod praenominatus iudex condemnavit Raynerium nomine pupillorum suorum ad residui restitutionem Alterochae ac eius filio faciendam, ipsius sententiam confirmavit. Nos igitur, eiusdem cardinalis sententiam exigente iustitia promulgatam ratam habentes, ipsam auctoritate apostolica confirmamus.

Because indeed Adiecta’s father could not aggravate her in the legitimate portion, he judged that that legitimate portion, namely of that share which was owed to her from intestacy, was to be deducted and even retained, thus namely, that the deduction be made only from those things from which, according to the custom of the Tuscan city, it is accustomed to be made. But in that the aforesaid judge condemned Raynerius in the name of his own wards to make restitution of the residue to Alterocha and his son, he confirmed his sentence. We, therefore, holding as valid the sentence of the same cardinal promulgated as justice required, confirm it by apostolic authority.

CAP. XVII.

CHAPTER 17.

Episcopus compellit fideicommissarios seu executores testamenti ad exsequendas pias voluntates defunctorum, etiamsi testator hoc interdixisset.

The Bishop compels fideicommissaries or executors of the testament to carry out the pious wills of the deceased, even if the testator had interdicted this.

Gregorius IX. Nomon. Episcopo.

Gregory 9. To the Bishop of Nomon.

Tua nobis fraternitas intimavit, quod nonnulli, tam religiosi quam clerici saeculares et laici, pecuniam et alia bona, quae per manus eorum ex testamentis decedentium debent in usus pios expendi, non dubitant aliis usibus applicare. Quum igitur in omnibus piis voluntatibus sit per locorum episcopos providendum, ut secundum defuncti voluntatem universa procedant, licet etiam a testatoribus id contingeret interdici; mandamus, quatenus exsecutores testamentorum huiusmodi, ut bona ipsa fideliter et plenarie in usus praedictos expendant, monitione praemissa compellas.

Your fraternity has intimated to us that certain persons, both religious and secular clerics and laymen, do not hesitate to apply to other uses the money and other goods which, passing through their hands from the testaments of decedents, ought to be expended for pious uses. Since therefore in all pious bequests provision is to be made by the bishops of the places, that all things proceed according to the will of the defunct, even if it should happen that this were interdicted by the testators; we command that you compel, with monition premised, the executors of such testaments to expend the goods themselves faithfully and fully for the aforesaid uses.

CAP. XVIII.

CHAPTER 18.

Filius, rogatus restituere hereditatem, detrahit tertiam iure naturae, et quartam Trebellianicam, in quibus potest legata relinquere, heredes instituere, et poenam imponere.

The son, when requested to restore the inheritance, deducts a third by the law of nature, and the Trebellianic quarter, within which he can leave legacies, institute heirs, and impose a penalty.

Idem.

The same.

Raynaldus Peponis filius, heres ab ipso institutus hoc modo, ut patruis suis hereditatem restitueret, si absque filiis masculis moreretur, cum eis mortuo Pepone super quibusdam bonis hereditatis eiusdem in tres arbitros compromisit, quorum duo, mortuo reliquo, prout ex forma compromissi poterant, procedentes, taliter arbitrati fuerunt, quod neutra pars haberet licentiam transferendi quocunque modo in alium res praedictas, nisi in eorum filios masculos ex ipsis legitime descendentes, et quod contra hoc fieret non valeret. Porro dictus R., prolem non habens, condidit testamentum in quo medietatem partis suae de rebus praedictis quibusdam avunculis suis, aliam vero medietatem et reliqua bona paterna uni ex patruis suis et eius filiis legavit, adiiciens, ut bona, in quibus ex testamento vel ab intestato dicti heredes R. possent succedere, si venirent contra legatum dictis avunculis suis debitum, ad ipsos pro determinatis portionibus devenirent. Demum eodem R. naturae debitum persolvente, ac uno ex patruis hereditatem adeunte praedictam, quum dicti avunculi adversus eundem patruum ac filios eius coram iudice communitatis Urbenatensis moverunt quaestionem, petendo pro rata, quae ipsos contingit, legatum praedictum, et restitui eis, si contra ipsum illi venirent, quaecunque occasione testamenti eiusdem R. ad ipsos pervenerant vel poterant pervenisse, praefatus iudex, ab illorum impetitione super legato ipsos absolvens, ad restitutionem aliorum bonorum sententialiter condemnavit eosdem.

Raynaldus, son of Pepon, an heir instituted by him in such a way that he should restore the inheritance to his paternal uncles if he should die without male sons, after Pepon died, with those same uncles, concerning certain goods of that same inheritance, entered into a compromise before three arbiters; of these, two— the remaining one having died— proceeding, as they could from the form of the compromise, adjudged thus: that neither party should have license to transfer the aforesaid things in any way to another, unless to their male sons legitimately descending from them, and that whatever should be done against this would not be valid. Further, the said R., having no issue, made a testament in which he bequeathed a moiety of his share of the aforesaid things to certain maternal uncles, but the other moiety and the remaining paternal goods to one of his paternal uncles and that uncle’s sons, adding that the goods in which, from the testament or ab intestato, the said heirs of R. might succeed, if they should go against the legacy owed to the said maternal uncles, should devolve to those uncles in determined portions. Finally, when that same R. paid the debt to nature, and one of the paternal uncles entered upon the aforesaid inheritance, the said maternal uncles brought an action before the judge of the community of Urbenatensis against the same paternal uncle and his sons, seeking, pro rata, which pertains to them, the aforesaid legacy, and that there be restored to them, if those men should go against it, whatever by occasion of the testament of that same R. had come to them or could have come to them; the aforesaid judge, absolving them from those men’s attack concerning the legacy, by sentence condemned those same men to the restitution of the other goods.

A cuius sententia quum ambae partes ad nostram audientiam appellassent, petente utraque parte dicti iudicis sententiam infirmari, quatenus contra se fuerat promulgata, et quatenus pro se faciebat, exsecutioni mandari, dilectus filius noster O. sancti Nicolai in carcere Tulliano diaconus cardinalis lite coram se legitime contestata, quoniam idem R. habebat in bonis quondam Peponis patris sui tertiam partem debitam iure naturae, in qua gravari nequivit, nec non quartam Trebellianicam, quam quilibet extraneus restitutione gravatus deducere potuisset, propter quod in rebus praedictis avunculis legatis portiones easdem habuit R. praefatus, easque potuit in ultima voluntate legare, ac per hoc legatum tenuit usque ad tertiam et quartam praefatas, licet ipsas non expresserit in legando, pronunciavit, non obstante praemisso arbitrio, quod nec legatum teneret, non poterat impedire, iudicem ipsum in eo, quod super hoc dictum patruum in totum absolvit, qui confessus est, se pro medietate possidere praedicta, perperam iudicasse, condemnavitque ipsum ad restitutionem medietatis tertiae et quartae partis ipsius legati pro rata, quae dictos avunculos de ipso contingit, et in residuo praefati iudicis sententiam confirmavit. Ceterum in eo, quod idem iudex dictum patruum et eius filios totaliter in aliis, quae in secundo articulo petita fuerant, condemnarat, male ipsum pronunciasse decrevit, quia filii eius contra voluntatem testatoris non inveniuntur aliquid commisisse, quum nihil de petitis reperti fuerint possidere. Verum in portione, quam patruus habebat in bonis illis ratione quartae et tertiae praedictorum, quas R. habuit in bonis eisdem, in quibus eius institutio et legatio ac adiectio poenae tenebat, pro rata eosdem avunculos contingente, de praedicto legato confirmavit sententiam iudicis supra dicti, eodem patruo et eius filiis in residuo absolutis, et salvo nihilominus ei ex iure institutionis beneficio legis Falcidiae, in restitutione praefati legati, si infra tempus legitimum voluntati paruerit testatoris, quum inventarium fecerit, et contra voluntatem testatoris lex Falcidia inducatur.

From whose sentence, when both parties had appealed to our audience, each side requesting that the sentence of the said judge be invalidated insofar as it had been promulgated against it, and, insofar as it worked in its favor, be commanded to execution, our beloved son O., deacon cardinal of St. Nicholas in the Tullian Prison, the suit having been lawfully contested before him, pronounced that, since the same R. had in the goods of the late Peppon, his father, a third part owed by the law of nature, in which he could not be burdened, and also the Trebellianic quarter, which any outsider burdened by restitution could have deducted, for which reason in the aforesaid things bequeathed to the uncles R. aforesaid had those portions and could bequeath them in his last will, and through this the legacy held up to the aforesaid third and quarter, although he did not expressly specify them in making the bequest; notwithstanding the aforesaid arbitration—which, even if the legacy did not hold, could not impede—he judged that the same judge had erred in that he absolutely acquitted the said uncle on this point, who confessed that he possessed the aforesaid for a moiety, and he condemned him to the restitution of a half of the third and fourth part of that legacy, pro rata which touches the said uncles from it, and in the residue he confirmed the sentence of the aforesaid judge. Moreover, in that the same judge had totally condemned the said uncle and his sons in the other matters which had been demanded in the second article, he decreed that he had pronounced ill, because his sons are not found to have committed anything against the will of the testator, since they were discovered to possess nothing of the things demanded. But as to the portion which the uncle had in those goods by reason of the aforesaid quarter and third which R. had in the same goods—in which his institution and bequest and the addition of a penalty held—pro rata touching the same uncles, he confirmed the sentence of the above-said judge concerning the aforesaid legacy, the same uncle and his sons being absolved in what remained; and nevertheless with the benefit to him, by right of the institution, of the Lex Falcidia, in the restitution of the aforesaid legacy, if within the lawful time he shall have complied with the will of the testator, when he shall have made an inventory—for the Lex Falcidia is introduced against the will of the testator.

Nos itaque, ipsius cardinalis sententiam ratam habentes, eam auctoritate apostolica confirmamus.

We therefore, holding the sentence of that cardinal to be valid, confirm it by apostolic authority.

CAP. XIX.

CHAPTER 19.

Exsecutor testamentarius, qui suscepit illud officium, exsequi compellitur.

The testamentary executor, who has undertaken that office, is compelled to execute it.

Idem.

The same.

Ioannes clericus et P. laicus, exsecutores ultimae voluntatis O. clerici S. Crucis, qui venerabilibus et piis locis de bonis suis in ultima voluntate legavit, mandans insuper, satisfieri creditoribus per eosdem, post mandatum susceptum per dioecesanum cogi debent testatoris explere ultimam voluntatem.

John, a cleric, and P., a layman, executors of the last will of O., a cleric of the Holy Cross, who in his last will bequeathed out of his goods to venerable and pious places, moreover enjoining that the creditors be satisfied by those same, after the mandate has been undertaken by the diocesan, ought to be compelled to fulfill the testator’s last will.

CAP. XX.

CHAPTER 20.

Ponit quaedam legata, in quibus non solvitur canonica portio, nisi fiat in fraudem.

He sets forth certain legacies, in which the canonical portion is not paid, unless it be done in fraud.

Idem.

The same.

De his, quae in ornamentis vel pro eis, seu fabrica, luminaribus, anniversario, septimo, vigesimo, tricesimo die, sive aliis ad perpetuum cultum divinum legantur ecclesiis vel reliquis piis locis, canonica portio, dummodo in fraudem non fiat, ut ea episcopus seu parochialis ecclesia debeat defraudari, deduci non debet.

Concerning those things which are bequeathed to churches or to other pious places for ornaments or for their benefit, or for the fabric, luminaries, the anniversary, the seventh, twentieth, thirtieth day, or other [things] for the perpetual divine cult, the canonical portion, provided it be not done in fraud so that the bishop or the parochial church should be defrauded of it, ought not to be deducted.

TITULUS XXVII. DE SUCCESSIONIBUS AB INTESTATO.

TITLE 27. ON SUCCESSIONS AB INTESTATE.

CAP. I.

CHAPTER 1.

Clericus bona propria dare potest cui vult; sed, si decedat intestatus, et non habet consanguineos, succedit ecclesiae. H. d. iuncta gl.

A cleric can give his own goods to whom he wishes; but, if he should die intestate, and he has no blood-relatives, the Church succeeds. H. d. iuncta gl.

Ex concilio apud Alten. habito.

From the council held at Alten.

Sed [et] hoc ibidem inventum est de episcopis, presbyteris et clericus, ut, si per hereditatem vel alio modo intuitu personae aliquid acquisierint, donare eis liceat hanc, cui voluerint, dum vivunt, pro remedio animae suae ad ecclesiam, quamcunque elegerint, vel consanguineis suis vel amicis. Si autem ante obierint, quam hoc fecerint altari, cui serviunt, omnia perpetuo sanctificentur, et in ius eius tradantur. [Similiter de presbyteris, qui laicis deserviunt, statutum esse etc.]

But [and] this likewise was found there concerning bishops, presbyters, and the cleric: that, if they have acquired anything through inheritance or in some other way by consideration of the person, it be permitted for them to give this to whom they will, while they live, for the remedy of their soul to whatever church they shall have chosen, or to their consanguine relatives or friends. But if they shall have died before they have done this, let all things be perpetually hallowed to the altar which they serve, and be handed over into its right. [Likewise, that concerning presbyters who serve laymen, it has been ordained, etc.]

CAP. II.

CHAPTER 2.

Si olim servus, presbyter factus, intestatus decedat, eius bona dividuntur secundum formam hic contentam. H. d. secundum intellectum singularem, qui hodie etiam tenet.

If once a slave, having been made a presbyter, should die intestate, his goods are divided according to the form contained here. In this regard, it is according to a singular interpretation, which even today holds.

Ex concilio Triburiensi.

From the council of Tribur.

Sancto concilio allatum est, quod quidam laici improbe agunt contra presbyteros suos ita, ut de morientium presbyterorum substantia partes sibi vendicent sicut de propriis servis. Interdicimus itaque canonica auctoritate, ne hoc ulterius fiat; sed, sicut liberi facti sunt ad suspiciendum gradum et agendum officium divinum, ita nil ab eis praeter divinum officium exigatur; peculium vero ipsorum dividatur in quatuor partes, quarum una episcopo, altera ecclesiae, tertia pauperibus, quarta parentibus assignetur. Et, si non sint idonei parentes, episcopus eam recipiat, et in usum ecclesiae diligenter distribuat.

It was brought to the holy council that certain laymen act improperly against their presbyters in such a way that, from the substance of dying presbyters, they claim portions for themselves as from their own slaves. We therefore forbid by canonical authority that this be done further; but, just as they have been made free for taking up the grade and for performing the divine office, so let nothing be exacted from them beyond the divine office; but their peculium shall be divided into four parts, one of which shall be assigned to the bishop, another to the church, a third to the poor, a fourth to the parents. And, if the parents are not suitable, let the bishop receive it, and diligently distribute it to the use of the church.

Et si quis contra hoc facere praesumpserit, anathematizetur.

And if anyone shall have presumed to do contrary to this, let him be anathematized.

CAP. III.

CHAPTER 3.

Attingendo duos notabiles et singulares intellectus, huius capituli, summatur secundum quemlibet intellectum, et primo sic: Valet testamentum ad pias causas conditum per verba enunciativa, etiam propter aliud prolata, quanquam successio seu testatio veniat ad exclusionem alterius ecclesiae. Vel aliter secundum alium intellectum et sic: Per unum testem de veritate et per confessionem etiam incidenter factam probatur oblatio, etiam quoad effectum consequendi bona oblata.

By touching upon two notable and singular interpretations of this chapter, it is summed up according to each interpretation, and first thus: A testament made for pious causes by enunciative words is valid, even when uttered on account of something else, although the succession or testation comes to the exclusion of another church. Or otherwise according to another interpretation, thus: By one witness concerning the truth and by a confession even made incidentally, the oblation is proved, even as to the effect of obtaining the goods offered.

Innocentius III. Murnensi Episcopo.

Innocent 3. To the Bishop of Murnen.

Quum dilectus filius abbas de Brusia ad nostram [nuper] praesentiam accessisset, et pro causa, quam adversus venerabilem fratrem nostrum episcopum Eduensem habebat, ibidem diutius exspectasset, tandem nuncius eiusdem episcopi supervenit, quibus volentibus ad invicem litigare, venerabilem fratrem nostrum I. Viterbiensem episcopum sancti Clementis cardinalem concessimus auditorem. Ipsis igitur in eius praesentia constitutis, abbas proposuit ante dictus, quod, quum archipresbyter de Alerio ad participationem orationum monasterio de Brusia pietatis intuitu obtulit se et sua, quibusdam rebus suis usui suo simplici reservatis, de manu cuiusdam fratris eiusdem coenobii augmentationem coronae in signum illis oblationis accepit, et quod hanc concessionem hoc modo fecisset, et non suo nomine sed [nomine] monasterii possideret, et monasterio quicquid acquirebat acquireret, saepe fuit in communi capitulo protestatus, in hoc etiam publice per viginti annos fere idem archipresbyter nullo contradicente vel reclamante permansit ita, quod per publicam famam id omnibus notum fuerat. Nam abbas de Buxeria, qui pro tempore fuerat, et ipsi monachi, rebus ipsius non secus, quam aliis rebus propriis monasterii, sciente episcopo Eduensi, qui pro tempore erat, et in nullo penitus reclamante publice utebantur.

When the beloved son, the abbot of Brusia, to our [recently] presence had come, and for the case which he had against our venerable brother the bishop of Autun, there had waited longer, at length a messenger of that same bishop arrived; and as they were willing to litigate with one another, we granted as auditor our venerable brother I., the Viterbian, bishop of Saint Clement, a cardinal. Therefore, with them set in his presence, the aforesaid abbot put forward that, when the archpriest of Alerio, for the participation in the prayers of the monastery of Brusia, out of a motive of piety offered himself and his goods, with certain of his goods reserved to his simple use, from the hand of a certain brother of the same coenobium he received an augmentation of the crown as a sign to them of the oblation, and that he had made this concession in this way, and that he possessed not in his own name but [in the name] of the monastery, and that whatever he acquired he acquired for the monastery—he had often declared in the common chapter, in this likewise publicly for almost twenty years the same archpriest remained, with no one contradicting or objecting, such that by public fame this had become known to all. For the abbot of Buxeria, who was for the time, and the monks themselves, used his goods publicly no otherwise than the other proper goods of the monastery, with the bishop of Autun, who was for the time, being aware and in no way at all objecting.

Id autem, quod mente compoti dictus archipresbyter fecerat inter vivos, et in ultima voluntate mente sanus, licet aeger corpore, confirmavit. Quumque idem abbas et monachi res, sic legitime datas, et alias, quas archipresbytero ipsi concesserant ad utendum, ad suum monasterium reducere vellent, praedictus episcopus, eis violentiam inferens, non solum res archipresbyter, sed etiam res ipsius monasterii occupavit. Quas quum in bona pace repeterent, ipse, ut rebus illis ei posset grassandi materia pleniors indulgeri, sedem apostolicam appellavit, in octavis B. Martini proxime praeteriti suae terminum appellationi praefigens.

Moreover, that which the said archpriest, being of sound mind, had done inter vivos, he confirmed in his last will, sane in mind, though sick in body. And when the same abbot and the monks wished to bring back to their monastery the property thus lawfully given, and other things which they had granted to the archpriest himself for use, the aforesaid bishop, inflicting violence upon them, seized not only the archpriest’s goods, but also the goods of the monastery itself. And when they sought to recover these in good peace, he, in order that a more ample material for marauding against those goods might be indulged to him, appealed to the Apostolic See, setting a term for his appeal at the Octave of Blessed Martin most recently past.

Econtra praedictus nuncius episcopi allegavit, quod, quando illa donatio facta fuit, archipresbyter erat positus extra mentem ita, quod, qum interrogatus fuisset a monachis: "vis tu habitum suscipere monachalem? "et respondisset: "volo, "statim interrogatus ab alio: "vis tu esse asinus? "respondit similiter: "volo.

On the contrary, the aforesaid nuncio of the bishop alleged that, when that donation had been made, the archpriest was set outside his mind, such that, when he had been asked by the monks: "do you wish to receive the monachal habit? "and had answered: "I wish, "immediately, when asked by another: "do you wish to be a donkey? "he likewise answered: "I wish.

"Sicque praedicti monachi eum ad suum monasterium deportarunt, quod idem nuncius se obtulit probaturum. [Praefatus siquidem abbas, quum ad assertionem partis suae quosdam testes in continenti produceret, nos ipsos recipi fecimus et diligenter audiri, quorum attestationes quum interloquendo decrevissemus publicari debere, quoniam super illis capitulis pars episcopi nolebat testes producere, super quibus idem abbas testes produxerat, ipsaeque fuissent in publico recitatae, disputatione super attestationibus ipsis habita diligenti, multa fuere contra dicta testium allegata. Quumque renunciatum fuisset a partibus, dictus cardinalis quaecunque fuerunt hinc inde proposita nobis et fratribus nostris fideliter recitavit.] Quibus auditis et cognitis Sufficienter intelleximus esse probatum, quod dictus archipresbyter, agens in extremis, velut ultimam exprimens voluntatem, asseruit, se et sua monasterio de Buxeria contulisse.

"And thus the aforesaid monks carried him to their monastery, which the same envoy offered to prove. [For indeed the aforesaid abbot, when for the assertion of his side he was forthwith producing certain witnesses, we had those same received and carefully heard; and when by an interlocutory decree we had determined that their attestations ought to be published, since on those chapters the bishop’s party was unwilling to produce witnesses, on which the same abbot had produced witnesses, and they had been recited in public, a careful disputation having been held upon the attestations themselves, many things were alleged against the sayings of the witnesses. And when it had been reported by the parties, the said cardinal faithfully recited to us and to our brethren whatever had been proposed on this side and that.] With which things heard and known we sufficiently understood it to have been proven that the said archpresbyter, acting in extremis, as if expressing his ultimate will, asserted that he had bestowed himself and his goods upon the monastery de Buxeria.

Unde, quum requisitus esset, ut conderet testamentum, respondit, se non posse testari, quia se et sua contulerat monasterio supra dicto. Et licet unus testis solus dixerit se vidisse quando praefatus archipresbyter se et sua obtulit monasterio, quia tamen alii testes dixerunt, se audivisse, ipsum archipresbyterum in abbatis praesentia quod praedictum est confitentem et attestantem, non tanquam sufficienter probantes, sed tanquam vehementer adminiculantes assertionem abbatis plurimum adiuvabant. Quia vero pars episcopi asserebat, se velle probare, quod dictus archipresbyter in extremis laborans tanquam phreneticus alienatus erat a mente, unde non valuit quod expressit, nos, super his et aliis, quae fuerunt hinc inde proposita, cum fratribus nostris diligenti deliberatione praehabita, causam illam tibi sub hac forma duximus committendam, quod, nisi praefatus episcopus legitime probaverit, saepe dictum archipresbyterum suae mentis compotem non fuisse, quum ultimam voluntatem expressit, super impetitione monasterii perpetuum ei silentium imponatur, et compellatur restituere monasterio quaecunque de bonis ipsius archipresbyteri vel etiam monasterii occupavit.

Whence, when he was required to draw up a testament, he replied that he could not make a will, because he had conferred himself and his goods upon the aforesaid monastery. And although one witness alone said that he had seen when the aforesaid archpresbyter offered himself and his goods to the monastery, yet because other witnesses said that they had heard the archpresbyter in the abbot’s presence confessing what has been said and attesting, they, not as sufficiently proving, but as vehemently adminiculating the abbot’s assertion, greatly aided it. But because the bishop’s party was asserting that it wished to prove that the said archpresbyter, laboring in extremis, was, as a frenetic man, alienated from mind, whence what he expressed did not have force, we, upon these and others which were proposed on this side and that, with our brothers a diligent deliberation first held, have judged that cause to be committed to you under this form: that, unless the aforesaid bishop shall lawfully have proved that the oft-mentioned archpresbyter was not in possession of his mind when he expressed his last will, a perpetual silence be imposed upon him concerning the impetition of the monastery, and he be compelled to restore to the monastery whatever of the goods of the archpresbyter himself, or even of the monastery, he has occupied.

Si vero legitime probaverit, praedictum archipresbyterum quae super ultima voluntate praemissa sunt alienata mente dixisse, ad faciendam ei nomine parochialis ecclesiae, cuius ipse administrationem gesserat, dum vixisset, restitutionem bonorum, quae ipsius archipresbyteri fuerant, monasterium condemnetur, quum idem archipresbyter ab intestato decesserit, ipsique monasterio super impetitione episcopi silentium imponatur. [Nullis literis etc. Dat.

If indeed he shall have lawfully proved that the aforesaid archpresbyter, with an alienated mind, spoke the things set forth above concerning the last will, the monastery shall be condemned to make to him, in the name of the parochial church whose administration he himself had borne while he lived, restitution of the goods which had been that archpresbyter’s, since the same archpresbyter died intestate, and upon the monastery itself silence shall be imposed concerning the bishop’s suit. [With no letters, etc. Given.

Rom. IV. Non. Iun.

Rome. 4. Nones. June.

1198.]

TITULUS XXVIII. DE SEPULTURIS.

TITLE 28. ON BURIALS.

CAP. I.

CHAPTER 1.

Decedens intestatus sepelitur in sepulcro maiorum, vel ubi eligitur sepultura; parochialis tamen ecclesia habebit canonicam portionem eius, quod reliquerit ecclesiae sepulturae. H. d. secundum veriorem intellectum.

One dying intestate is buried in the sepulcher of his ancestors, or where burial is chosen; nevertheless the parochial church shall have the canonical portion of that which he shall have left to the church of burial. This, according to the truer interpretation.

Leo III.

Leo 3.

Nos instituta maiorum patrum considerantes, illorum quoque decreta firmando statuimus, quod sanctissimum est, unumquemque videlicet in maiorum suorum sepulcris iacere, ut patriarcharum exitus docet. Nulli tamen negamus propriam eligere sepulturam, et etiam alienam. Dominus enim et magister alienam elegit, ut propriam, qui sine peccato erat. Sed quia dignus est operarius mercede sua, tertiam partem sui iudicii illi ecclesiae iure dare censemus, in qua coelesti pabulo a principio sui exordii quotidie refici consuevit, ut iuxta Apostolum [sic] sint consolationum socii, ut fuerunt et passionum, et sic demum ubicunque libitum fuerit eligat sepulturam.

We, considering the institutes of the elder fathers, by confirming their decrees as well, determine, which is most holy, that each person, to wit, lie in the sepulchres of his ancestors, as the demise of the patriarchs teaches. Nevertheless we deny to no one the choosing of his own burial, and even another’s. For the Lord and Master chose another’s as his own, who was without sin. But because the worker is worthy of his wage, we judge to give by right a third part of his judgment to that church in which he has been accustomed to be refreshed with the heavenly nourishment daily from the beginning of his inception, so that, according to the Apostle [sic], they may be companions of consolations, as they were also of sufferings; and thus at length let him choose burial wherever it shall have pleased.

Aliter ne fiat, auctoritate Domini nostri Iesu Christi, qui per Prophetam locutus est, dicens : " Ne transgrediaris terminos antiq uos, quos posuerunt patres tui, " et Apostolorum P. et P. omniumque sanctorum sub anathematis vinculo detestamur et contradicimus, quia nec nostrum est, nec alicui unquam sacerdoti vel fideli laico unquam licuit, qualicunque ratione sine manifesta delicti culpa in talibus inferre praeiudicium.

Lest it be done otherwise, by the authority of our Lord Jesus Christ, who spoke through the Prophet, saying : " Do not transgress the ancient boundaries which your fathers set, " and of the Apostles Peter and Paul and of all the saints we detest and oppose under the bond of anathema, because neither is it ours, nor has it ever been permitted to any priest or faithful layman, by whatever rationale, without manifest fault of a delict, to inflict prejudice in such matters.

CAP. II.

CHAPTER 2.

Qui convertitur ad monasterium, medietatem bonorum, quae pro anima sua disposuit, tenetur relinquere ecclesiae parochiali.

He who is converted to a monastery is bound to leave to the parochial church the half of the goods which he has disposed for his soul.

Leo Papa omnibus fidelibus per Dardaniam constitutis.

Pope Leo to all the faithful established throughout Dardania.

Relatum est auribus nostris, esse quosdam perverse agentes, qui subvertere nituntur atque dividere conantur ecclesiae unitatem, videlicet abbates et monachi, qui non studio caritatis, sed zelo rapacitatis invigilant et docent, atque seducere non cessant saeculares homines, quos illaqueare possunt, ut res suas atque possessiones sive in morte sive in vita monasteriis suis tradant, et ecclesiis, quibus subiecti esse videntur, et a quibus baptismum, poenitentiam, eucharistiam, nec non pabulum vitae cum lacte carnis acceperunt vel accipiunt, nihil de bonis [suis] relinquant. Hunc denique fomitem discordiae nos animadvertendo modis omnibus inhibere volumus, et, ne amplius fiat, omnino prohibemus, considerantes, non esse bonum, si illi, qui olim fuerunt socii passionis secundum Apostolum, sint immunes a societate consolationum. Et quia dignus est mercenarius mercede sua, ideo praecipimus atque Mandamus, ut quicunque amodo in monasterio converti voluerit, sive in morte sive in vita omnium rerum et possessionum, quas pro salute animae suae decreverit disponere, medietatem ecclesiae, ad quam dignoscitur pertinere, relinquat, et sic in monasterio, prout libitum fuerit, eundi convertendique habeat licentiam.

It has been reported to our ears, that there are certain men acting perversely, who strive to subvert and attempt to divide the unity of the church, namely abbots and monks, who keep watch not from zeal of charity, but from zeal of rapacity, and teach, and do not cease to seduce secular men whom they can ensnare, so that they hand over their goods and possessions, whether in death or in life, to their monasteries, and leave nothing of the goods [their own] to the churches to which they seem to be subject, and from which they have received or do receive baptism, penance, the Eucharist, and the food of life together with the milk of the flesh. This tinder of discord, then, we, observing it, wish by all means to restrain, and we altogether forbid that it be done any further, considering that it is not good if those who once were companions of suffering, according to the Apostle, should be immune from the fellowship of consolations. And because the laborer is worthy of his wage, therefore we prescribe and we Command, that whoever from now on shall have wished to be converted in a monastery, whether in death or in life, of all things and possessions which he shall have decreed to dispose for the salvation of his soul, let him leave the half to the church to which he is recognized to pertain, and thus in the monastery, as it shall have pleased, let him have license to go and to be converted.

Quicunque autem huius electi contradictor, convulsor ac temerator exstiterit, gladio anathematis subiaceat. [Dat. Rom. mens.

Whoever moreover shall have stood forth as a contradictor, subverter, and profaner of this election, let him be subject to the sword of anathema. [Given at Rome, month.

April. die XX. Ind. V.]

April. on the 20th day. Indiction 5.]

CAP. III.

CHAPTER 3.

Ubi quis sepulcro maiorum relicto eligit sepulcrum in loco minus religioso, dolo inductus, seu ex contemptu seu non dimissa ecclesiae suae canonica portione expresse vel tacite non tenet electio. H. d. salvando istum textum, quantum fieri potest.

Where someone, the sepulcher of his ancestors left behind, chooses a sepulcher in a place less religious, having been induced by fraud, either out of contempt or with the canonical portion to his church not remitted, expressly or tacitly the election does not hold. Here, safeguarding this text as far as can be done.

Innocentius III. Genuensi Archiepiscopo.

Innocent 3. To the Archbishop of Genoa.

Fraternitatem tuam non credimus ignorare, mortuorum sepulcra et coemeteria apud illas ecclesias et monasteria ex antiquo esse disposita, in quibus religiosorum fratrum conventus sunt constituti, et orationes atque missarum solennia tam pro vivis quam pro defunctis frequentius celebrantur. Unde ipsorum devotioni et extremae voluntati, qui apud huiusmodi ecclesias sepeliri desiderant, minime contradicendum est. Qui vero relictis antiquis ecclesiis et patrum aliorumque parentum suorum sepulcris contra consuetudinem Patrum veteris testamenti, qui cum patribus suis sepulti esse leguntur, ad nova et minus religiosa loca se transferunt, irrationabiliter et contra antiquam institutionem facere videntur.

We do not believe your Fraternity to be unaware that the sepulchers of the dead and cemeteries have from of old been arranged at those churches and monasteries in which communities of religious brothers are established, and that orations and the solemnities of masses are more frequently celebrated both for the living and for the deceased. Whence their devotion and last will, of those who desire to be buried at churches of this kind, is in no way to be gainsaid. But those who, leaving the ancient churches and the sepulchers of their fathers and of their other ancestors, contrary to the custom of the Fathers of the Old Testament (who are read to have been buried with their fathers), transfer themselves to new and less religious places, seem to act irrationally and against ancient institution.

Unde, si forte P. de Castello contra tam antiquam et rationabilem consuetudinem aliquid de corpore suo sepeliendo mandavit, hoc non praeiudicat rationi, sed viribus debet carere, Quocirca per praesentia scripta mandamus, et mandando praecipimus, quatenus corpus ipsius P. dilectis filiis nostris monachis sancti Stephani reddi facias, et cum suis patribus sepeliri.

Whence, if perhaps P. of the Castle has mandated something about the burying of his body against so ancient and reasonable a custom, this does not prejudice reason, but ought to be without force, Wherefore by the present writings we command, and, by commanding we enjoin, that you cause the body of the same P. to our beloved sons the monks of Saint Stephen to be returned, and to be buried with his fathers.

CAP. IV.

CHAPTER 4.

Si quis in aegritudine, de qua decedit, offert se et sua monasterio, ecclesia parochialis habet inde canonicam portionem; secus si in sanitate.

If anyone, in the sickness from which he departs, offers himself and his goods to a monastery, the parochial church has from it the canonical portion; otherwise, if in health.

Alexander III. Episcopo Spalensi.

Alexander 3. To the Bishop of Split.

De his, qui in infirmitate vel sanitate cum bonis suis ad religiosa loca se transferunt, nihil tibi vel ecclesiis, a quibus receperunt salutis pabula, relinquentes, hoc tuae volumus prudentiae innotescere, quod, si in aegritudine ipsa ad religionem transeant, dummodo de aegritudine illa decedant, de bonis suis ipsis ecclesiis, a quibus assumpti fuerint, canonica debet portio exhiberi. Si vero ad religiosa loca se in sanitate transtulerint, de his, quae locis ipsis conferunt, cogi non possunt aliquid praescriptis ecclesiis impertiri, quia liberum est eis tunc bona sua, non solum religiosis locis, sed etiam quibuslibet privatis conferre personis.

Concerning those who, in infirmity or in health, transfer themselves with their goods to religious places, leaving nothing to you or to the churches from which they received the nourishment of salvation, we wish this to be made known to your prudence: that, if in that very sickness they pass over to religion, provided that they depart from that sickness, a canonical portion ought to be rendered out of their goods to those very churches by which they shall have been received. But if they have transferred themselves to religious places in health, they cannot be compelled to impart anything to the aforesaid churches from those things which they bestow upon those places, because it is free for them then to confer their goods, not only upon religious places, but even upon any private persons whatsoever.

CAP. V.

CHAPTER 5.

Qui sepeliunt parochianum alienum, quem sepelire non debent, coguntur restituere corpus, et quae ratione ipius obtinuerunt. Hoc dicit cum cap. sequenti.

Those who bury an alien parishioner, whom they ought not to bury, are compelled to restore the body, and whatever they obtained by reason of him. This is stated together with the following chapter.

Idem.

The same.

Ex parte canonicorum Obrigensium nobis est intimatum, quod prior de Insula quendam parochianum suum post appellationem ad nos factam in sua ecclesia sepelivit. Unde, quoniam hoc ecclesiasticae disciplinae contrarium esse dignoscitur, et a rationis tramite penitus alienum, ut quis falcem mittat in messem alienam, fraternitati tuae per apostolica scripta praecipiendo Mandamus, quatenus praefatum priorem moneas et districte compellas, ut memoratis canonicis praedicti parochiani sui corpus restituat, et exinde pacifice et amicabiliter conveniat cum eisdem, aut in praesentia nostra se non differat exhibere.

On the part of the Obrigensian canons it has been intimated to us that the prior of Insula buried a certain parishioner of his in his church after an appeal had been made to us. Wherefore, since this is recognized to be contrary to ecclesiastical discipline, and utterly alien from the path of reason, that one should put a sickle into another’s harvest, to your fraternity, by apostolic writings, by way of precept, We command, that you warn the aforesaid prior and strictly compel him, that he restore to the aforementioned canons the body of the aforesaid parishioner of his, and thereafter peacefully and amicably come to terms with the same, or not delay to present himself in our presence.

CAP. VI.

CHAPTER 6.

Summatum est supr. cap. prox.

It has been summed up above, in the immediately preceding chapter.

Idem Decano et Magistro R. Ravennatensibus.

The same to the Dean and to Master R., of Ravenna.

Quum liberum sit de universis institutioniobus sanctorum Patrum, apud religiosa loca in ultima voluntate sibi eligere sepulturam, canonicae procul dubio obviat rationi, qui devotioni extremae voluntatis decedentium in hac parte contradicere praesumit. Ad audientiam nostram pervenit ex conquestione abbatis et fratrum sancti Martini Laudonensis, quod, quum presbyter quidam corpus cuiusdam mulieris, prout in ultima voluntate sua disposuit, ad eandem ecclesiam sepeliendum deferret, monachi S. Vincentii Laudonensis corpus ipsius violenter rapere et in ecclesia su a sepelire minime dubitarunt. Et hoc idem de filio Radulfi Canis praesumpserunt. Super quo utique vehementi sumus admiratione commoti, quum iidem monachi et sanctorum Patrum institutionibus contrairent, et privilegia praedecessorum nostrorum et nostra, quae praedicti fratres de libera se habere sepultura proponunt, satagunt violare.

Since it is free, by the universal institutions of the holy Fathers, at religious places to choose for oneself sepulture in one’s last will, canonical reason without a doubt is met head‑on by whoever presumes in this matter to contradict the devotion of the dying’s ultimate will. It has come to our hearing from the complaint of the abbot and brothers of Saint Martin of Laon, that, when a certain presbyter was carrying the body of a certain woman—just as she arranged in her last will—to that same church to be buried, the monks of Saint Vincent of Laon did not at all hesitate to seize the body violently and to bury it in their church. And this same thing they presumed regarding the son of Ralph Canis. At which, indeed, we have been moved with vehement astonishment, since those same monks were contravening the institutions of the holy Fathers, and they strive to violate the privileges of our predecessors and our own, which the aforesaid brothers assert that they have concerning free sepulture.

Inde est, quod fraternitati vestrae per apostolica scripta Mandamus, quatenus, utraque parte ante vos convocata rei veritatem super hoc inquiratis, et, si ita esse inveneritis, praefatos monachos compellatis, ut ossa praefatae mulieris, et beneficia, quae occasione sepulturae ipsius recepisse noscuntur, memoratis fratribus cum integritate restituant, et de cetero talia facere non praesumant.

Therefore it is, that to your fraternity through apostolic writings we mandate, that, with both parties convoked before you, you inquire the truth of the matter concerning this, and, if you shall have found it so, you compel the aforesaid monks, that the bones of the aforesaid woman, and the benefits which are known to have been received on the occasion of her burial, they with integrity restore to the aforementioned brothers, and that henceforth they presume not to do such things.

CAP. VII.

CHAPTER 7.

Mulier nupta libere potest sibi eligere sepulturam. — (Utrum etc.:) Pater filios inpuberes, ubi voluerit, potest sepeliri facere, si hoc habet consuetudo loci. H. d.

A married woman may freely choose sepulture for herself. — (Whether etc.:) A father can cause his prepubescent sons to be buried where he wills, if the custom of the place has this. Here declared.

Lucius III.

Lucius 3.

De uxore vero, utrum, quemadmodum et vir, liberam debeat habere sepulturam, nobis videtur, quod nulla super hoc inter virum et mulierem sit facienda distinctio, sed utrique in casu isto aequalem esse credimus facultatem, quum electio ista ad eum potius statum pertineat, in quo mulier solvitur a lege viri. Utrum autem pater, quo magis voluerit, minores filios valeat sepelire, non invenimus a sanctis Patribus diffinitum, et propterea terrae consuetudini decernimus relinquendum.

Concerning the wife, indeed, whether, just as also the husband, she ought to have free sepulture, it seems to us that no distinction should be made over this between man and woman; but we believe an equal faculty belongs to each in this case, since this election pertains rather to that state in which the woman is released from the law of the husband. But whether a father may be able to bury his underage sons wherever he shall prefer, we do not find defined by the holy Fathers, and therefore we decree that it be left to the custom of the land.

CAP. VIII.

CHAPTER 8.

Si parochianus ecclesiae cathedralis alibi sepelitur, de ipsius funeralibus seu relictis ecclesiae sepulturae debetur quarta capitulo ecclesiae cathedralis.

If a parishioner of the cathedral church is buried elsewhere, of his funeral dues or the bequests to the church of burial a fourth is owed to the chapter of the cathedral church.

Idem Praeposito et Capitulo Faventinis.

The same, to the Provost and Chapter of Faenza.

Quum super quodam capitulo, quod religionis favore [a sede apostolica quibusdam ecclesiis indulgetur, ut videlicet, quum aliqui apud eas eligunt sepulturam, Ecclesiis, a quibus mortuorum corpora assumuntur, canonica iustitia reservetur, nonnunquam inter viros ecclesiasticos scandalum suscitetur, interpretationem ipsius iustitiae diversam et variam configentes; vobis et ecclesiae vestrae, quae in hoc gravem, sicut accepimus, patitur laesionem, quibusdam religiosis viris excedentibus, quod eis in praedicto capitulo a sede apostolica est indultum, de clementia sedis apostolicae et fratrum nostrorum consilio duximus providendum.] Inde siquidem est, quod [vestris iustis postulationibus inclinati] Praesentium auctoritate statuimus, ut, si aliquem parochianorum vestrorum alibi contigerit eligere sepulturam, secundum statuta B. Gregorii de testamento ipsius quarta vobis portio relinquatur. [Ad haec etc. Dat.

When concerning a certain chapter, which by favor of religion [is indulged by the Apostolic See to certain churches, to wit, that, when some choose burial with them, canonical justice be reserved to the churches from which the bodies of the dead are taken up, not infrequently scandal is aroused among ecclesiastical men, contriving a diverse and various interpretation of that justice itself; to you and your church, which in this, as we have received, suffers a grave injury, certain religious men exceeding what has been indulged to them by the Apostolic See in the aforesaid chapter, we have deemed it necessary to provide from the clemency of the Apostolic See and by the counsel of our brothers.] Hence indeed it is that [inclined to your just petitions] by the authority of these Presents we establish, that, if it should befall that any of your parishioners chooses burial elsewhere, according to the statutes of B. Gregory from his testament a fourth portion be left to you. [To these things, etc. Given.

Veronae XV. Kal. April. 1186- 7.]

At Verona, 15th day before the Kalends of April. 1186- 7.]

CAP. IX.

CHAPTER 9.

In quantitate canonicae, quae debetur ecclesiae parochiali, statur loci consuetudini.

In the quantity of the canonical due which is owed to the parochial church, the custom of the place is observed.

Clemens III.

Clement III.

Certificari voluisti a nobis, quomodo illa clausula, quae in privilegiis nostris solet opponi de salva iustitia illarum ecclesiarum, a quibus mortuorum corpora assumuntur, intelligi debeat et exponi. Quum autem super hoc articulo diversa antecessorum nostrorum manaverint instituta, Leone iustitiam illam quandoque tertiam partem, quandoque vero mediam partem, et Urbano III. quartam fore censentibus, nos tale praebemus in hac varietate responsum, ut, sicut beatus Hieronymus inquit, unaquaeque provincia in suo sensu abundet, secundum rationabilem consuetudinem regionis illa iustitia circa medietatem, vel tertiam aut quartam partem pro locorum diversitatibus attendatur. [Dat.

You wished to be certified by us, how that clause which in our privileges is wont to be appended concerning the saving of the right of those churches from which the bodies of the dead are taken ought to be understood and expounded. But since on this article diverse institutes of our predecessors have flowed forth, Leo at one time judging that that right should be a third part, at another time indeed a half part, and Urban 3. that it should be a fourth, we provide in this variety such an answer, that, as blessed Jerome says, let each province abound in its own sense; according to the reasonable custom of the region, let that right be observed at about a half, or a third or a fourth part, according to the diversities of the places. [Given.

Laterani Ao. II.]

At the Lateran, Year 2.]

CAP. X.

CHAPTER 10.

Privilegiati super iure funerandi sepelire possunt illos, qui apud eos eligunt sepulturam solvendo tamen canonicam portionem ecclesiae parochiali. Si vero alios sepeliunt, tenentur restituere quicquid occasione funeris receperunt.

Those privileged with respect to the right of burying can inter those who choose sepulture with them, yet paying the canonical portion to the parochial church. But if they bury others, they are bound to restore whatever they received on the occasion of the funeral.

Innocentius III. Episcopo Claremontensi et Abbati Mauriensi.

Innocent III. To the Bishop of Clermont and the Abbot of Maurienne.

In nostra praesentia constitutis dilecto filio priore ecclesiae Montis Ferrandi, et B. procuratore hospitalariorum Claremontensis dioecesis, venerabilem fratrem nostrum Sabinensem episcopum concessimus auditorem, coram quo idem prior proposuit, quod praedicti hospitalarii quosdam parochianos suos, quorum duo erant infra annos legitimos, receperunt ad ecclesiasticam sepulturam, propter quod ecclesia eadem damnum sustinuit plus quam quinque millium solidorum. Quare idem prior humiliter supplicavit, ut ipsis hospitalariis interdicere, ne de cetero talia in eius praeiudicium attentarent, et ad resarcienda damna, quae exinde sustinuit, eos compellere dignaremur. Econtra praedictus proposuit procurator, quod tam ex privilegio quam ex indulgentia speciali licet hospitalariis omnes passim, praeter excommunicatos et interdictos, ad ecclesiasticam sepulturam recipere, qui apud illos elegerint sepeliri, fideique commissa in ultima voluntate relicta possunt licenter accipere, soluta tantummodo quarta parochiali ecclesiae, de cuius parochia mortuorum corpora assumuntur, praeterquam de equis et armis, quae indulta sunt ipsis in subsidium terrae sanctae, de quibus q uartam deducere non tenentur. Quum igitur haec et alia, quae coram episcopo fuerunt proposita, idem vobis fideliter retulisset, auditis et intellectis attestationibus et allegationibus universis, de fratrum nostrorum consilio, Talem super his duximus sententiam proferendam, quod praedicti hospitalarii de cetero non recipiant parochianos ecclesiae supra dictae ad ecclesiasticam sepulturam, nisi apud eos elegerint sepeliri.

With our beloved son the prior of the church of Montferrand, and B., procurator of the Hospitallers of the diocese of Clermont, constituted in our presence, we appointed our venerable brother, the bishop of Sabina, as auditor, before whom the same prior set forth that the aforesaid Hospitallers had received certain of his parishioners, two of whom were under lawful years, to ecclesiastical sepulture, on account of which that same church sustained damage of more than five thousand solidi. Wherefore the same prior humbly supplicated that we debar those Hospitallers, that they should not hereafter attempt such things to his prejudice, and that we deign to compel them to make good the damages which he has thereby sustained. On the contrary, the aforesaid procurator proposed that both by privilege and by special indulgence it is permitted to the Hospitallers to receive indiscriminately all, except the excommunicated and the interdicted, to ecclesiastical sepulture, who shall have chosen to be buried with them; and that they may lawfully accept fideicommissa left in the last will, with only the fourth part paid to the parochial church from whose parish the bodies of the dead are taken, except for horses and arms, which have been granted to them in subsidy of the Holy Land, from which they are not bound to deduct a fourth. Therefore, when he had faithfully reported to you these and other things which had been proposed before the bishop, and after all attestations and allegations had been heard and understood, by the counsel of our brothers we have judged such a sentence to be pronounced in these matters: that the aforesaid Hospitallers shall not henceforth receive the parishioners of the above-said church to ecclesiastical sepulture, unless they shall have chosen to be buried with them.

Et tunc parochialis ecclesia de oblationibus, lectis et aliis, quae defunctus pro anima sua in ultima dispositione reliquit, praeterquam de equis et armis, recipiat quartam partem, et hospitalarii residuum habeant, nisi dolo vel fraude eorum defunctus inductus fuerit ad dispositionem huiusmodi faciendam; nihilominus ipsis hospitalariis iniungentes, ut de quarta parte trium millium solidorum priori satisfaciant memorato, quum constet, eos a parochianis eius illos solidos recepisse, nec sit sufficienter ostensum, quod eorum oblati vel conversi fuissent. Eisdem praeterea duximus iniungendum, quod, nisi probaverint, quod G. parochianus prioris, qui fuit interfectus in campis, apud ipsos elegerit sepulturam, universa, quae ipsius intuitu receperunt, priori restituant memorato; alioquin quartam partem solummodo restituere teneantur. Pro illis vero, quos constat infra annos legitimos decessisse, eisdem iniunximus, ut quae sepulturae eorum gratia receperunt restituant universa.

And then let the parochial church receive a fourth part from the oblations, the deathbed gifts, and other things which the deceased left for his soul in his last disposition, except from horses and arms, and let the Hospitallers have the residue, unless by their deceit or fraud the deceased was induced to make a disposition of this kind; nevertheless enjoining upon those same Hospitallers that from the fourth part of three thousand solidi they satisfy the aforesaid prior, since it is evident that they received those solidi from his parishioners, nor has it been sufficiently shown that they were their oblates or converts. To the same, moreover, we have deemed it to be enjoined that, unless they shall have proved that G., the prior’s parishioner, who was slain in the fields, chose burial with them, they restore to the aforesaid prior all the things which they received on account of him; otherwise they are bound to restore only the fourth part. As for those, however, whom it is established died below the lawful years, we enjoined upon the same, that they restore all the things which they received for the sake of their burial.

Quocirca discretioni vestrae per apostolica scripta mandamus, quatenus quod a vobis est sententialiter diffinitum, vos appellatione remota per censuram ecclesiasticam faciatis firmiter observari. [Dat. Ferentini II. Id. Iun. Ao. IX.1206.]

Wherefore, by apostolic writings we command your discretion to cause that which has been definitively determined by you by sentence to be firmly observed, appeal removed, through ecclesiastical censure. [Given at Ferentino on the 2nd day before the Ides of June, in the year 9.1206.]

CAP. XI.

CHAPTER 11.

Casualiter mortuus privari non debet ecclesiastica sepultura.

One who has died by chance should not be deprived of ecclesiastical sepulture.

Idem Archiepiscopo Turonensi.

The same to the Archbishop of Tours.

Ex parte parentum M. quondam iuvenculae nobis est intimatum, quod, quum in crepusculo noctis nobilis vir N. dominus I. de insula Butardi dioeceseos Turonensis eidem iuvenculae posuisset insidias, volens eam opprimere, quam sollicitaverat saepe de stupro, et ipsa gartionibus, qui eam rapere nitebantur, super quendam pontem occurreret, tandem ipsa fugiens manus illorum, in amnem de ponte cadens, fuit casu submersa. Ipsa vero extracta de amne, dubitaverunt capellani eiusdem loci corpus tradere sepulturae, et tu etiam requisitus duxisti super hoc responsum apostolicum requirendum. Quocirca fraternitati tuae per apostolica scripta mandamus, quatenus, quum illa iuvencula non sponte praecipitaverit se de ponte, sed, fugiens manus illorum, qui eam, sicut superius est expressum, rapere nitebantur, casu ceciderit, corpus eius tradi facias ecclesiasticae sepulturae, praesertim quum ex honesta causa fugisse noscatur, et cui communicabatur viventi communicandum sit iam defunctae. [Dat.

On the part of the parents of M., once a young maiden, it has been intimated to us that, when in the twilight of night the noble man N., lord I. of the island of Butard, of the diocese of Tours, had laid ambushes for the same maiden, wishing to overpower her, whom he had often solicited to debauchery, and she met upon a certain bridge the serving-boys who were striving to seize her, at length she herself, fleeing their hands, falling from the bridge into the river, was by chance submerged. She indeed, having been drawn out of the river, the chaplains of that same place doubted to deliver the body to sepulture, and you also, being asked, judged that on this an apostolic response should be sought. Wherefore to your fraternity by apostolic writings we command, that, since that maiden did not of her own accord hurl herself from the bridge, but, fleeing the hands of those who, as is expressed above, were striving to seize her, fell by chance, you cause her body to be delivered to ecclesiastical sepulture, especially since she is known to have fled for an honest cause, and she to whom communion was given while living should be communicated to now that she is deceased. [Given.

ap. S. Petr. IV. Non. Mart.

at St. Peter’s, March 4.

Pontif. nostr. Ao. IX. 1206.]

Of our pontificate, year 9. 1206.]

CAP. XII.

CHAPTER 12.

Si ossa excommunicatorum sunt sepulta in ecclesiastico coemeterio, et discerni possunt, debent exhumari et proiici; alias secus.

If the bones of excommunicates are buried in an ecclesiastical cemetery, and can be discerned, they ought to be exhumed and cast out; otherwise, it is otherwise.

Idem Nidrosiensi Archiepiscopo.

The same to the Archbishop of Nidaros.

Sacris est canonibus institutum, et utentium consuetudine approbatum, ut quibus non communicavimus vivis non communicemus defunctis, et ut careant ecelesiastica sepultura qui prius erant ab ecclesiastica unitate praecisi, nec in articulo mortis ecclesiae reconciliati fuerint. Unde, si contingat interdum, quod vel excommunicatorum corpora per violentiam aliquorum, vel alio casu in coemeterio ecclesiastico tumulentur, si ab aliorum corporibus discerni poterunt, exhumari debent et procul ab ecclesiastica sepultura iactari. Quodsi discerni non poterunt, expedire non credimus, ut cum excommunicatorum ossibus corpora extumulentur fidelium, quum, licet non obsit iustis sepultura nulla vel vilis, impiis tamen celebris vel speciosa non prosit.

It is instituted by the sacred canons, and approved by the custom of those using them, that with those with whom we did not communicate while living we should not communicate when dead, and that they are to lack ecclesiastical sepulture who previously were cut off from ecclesiastical unity and were not reconciled to the Church at the article of death. Whence, if it should sometimes happen that the bodies of the excommunicated, either by the violence of certain persons or by some other chance, are interred in the ecclesiastical cemetery, if they can be distinguished from the other bodies, they ought to be exhumed and cast far from ecclesiastical burial. But if they cannot be distinguished, we do not judge it expedient that, together with the bones of the excommunicated, the bodies of the faithful be disinterred, since, although to the just no burial or a cheap one does no harm, yet to the impious a celebrated or specious one does not profit.

[Distinguimus etc. cf. c.5.de his, quae vi I.40.]

[We distinguish etc. cf. ch.5.on those things which by force 1.40.]

CAP. XIII.

CHAPTER 13.

Terra coemeteriata pro sepultura fodienda vendi non debet.

Cemetery-consecrated ground, for sepulture to be dug, ought not to be sold.

Innocentius III. Episcopo Magalonensi.

Innocent 3. To the Bishop of Maguelone.

Abolendae consuetudinis, immo abominabilis corruptelae perversitas apud montem Pessulanum, ut dicitur, inolevit, ut videlicet decedentibus non prius permittatur effodi sepultura, quam pro terra, in qua sepeliendi sunt, certum p retium ecclesiae persolvatur. Quia igitur id longe est a regula pietatis et ab ecclesiae honestate, praesentium tibi auctoritate Mandamus, quatenus, quum loci dioecesanus exsistas, inhibeas clericis, ne quicquam omnino praesumant exigere hac de causa, iniungens laicis, ut laudabilem consuetudinem, erga Dei ecclesiam pia devotione fidelium introductam, observent nec fermento haereticae pravitatis illam corrumpere videantur sub praetextu ecclesiasticae puritatis.

The perversity of a custom to be abolished, nay, of an abominable corruption, has taken root, as it is said, at Mount Pessulanus (Montpellier), namely that for the departing it is not permitted that a grave be dug before a fixed price for the land in which they are to be buried is paid to the church. Since therefore this is far from the rule of piety and from the honor of the church, by the authority of these presents we command you, inasmuch as you are the diocesan of the place, to restrain the clerics, that they presume to exact nothing at all for this reason, enjoining the laity that they observe the laudable custom, introduced toward the church of God by the pious devotion of the faithful, and that they not seem to corrupt it by the leaven of heretical depravity under the pretext of ecclesiastical purity.

CAP. XIV.

CHAPTER 14.

Excommunicatus, qui per suum presbyterum fuit absolutus in morte, in coemeterio sepeliri debet, et ad satisfaciendum coguntur heredes.

An excommunicated person, who was absolved in death by his own presbyter, ought to be buried in the cemetery, and the heirs are compelled to make satisfaction.

Gregorius IX. Episcopo N.

Gregory 9. To Bishop N.

Parochiano tuo, qui excommunicatus pro manifestis ex cessibus, videlicet homicidio, incendio, violenta manuum iniectione in personas ecclesiasticas, ecclesiarum violatione vel incestu fuit, dum ageret in extremis, per presbyterum suum iuxta formam ecclesiae absolutus, non debent coemeterium et alia ecclesiae suffragia denegari, sed eius heredes et propinqui, ad quos bona pervenerunt ipsius, ut pro eodem satisfaciant, censura sunt ecclesiastica compellendi.

To your parishioner, who, excommunicated for manifest excesses—namely homicide, arson, violent laying-on of hands upon ecclesiastical persons, violation of churches, or incest—was, while in extremis, absolved by his presbyter according to the form of the Church, the cemetery and other suffrages of the Church ought not to be denied; but his heirs and relatives, to whom his goods have come, are to be compelled by ecclesiastical censure to make satisfaction on his behalf.

TITULUS XXIX. DE PAROCHIS, ET ALIENIS PAROCHIANIS.

TITLE 29. ON PAROCHS, AND ALIEN PAROCHIANS.

CAP. I.

CHAPTER 1.

Inter episcopum substitutum episcopo haeretico, et ipsum episcopum haereticum reversum et ex dispensatione receptum, dividitur episcopatus modo hic expresso.

Between the bishop substituted in place of the heretical bishop, and the heretical bishop himself, having returned and received by dispensation, the episcopate is divided in the manner here expressed.

Ex concilio Africano.

From the African council.

Si episcopus ex Donatistis ad catholicam unitatem est conversus, aequaliter inter se dividant eas, quae sic inventae fuerint, ubi ambae partes fuerint, id est, ut alia loca ad illum, alia ad alium pertineant, ita, ut ille dividat, qui amplius temporis in episcopatu habet, et minor eligat. Quodsi forte unus fuerit locus, ad eum pertineat, cui vicinior invenitur. Quod si ambabus cathedris aequaliter vicinus est, ad eum pertineat, quem plebs elegerit.

If a bishop from the Donatists has been converted to catholic unity, let them divide equally among themselves those which shall have been thus found, where both parties have been; that is, that some places pertain to the one, others to the other, in such a way that he who has held the episcopate longer divides, and the junior chooses. But if perchance there is one place, let it belong to him to whom it is found nearer. But if it is equally near to both sees, let it belong to him whom the people shall have chosen.

Sed si forte antiqui catholici suum [episcopum] voluerint, et illi suum, qui ex Donatistis conversi sunt, plurimorum voluntas paucioribus praeferatur. Si autem partes aequales sunt, maioris temporis episcopo deputetur. Si autem ita plurima loca inveniuntur, in quibus ambae partes fuerint, ut non possint aequaliter dividi, velut si in impari numero fuerint, distributis eis locis, qui parem habent numerum, quicunque locus remanserit, hoc in eo servetur, quod dictum est, quum de uno loco superius tractaretur.

But if by chance the ancient Catholics should want their own [bishop], and those who have been converted from the Donatists theirs, let the will of the more numerous be preferred to the fewer. But if the parties are equal, let it be assigned to the bishop of greater time (seniority). But if thus very many places are found in which both parties have been, such that they cannot be divided equally—namely, if they are in an odd number—after those places which have an equal number have been distributed, whatever place shall have remained, let this be observed in it which was said, when above it was being treated about one place.

CAP. II.

CHAPTER 2.

Presbyteri parochiales dominicis diebus et festivis parochianos alienos ad missam admittere non debent, si ex contemptu ad eorum ecclesiam accedunt.

Parochial priests on the Lord’s days and on feast-days ought not to admit parishioners of another parish to Mass, if they resort to their church out of contempt.

Ex concilio Manetensi.

From the Manetensian council.

Ut dominicis vel festivis diebus presbyteri, antequam missam celebrent, plebem interrogent, si alterius parochianus in ecclesia sit, qui proprio contempto presbytero ibi velit missam audire, quem si invenerint, statim ab ecclesia abiiciant.

That on the Lord’s or festal days the presbyters, before they celebrate mass, should question the people, whether there is in the church a parishioner of another who, with his own presbyter held in contempt, wishes to hear mass there; and if they find him, let them at once cast him out from the church.

CAP. III.

CHAPTER 3.

Episcopus parochianum alterius sine ipsius licentia ordinare non potest, nec eum aliter iudicare.

A bishop cannot ordain the parishioner of another without his permission, nor judge him otherwise.

Hadrianus Papa.

Pope Hadrian.

Nullus episcopus alterius pa rochianum iudicare praesumat, [retinere, aut ordinare absque eius voluntate vel iudicare, quia, sicut irrita erit eius ordinatio, ita et diiudicatio, quoniam censemus nullum alterius iudicis, nisi sui, sententia teneri.] Nam qui eum ordinare non potuit, nec iudicare ullatenus potest.

Let no bishop presume to judge another’s parishioner, [to retain, or to ordain without his consent, or to judge, because, just as his ordination will be null, so also the adjudication, since we deem no one to be held by the sentence of another judge, except his own.] For he who could not ordain him is in no way able to judge him.

CAP. IV.

CHAPTER 4.

Fines parochiarum, de quibus constat, vel finibus cohaerentia, praescribi non possunt.

The boundaries of parishes, which are settled, or those adjoining to the boundaries, cannot be claimed by prescription.

Urbanus III.

Urban III.

Super eo vero, quod apud vos intelleximus dubitatum, an quod de finibus et his, quae finibus cohaerent, non praescribendis statutum per canones esse dignoscitur, sit in parochiarum limitibus, sicut in provincialibus, admittendum, illud vobis respondemus, quod bene videtur in utroque servandum, si provinciarum fines legitima probatione vel alias indubitata fide constiterit ecclesiastica ordinatione statutos.

On that matter indeed, about which we have understood there has been doubt among you, whether that which is recognized to have been established by the canons, namely that boundaries and the things which cohere to boundaries are not to be prescribed, is to be admitted in the limits of parishes, just as in provincial ones, this we reply to you: that it seems good to be observed in both, if it has been established by legitimate proof, or otherwise by indubitable credibility, that the boundaries of the provinces were set by ecclesiastical ordination.

CAP. V.

CHAPTER 5.

Si parochianus seu dioecesanus domicilium transfert, primus praelatus in eo iura episcopalia seu dioecesana sibi non vendicat; decimae tamen praediales illius parochiae sibi debentur, nisi alteri debeantur ex consuetudine.

If a parishioner or diocesan transfers his domicile, the first prelate does not claim to himself the episcopal or diocesan rights over him; nevertheless the predial tithes of that parish are owed to him, unless by custom they are owed to another.

Coelestinus III.

Celestine 3.

Significavit nobis venerabilis frater noster Aconensis episcopus, quod, quum post recuperationem Aconensis civitatis ad habitandum in ea se quam plurimi contulissent, qui ante generalem occupationem terrae sanctae in aliis civitatibus regni Hierosolymitani [perpetuam] elegerant mansionem, et in ea residentiam fecerint aliquantam, et adhuc etiam resident in eadem, praelati praedictarum civitatum eos ad solvendum sibi iura ecclesiastica compellunt. Quia vero transgredi non debemus terminos a patribus constitutos, aut falcem in messem mittere alienam, Fraternitati tuae [per apostolica scripta] mandamus, quatenus praedictorum locorum praelatos, ut sibi nullam in praedictos Aconenses habitatores iurisdictionem usurpent, nec ab eis temporalia exigant quibus spiritualia non ministrant, [monitione praemissa] districtione, qua convenit, compellatis ita tamen, quod, si de agris in eorum parochia constitutis fructus percipiunt, et in ultramarinis partibus ratione praediorum decimae persolvuntur, deinceps eis ipsas decimas cum integritate persolvant, dicto vero Aconensi tanquam dioecesano suo cogantur de ceteris respondere. [Quod si non omnes etc.

Our venerable brother, the bishop of Acre, has signified to us that, when after the recovery of the city of Acre very many transferred themselves to dwell in it, who before the general occupation of the Holy Land had chosen a [perpetual] abode in other cities of the Kingdom of Jerusalem, and have made some residence in it, and even now still reside in the same, the prelates of the aforesaid cities compel them to pay to themselves ecclesiastical rights. But since we ought not to transgress the bounds set by the fathers, nor to thrust the sickle into another’s harvest, we command Your Fraternity [through apostolic writings] that you compel, by the constraint that is fitting, [with a monition given beforehand], the prelates of the aforesaid places that they usurp no jurisdiction to themselves over the aforesaid inhabitants of Acre, nor exact temporals from those to whom they do not minister spirituals, however in such wise that, if they receive fruits from fields situated in their parish, and in the overseas parts tithes are paid by reason of estates, thereafter they pay to them those same tithes in full, but that they be compelled to answer to the said bishop of Acre as to their diocesan concerning the rest. [But if not all etc.

Dat. Lat. X. Kal.

Given at the Lateran, on the 10th day before the Kalends.

Ian. 1198.]

Jan. 1198.]

TITULUS XXX. DE DECIMIS, PRIMITIIS ET OBLATIONIBUS.

TITLE 30. ON TITHES, FIRST-FRUITS AND OBLATIONS.

CAP. I.

CHAPTER 1.

Exprimit quatuor genera decimarum, quae ex veteri lege debebantur.

It sets forth four kinds of tithes, which were owed under the old law.

Hieronymus super Ezechielem.

Jerome on Ezekiel.

Decimam partem omnium frugum Leviticae tribui populus ex lege debebat. Rursus ex ipsis decimis Levitae, hoc est inferiorum ministrorum gradus, decimas dabant sacerdotibus. Erant quoque et aliae decimae, quas unusquisque de populo Israel in suis horreis separabat, ut comederet eas, quum iret in templum in urbe Hierusalem, et in vestibulo templi sacerdotes et Levitas ad convivium invitaret.

The people, by law, owed a tenth part of all fruits to the Levitical tribe. Again, from these very tithes the Levites, that is, the rank of the inferior ministers, gave tithes to the priests. There were also other tithes, which each one of the people of Israel separated in his granaries, that he might eat them when he went into the temple in the city Jerusalem, and in the vestibule of the temple invite the priests and the Levites to a banquet.

Erant autem et aliae decimae, quas pauperibus recondebant. At vero primitiae, quas de frugibus offerebant, non erant speciali nomine diffinitae, sed offerentium arbitrio derelictae. Traditionem quoque accepimus Hebraeorum, non lege praeceptam, sed arbitrio magistrorum inolitam, quod qui plurimum, quadragesimam partem dabant sacerdotibus, qui minimum, sexagesimam; inter quadragesimam et sexagesimam licebat quodcunque voluissent offerre.

There were, moreover, other tithes, which they laid up for the poor. But indeed the first-fruits, which they offered from the crops, were not defined by any special name, but were left to the discretion of the offerers. We have also received the tradition of the Hebrews, not prescribed by the Law, but ingrained by the discretion of the masters (teachers): those who gave the most gave a fortieth part to the priests, those who the least, a sixtieth; between a fortieth and a sixtieth it was permitted to offer whatever they wished.

Quod igitur in Pentateucho dubium derelictum est, hic specialiter diffinitur propter sacerdotum avaritiam, ne amplius a populo exigant in primitiis offerendis, id est, ut sexagesima pars offeratur eorum, quae gignuntur a terra. Si enim chorus qui Hebraice appellatur gomor et a Septuaginta dicitur gomor, XXX. habet modios tam in aridis speciebus quam in liquentibus, cophi quoque et batus decima pars est chori.

Therefore what in the Pentateuch was left doubtful is here defined specifically on account of the priests’ avarice, lest they exact more from the people in the offering of first-fruits, that is, that a sixtieth part be offered of the things which are generated from the earth. For if a chorus, which in Hebrew is called a gomor and by the Seventy is called gomor, has 30. modii both in dry kinds and in liquids, a cophi also and a bath is a tenth part of a chorus.

Praecipitur quoque, quod ut sexta pars tam chori quam cophi, quam bati detur sacerdotibus in primitiis offerendis quae de tribus modiis dimidium facit modium, perspicue supputatur, quam sexagesimam partem primitiarum sacerdotes accipere deberent. Haec interim iuxta literam et Hebraicam veritatem et sensisse sufficiat et audisse.

It is also prescribed that a sixth part both of the chorus and of the coph and of the bath be given to the priests in offering first-fruits, which, out of three modii, makes half a modius; it is clearly computed that the priests ought to receive a sixtieth part of the first-fruits. Let this meanwhile suffice both to have understood and to have heard according to the letter and the Hebrew truth.

CAP. II.

CHAPTER 2.

Non potest congrue summari propter varietatem lecturarum.

It cannot be suitably summarized on account of the variety of readings.

Paschalis II.

Paschal 2.

Novum genus exactionis est, ut clerici a clericis frugum decimas vel animalium exigant, quum nusquam in lege Domini hoc legamus. Non enim Levitae a Levitis decimas accepisse vel extorsisse leguntur. Illi profecto clerici, qui a clericis spiritualium ministeriorum labores accipiunt, [laborum suorum] decimas eis debent.

It is a new kind of exaction, that clerics exact tithes of fruits or of animals from clerics, since nowhere in the law of the Lord do we read this. For the Levites are not read to have received or extorted tithes from Levites. Those clerics indeed, who receive from clerics the labors of spiritual ministries, owe them the tithes of [their labors].

CAP. III.

CHAPTER 3.

Compositio super decimis non tollitur per privilegium sequens, si de illa mentionem non facit.

A composition concerning tithes is not removed by a following privilege, if it makes no mention of it.

Hadrianus IV. Vigorensi et Herfordensi Episcopis.

Adrian 4. To the Bishops of Worcester and Hereford.

Ex multiplici conquestione V. presbyteri de Cretona accepimus, quod, quum ecclesiam de Cretona triginta annis et eo amplius pacifice possedisset, monachi de Brueria decimas universas, quas de terris cultis eadem ecclesia a prima fundatione sui semper percipere consuevit, infra hoc quadriennium sibi et ecclesiae penitus subtraxerunt, quum inter abbatem de Brudeia. W. nomine, de consensu totius conventus, et praedictum presbyterum viginti annis et eo amplius elapsis talis intercesserit conventio scripto monachorum authentico roborata, quod monachi iam dicto presbytero et ecclesiae suae in integrum de blado et universis leguminibus, quamdiu viveret, decimas persolverent, exceptis minutis decimis, quas idem presbyter ob exaltationem ecclesiae monachorum quietas clamavit; quumque conventio temporibus trium abbatum praescripti loci servata fuisset, idem abbas, ad praesentiam nostram accedens, a nobis privilegium obtinuit, in quo monasterio suo indultum est, ut de laboribus, quos propriis manibus aut sumptibus excolunt, nul li decimas solvere tenerentur. Qui quidem, reversus ad propria, tantum apud Henricum regem illustrem Angliae favorem invenit, quod rex totam terram istius villae, in qua ecclesia praefati presbyteri sita est, monasterio ipsius in perpetuam eleemosynam contulit, quo facto praedictus abbas, universis istius villae colonis expulsis, totam terram praedictae parochiae excolens propriis sumptibus, ecclesiae debitos reditus subtraxit. Unde quia non fuit nostrae intentionis per [praedictum] privilegium nostrum conventioni derogare praedictae, fraternitati vestrae per apostolica scripta praecipiendo mandamus, quatenus utraque parte ante vos convocata rei veritatem plenius inquiratis, et, si inter praedecessorem memorati abbatis et praenominatum presbyterum consensu monachorum talis conventio facta fuerit, et per annum servata, eundem abbatem et monachos, ut eandem conventionem vel compositionem, non obstante dicto privilegio, nisi, quod non credimus, de transactione ipsa contineatur in eo, inviolabiliter teneant et observent, vel exinde secum pacifice conveniant, et secundum formam compositionis reditus ipsi [integre] solvant, occasione et appellatione postposita, auctoritate nostra moneatis et districtius compellatis.

From the manifold complaint of V., presbyter of Cretona, we have learned that, whereas he had possessed the church of Cretona peacefully for thirty years and more, the monks of Brueria, within this four-year period, have entirely withdrawn from him and from the church all the tithes which from tilled lands that same church, from its first foundation, had always been accustomed to receive, although between the abbot of Brudeia, by name W., with the consent of the whole convent, and the aforesaid presbyter, twenty years and more having elapsed, there had intervened such a convention, strengthened by the monks’ authentic writing, that the monks should pay tithes in full to the already-mentioned presbyter and his church, from grain and all legumes, for as long as he should live, except for the small tithes, which the same presbyter, for the exaltation of the monks’ church, claimed to be remitted; and when the convention had been kept in the times of three abbots of the aforesaid place, the same abbot, coming into our presence, obtained from us a privilege, in which it was granted to his monastery that, from the labors which they cultivate with their own hands or at their own expense, they should be held to pay tithes to no one. Indeed, having returned to his own, he found so much favor with Henry, the illustrious king of England, that the king granted to his monastery, in perpetual alms, the whole land of that vill in which the church of the aforesaid presbyter is situated; and this having been done, the aforesaid abbot, having expelled all the tenants of that vill, cultivating at his own expense the whole land of the aforesaid parish, subtracted the revenues owed to the church. Wherefore, since it was not our intention by our [aforesaid] privilege to derogate from the aforesaid convention, we command your fraternity, by apostolic writings, by enjoining, that, with both parties convoked before you, you inquire more fully into the truth of the matter; and if between the predecessor of the aforesaid abbot and the before-named presbyter, with the consent of the monks, such a convention was made, and kept for a year, you admonish and more strictly compel that same abbot and the monks, that they the same convention or composition, notwithstanding the said privilege—unless, which we do not believe, the transaction itself is contained in it—hold and observe inviolably, or thereupon agree peaceably among themselves, and according to the form of the composition pay those revenues [entirely], occasion and appeal being set aside, by our authority.

Si autem uterque vestrum etc.

If, however, each of you, etc.

CAP. IV.

CHAPTER 4.

Monachi tenentur solvere decimas praediales de praediis noviter cultis, de quibus decimae prius solvebantur.

Monks are bound to pay predial tithes from estates newly cultivated, from which tithes were previously paid.

Idem Thomae Cantuariensi Arc h iepiscopo.

The same to Thomas, Archbishop of Canterbury.

Commissum nobis a Deo dispensationis officium admonet et hortatur multipliciter, ut universis Christi ecclesiis debeamus utiliter providere, atque integra iura sua nos oportet atque illibata servare. Pervenit [quidem] ad nos, quod monachi de Bosse ecclesiae sanctae Mariae, in cuius parochia commorantur, decimas ex integro non persolvunt, et eas [secundum canones] reddere contradicunt. Ea propter frater noster, tibi per apostolica scripta mandamus, et praecipimus quatenus eos, ut ipsas decimas etiam de terris cultis, in quibus olim domus constructae fuerant, praefatae ecclesiae cum ea integritate persolvant, qua prius, quam in eadem parochia morarentur, solebant persolvi, sine appellationis obstaculo nostra auctoritate cum omni districtione compellas. Et sicut etiam de pascuis olim decimae persolvebantur, ita nunc de eisdem, ad frugum fertilitatem translatis, decimas volumus absque deminutione persolvi.

The office of dispensation committed to us by God admonishes and exhorts in manifold ways, that we ought to provide usefully for all the churches of Christ, and that it behooves us to preserve their rights entire and inviolate. It has come [indeed] to us that the monks of Bosse do not pay tithes in full to the church of Saint Mary, in whose parish they dwell, and they [according to the canons] refuse to render them. Wherefore, our brother, to you through apostolic writings we command, and we enjoin that you compel them, that those same tithes also from the cultivated lands on which formerly houses had been constructed, they pay to the aforesaid church with that integrity with which, before they dwelt in the same parish, they were accustomed to be paid, without the obstacle of appeal, by our authority, with all distraint. And just as formerly tithes were paid also from the pastures, so now from those same lands, having been translated to the fertility of crops, we will that tithes be paid without diminution.

CAP. V.

CHAPTER 5.

Per excommunicationem compellitur quis ad solvendas decimas de molendinis et aliis hic contentis et cap. sequ. Hoc dicit cum sequ.

By excommunication one is compelled to pay tithes from mills and the other things contained here and in the following chapter. This he states together with what follows.

Alexander III. Cantuariensi Archiepiscopo et eius Suffraganeis.

Alexander 3. To the Archbishop of Canterbury and his Suffragans.

Pervenit ad nos, quod, quum parochiani vestri decimas bonorum suorum consueverint, ecclesiis, quibus debentur, cum integritate persolvere, nunc tamen laudabili consuetudine praetermissa quidam ex ipsis de lana et foeno et deu proventibus molendinorum et piscariarum ipsis ecclesiis, subtrahere non verentur. Quoniam igitur institutioni divinae manifestius obviant, qui decimas ipsis ecclesiis non persolverint, fraternitati vestrae per apostolica scripta praecipiendo Mandamus, quatenus parochianos vestros monere curetis, et, si opus fuerit, sub excommunicationis districtione compellere, ut de proventibus molendinorum et piscariarum, de foeno et lana decimas ecclesiis, quibus debentur, omni contradictione [et appellatione] cessante, cum integritate persolvant.

It has come to us, that, although your parishioners have been accustomed to pay the tithes of their goods with integrity to the churches to which they are owed, nevertheless now, the praiseworthy custom having been passed over, certain of them do not fear to withhold from those same churches from wool and hay and from the revenues of mills and fisheries. Since therefore they more manifestly oppose the divine institution, who have not paid the tithes to those same churches, to your fraternity by apostolic writings, enjoining, we command, that you take care to warn your parishioners, and, if there is need, to compel under the constraint of excommunication, that from the revenues of mills and fisheries, from hay and wool they pay tithes to the churches to which they are owed, all contradiction [and appeal] ceasing, with integrity.

CAP. VI.

CHAPTER 6.

Summatum est cum praecedenti, et declara ut in praecedenti dictum est.

It is summed with the preceding, and declare as it has been said in the preceding.

Idem Vintoniensi Episcopo.

The same to the Bishop of Winchester.

Nuncios et literas tuae fraternitatis ea, qua decuit, benignitate recepimus, et petitiones tuas, quoad licuit, curavimus exaudire, sicut illius personae, quam pura in Domino et ferventi caritate diligimus, et cuius commodis et profectibus intendere volumus diligenter. Quum igitur ad officium tuam spectent ea, in quibus praecepti nostri desideras auctoritate muniri, tanto in his debuisti facilius exaudiri, quanto ipsam eorum specialius salutem respiciunt, de quibus in extremo iudicio redditurus es rationem. Inde est, quod fraternitati tuae per apostolica scripta praecipiendo Mandamus, quatenus parochianos tuos de apibus et de omni fructu decimas persolvere ecclesiastica districtione compellas.

Envoys and the letters of your fraternity we received with the benignity with which it was fitting, and we took care, so far as it was permitted, to hear out your petitions, just as of that person whom we love in the Lord with pure and fervent charity, and to whose interests and advancements we wish diligently to attend. Since therefore those things pertain to your office in which you desire to be fortified by the authority of our precept, by so much the more you ought in these to have been more easily heard, inasmuch as they more especially regard their very salvation, concerning which you will render an account at the Last Judgment. Hence it is that to your fraternity, through apostolic writings, by way of precept Mandamus, that you compel your parishioners by ecclesiastical distriction to pay tithes on bees and on every fruit.

CAP. VII.

CHAPTER 7.

Decima fructuum statim, quum collecti sunt, solvi debet non deductis expensis.

The tithe of the fruits must be paid immediately, when they have been collected, with no expenses deducted.

Alexander III. Exoniensi Episcopo.

Alexander 3. To the Bishop of Exeter.

Quum homines de Hortona secundum generalem Anglicanae ecclesiae consuetudinem de frugibus suis in auctumno, IX. partibus sibi retentis, decimam ecclesiae sancti Michaelis, cuius parochiani sunt, sine deminutione solvere teneantur, et, antequam id faciant, servientibus et mercenariis suis de frugibus non decimatis debita totius anni pro servitio suo impendant, tunc demum de residuo decimam persolventes, discretioni vestrae per apostolica scripta praecipiendo mandamus, quatenus sub anathematis districtione eos cogatis ut decimam tam de frugibus quam de nutrimentis animalium suorum sine fraude et diminutione aliqua in auctumno, sicut moris est, statim fructibus collectis, et aliis temporibus, prout debentur, persolvant, atque de subtractis et retentis dignam satisfactionem exhibere procurent.

Since the men of Horton, according to the general consuetude of the English church, of the fruits their own in autumn, with 9 parts retained to themselves, are bound to pay the tithe to the church of Saint Michael, whose parishioners they are, without diminution, and, before they do this, to disburse to their servants and hirelings, out of the untithed fruits, the debts of the whole year for their service, then at length paying the tithe from the residue, we command, commanding your discretion by apostolic writings, that you under the constraint of anathema compel them that they pay the tithe both of the fruits and of the nutriments of their animals, without any fraud or diminution, in autumn, as is the custom, immediately the fruits having been gathered, and at other times, as they are owed, and that they take care to exhibit worthy satisfaction for what has been subtracted and retained.

CAP. VIII.

CHAPTER 8.

Privilegiati super decimis non solvendis, de iis praediis, quae ab aliis conducunt, decimam solvere tenentur.

Those privileged with respect to tithes not being paid are bound to pay the tithe for those estates which they lease from others.

Idem Monachis de Neuclen.

The same, to the Monks of Neuclen.

Dilecti filii abbas et fratres sanctae Crucis sua nobis conquestione monstrarunt, quod praedia, unde decimas et in magna parte sustentationem consueverunt habere, a plerisque laicis conduxistis et recepistis ad firmam. Unde, quoniam iidem fratres ex hoc gravantur immoderate et enormiter, nec fuit intentionis nostrae aut antecessorum nostrorum, ut de possessionibus, quas conduxistis, decimas non solvatis, universitati vestrae praecipiendo mandamus, quatenus eisdem fratribus de praediis, quae conduxistis in parochiis suis, de quibus consueverunt decimas percipere, plenarie solvatis eisdem, vel cum ipsis tam pacifice vel amicabiliter componatis, quod nulla inter vos debeat scandali materia suscitari, et videamini ultra, quod vobis indultum est, manus extendere.

Beloved sons, the abbot and brothers of the Holy Cross have shown us by their complaint that the estates from which they were accustomed to have tithes and in great part their sustentation, you have leased from very many laymen and received to farm. Wherefore, since those same brothers are by this burdened immoderately and enormously, nor was it the intention of us or of our predecessors that from the possessions which you have leased you should not pay tithes, we command your whole body by precept, to the end that you pay in full to the same brothers, from the estates which you have leased in their parishes, from which they have been accustomed to receive tithes, to those same; or that with them you so peacefully or amicably compose, that no matter of scandal ought to be stirred up between you, and that you not seem to extend your hands beyond what has been granted to you.

CAP. IX.

CHAPTER 9.

Revocatur privilegium, si ex post facto incipit enormiter nocivum esse.

A privilege is revoked, if ex post facto it begins to be enormously harmful.

Idem Abbati et Fratibus Dolon.

The same to the Abbot and the Brothers of Dol.

Suggestum est nobis ex parte vestra, quod abbas et fratres monasterii de Ursin. deci mas a vobis auferre conantur, et alia damna et gravamina vobis irrogare non cessant. Quia vero non decet honestatem sive religionem monasticam litibus et contentionibus intendere, Discretioni vestrae per apostolica scripta mandamus, consulimus et hortamur, quatenus cum praedicto abbate et fratribus super ipsis decimis et aliis unde inter vos est controversia, pacifice componatis, ne pro huiusmodi contentionibus fama vestrae religionis valeat denigrari. Nam quando Romana ecclesia ordini vestro privilegia de decimis dederat, ita erant rarae [et pauperrimae] abbatiae vestri ordinis, quod exinde nulli poterat de iure scandalum suboriri; sed nunc per gratiam Dei in tantum augmentatae sunt ac possessionibus ditatae, quod multi viri ecclesiastici de vobis apud nos querelam saepe proponunt.

It has been suggested to us on your part that the abbot and brothers of the monastery of Ursin. are trying to take the tithes from you, and do not cease to inflict upon you other damages and grievances. But since it does not befit monastic honesty or religion to apply themselves to lawsuits and contentions, to your Discretion through apostolic writings we mandate, we counsel and exhort, that with the aforesaid abbot and brothers concerning those tithes and the other things about which there is controversy among you, peaceably you make a composition, lest by contentions of this kind the reputation of your religion may be able to be denigrated. For when the Roman church had given to your order privileges concerning tithes, the abbeys of your order were so rare [and very poor] that from this no scandal could of right arise to anyone; but now by the grace of God they have been augmented to such an extent and enriched with possessions that many ecclesiastical men often bring a complaint about you before us.

CAP. X.

CHAPTER 10.

Cistercienses, templarii et hospitalarii decimam praediorum suorum, quae propriis manibus aut sumptibus excolunt, solvere non tenentur; alii vero religiosi non solvunt decimas de hortis et nutrimentis animalium, nec de novalibus, quae propriis manibus ac sumptibus excolunt.

Cistercians, Templars, and Hospitallers are not bound to pay the tithe of their estates which they cultivate by their own hands or at their own expense; but other religious do not pay tithes from gardens and from the nurture of animals, nor from newly-broken lands, which they cultivate by their own hands and at their own expense.

Idem Terraconensi Archiepiscopo.

The same to the Archbishop of Tarragona.

Ex parte tua ad nos noveris pervenisse, quod albi monachi et nigri, et quidam alii religiosi viri ecclesias tuae iurisdictionis reditibus decimarum, occasione privilegiorum, quae sibi Romana indulsit ecclesia, spoliare praesumunt. Sane nolumus te latere, quod sanctae memoriae praedecessores nostri fere omnibus religiosis decimas laborum suorum concesserant. Sed bonae memoriae praedecessor noster Hadrianus solis fratribus Cisterciensis ordinis, et templariis et hospitalariis decimas laborum suorum, quos propriis manibus vel sumptibus colunt, indulsit; ceteris vero, ut de novalibus suis, quae propriis manibus vel sumptibus excolunt, et de nutrimentis animalium suorum, et de hortis suis decimas non persolvant, concessit; quem sumus super his imitati.

From your side you should know that it has come to us, that white and black monks, and certain other religious men, on the pretext of privileges which the Roman Church has indulged to them, presume to despoil the churches of your jurisdiction of the revenues of tithes. Indeed we do not wish you to be unaware that our predecessors of holy memory had granted to almost all religious the tithes of their labors. But our predecessor Adrian, of good memory, indulged to the brothers alone of the Cistercian order, and to the Templars and Hospitallers, the tithes of their labors which they cultivate by their own hands or at their own expenses; to the others, however, he granted that they should not pay tithes from their new clearings which they cultivate by their own hands or at their own expenses, and from the nutriments of their animals, and from their gardens; whom we have imitated in these matters.

Quare hi quibus hoc indultum est, hac occasione decimas de aliis rebus ecclesiae suae non debent, nec possunt subtrahere, vel sibi aliquid ulterius vendicare.

Wherefore those to whom this has been granted by indult, on this pretext do not owe tithes from other things of their church, nor can they withhold them, or claim anything further for themselves.

CAP. XI.

CHAPTER 11.

Privilegium super decimis laborum non extenditur ad terras, quae aliis traduntur excolendae.

The privilege regarding tithes of labors is not extended to lands which are handed over to others to be cultivated.

Idem.

The same.

Licet de benignitate sedis apostolicae sit vobis indultum, ut de laboribus vestris, quos propriis manibus vel sumptibus colitis, nemini decimas solvere teneamini; propter hoc tamen non est licitum vobis, cuilibet decimas de terris vestris subtrahere, quas aliis traditis excolendas. Relatum est siquidem auribus nostris, quod, quum terras quasdam quas in decimatione dilecti filii nostri thesaurarii Senonensis habetis detis rusticis vestris excolendas et ei exinde decimas sicut debetis non solvitis, nec facitis a rusticio ipsis exsolvi. Quum igitur quanto arctius vos et ordinem vestrum diligimus, tanto minus volumus efficere quae sunt honestati contraria vel obvia rationi, aut ex quibus privilegiorum nostrorum tenorem transgredi videamini, quum privilegium videatur amittere qui permissa sibi abutitur potestate, fraternitati vestrae mandamus, quatenus de terris illis quas in decimatione praedicti thesaurarii propriis manibus non excolitis sed rusticis traditis excolendas decimas vobis usurpare nullatenus praesumatis, sed eas inprimis eidem thesaurario faciatis cum integritate persolvi scituri pro certo, quodsi praeceptum nostrum contempseritis nos venerabili fratri nostro archiepiscopo Senonensis dedimus in mandatis, ut rusticos, quibus in decimatione praefati thesaurarii terras dederitis excolendas, ad solvendum [inde] decimas eidem thesaurario appellatione cessante districte compellat.

Although by the benignity of the Apostolic See it has been granted to you that from your labors, which you cultivate by your own hands or at your own expenses, you are held to pay tithes to no one; nevertheless on this account it is not lawful for you to withhold from anyone the tithes from your lands, which you hand over to others to be cultivated. For it has been reported to our ears that, when you give certain lands which you hold within the decimation-right of our beloved son, the treasurer of Sens, to your rustics to be cultivated, you do not pay him from that the tithes as you ought, nor do you cause them to be paid by the rustic. Since therefore the more closely we love you and your order, the less do we wish to bring about things that are contrary to honesty or opposed to reason, or by which you might seem to transgress the tenor of our privileges—since he seems to lose a privilege who abuses the power permitted to him—we command your fraternity that, from those lands which within the decimation-right of the aforesaid treasurer you do not cultivate with your own hands but deliver to rustics to be cultivated, you shall by no means presume to usurp tithes for yourselves, but shall first cause them to be paid in their integrity to that same treasurer, knowing for certain that, if you should despise our precept, we have given mandates to our venerable brother, the archbishop of Sens, that he strictly compel the rustics, to whom you shall have given lands within the decimation-right of the aforesaid treasurer to be cultivated, to pay [from there] tithes to that same treasurer, with appeal ceasing.

CAP. XII.

CHAPTER 12.

Privilegium super decimis laborum etiam ea, quae non sunt novalia, comprehendit.

The privilege concerning the tithes of labors also comprehends those which are not new lands.

Idem.

The same.

Ad audientiam nostram noveritis pervenisse, quod quidam vestrum a dilectis filiis nostris abbate et fratribus [de Pipennella, qui sunt] Cisterciensis ordinis, de laboribus, quos propriis manibus aut sumptibus excolunt, decimas exigere et extorquere conantur, Illud privilegii capitulum apostolicae sedis prava interpretatione ac malitiosa pervertentes, quo Cisterciensibus indulgetur, ne de laboribus, quos propriis manibus aut sumptibus excolunt, aliquis decimas ab eis exigat. Asserunt enim, quod pro labori bus novalia intelligi debent. Unde quoniam fratres praescripti ordinis benignitate apostolica fovere volumus, et, ne ullus contra eos materiam habeat malignandi, vel ipsos contra iustitiam molestandi quamlibet, attentius providere: fraternitati vestrae per apostolica scripta praecipiendo Mandamus, quatenus non permittatis hoc fieri.

To our hearing you are to know it has come, that certain of you are attempting to exact and extort tithes from our beloved sons, the abbot and brothers [of Pipennella, who are] of the Cistercian order, on account of the labors which they cultivate by their own hands or at their own expenses, perverting that chapter of the privilege of the apostolic see by a crooked interpretation and malicious, whereby it is indulged to the Cistercians that no one should exact tithes from the labors which they cultivate by their own hands or at their own expenses. They assert, indeed, that by labors newly-broken fields ought to be understood. Wherefore, since we wish to favor the brothers of the aforesaid order by apostolic benignity, and to provide more attentively that no one have material for maligning against them, or for molesting them against justice in any way, by enjoining your fraternity through apostolic writings Mandamus, that you do not allow this to be done.

Nam, si intelligeremus tantummodo de novalibus, ubi ponimus de laboribus, de novalibus poneremus, sicut in privilegiis quorundam aliorum ponimus.

For, if we were to understand only about novalia, where we put “of labors,” we would put “of novalia,” just as we put it in the privileges of certain others.

CAP. XIII.

CHAPTER 13.

Decimae novalium debentur ecclesiae, in cuius parochia surgunt; si vero non sunt in certa parochia, debentur dioecesano; qui potest sibi retinere, rei alteri ecclesiae concedere.

Tithes of novalia are owed to the church in whose parish they arise; but if they are not in a definite parish, they are owed to the diocesan; who can retain them for himself, or grant the thing to another church.

Idem Brixiensi Episcopo.

The same to the Bishop of Brescia.

Quoniam a nobis sollicitudo tua requisivit, quid de decimis novalium tuae dioecesis tibi sit statuendum, tuae fraternitati significatione praesentium respondemus, ut, si terrae illae, quae arabiles sunt, infra certam alicuius ecclesiae parochiam fuerint, tu decimas earum, tua parte retenta, eidem ecclesiae facias assignari; alioquin ipsas secundum discretionem a Deo tibi datam alii ecclesiae deputare, vel ad opus tuum poteris retinere, ita quidem, quod, si quis in his contraire praesumpserit, tu eum ecclesiastica censura usque ad dignam satisfactionem percellas. Sententias vero super decimis a Consulibus datas praesertim quum sanctorum patrum institutionibus obvient, irritas esse decernas et eas omni contradictione et appellatione postposita revoces. Quod si laicus aliquis a sacerdotibus vel clericis decimas de laboribus suis in tua dioecesi requisiverit eum ab exactione huiusmodi prorsus cessare compellas et laicos illos, qui a colonis tertiam vel quartam partem laborum suorum ante solutionem decimarum recipiunt, decimam de portione sua secundum quod colonus de parte quae illum contingit exsolvere consueverit, absque diminutione aliqua iis, quibus iure debentur facias exhibere.

Since your solicitude has inquired of us what is to be determined for you concerning the tithes of the newlands of your diocese, we respond to your fraternity by the signification of these presents, that, if those lands which are arable shall be within the definite parish of some church, you should cause their tithes, your share being retained, to be assigned to the same church; otherwise you can depute them, according to the discretion given to you by God, to another church, or you can retain them for your own work, indeed in such wise, that, if anyone shall have presumed to contravene these things, you strike him with ecclesiastical censure until due satisfaction. But the judgments concerning tithes given by the Consuls, especially since they run counter to the institutions of the holy fathers, you should determine to be void and revoke them, all contradiction and appeal set aside. But if any layman shall have required from priests or clerics tithes from his labors in your diocese, you shall compel him to cease utterly from such exaction; and those laymen who receive from their tenants a third or fourth part of their labors before the payment of tithes, you shall cause to render a tithe from their portion, according to what the tenant has been accustomed to pay from the part that pertains to him, without any diminution, to those to whom by right they are owed.

CAP. XIV.

CHAPTER 14.

Decimae possunt exigi.

Tithes can be exacted.

Idem Remensi Archiepiscopo.

The same to the Archbishop of Reims.

Parochianos vero tuos ad solvendas decimas ecclesiis, quibus eas debent, ecclesiastica debes severitate compellere; quia, Quum decimae non ab homine, sed ab ipso Domino sint institutae, quasi debitum exigi possunt.

But indeed you must compel your parishioners, with ecclesiastical severity, to pay the tithes to the churches to which they owe them; because, Since tithes have been instituted not by man, but by the Lord himself, they can be exacted as a debt.

CAP. XV.

CHAPTER 15.

Decima laico iure hereditario concedi non potest.

A tithe cannot be granted to a layman by hereditary right.

Idem Ambianensi Episcopo.

The same to the Bishop of Amiens.

Ad haec donationem decimae, quam abbas sancti S. de Monstrali cuidam laico concessit per successionem tenendam, quoniam sanctuarium Dei iure hereditario possideri non debet, in irritum penitus revoces et viribus carere decernas, et laicum, nisi decimam ipsam ipsi ecclesiae libere et absolute resignaverit, vinculo excommunicationis adstringas.

Moreover, the donation of the tithe which the abbot of Saint S. of Monstral granted to a certain layman to be held by succession, since the sanctuary of God ought not to be possessed by hereditary right, you shall wholly revoke into nullity and decree to be devoid of force; and you shall bind the layman with the bond of excommunication, unless he shall have freely and absolutely resigned that very tithe to the church itself.

CAP. XVI.

CHAPTER 16.

Iudaei coguntur praediales decimas solvere, aut praedia dimittere.

Jews are compelled to pay predial tithes, or to relinquish the estates.

Idem Marsiliensi Episcopo.

The same to the Bishop of Marseilles.

De terris vero, quas Iudaei colunt, tuae prudentiae respondemus, ut eos ad decimas persolvendas, vel ad possessiones penitus renunciandas cum omni districtione compellas, ne forte occasione illa ecclesiae valeant suo iure fraudari.

But concerning the lands which the Jews cultivate, we reply to your prudence that you compel them, with all distraint, either to pay over the tithes, or to renounce the holdings entirely, lest perhaps by that pretext the church be able to be defrauded of its right.

CAP. XVII.

CHAPTER 17.

Decimae vel oblationes ecclesiae laicis concedi non possunt, et praelatus contra faciens est puniendus.

Tithes or the oblations of the church cannot be conceded to laymen, and a prelate acting contrary is to be punished.

Idem.

The same.

Quamvis sit grave nimis et divini dignum animadversione iudicii habeatur, quod laici quidam quod sacerdotum est in ecclesiasticis rebus usurpant : maiorem tamen incurrunt formidinem ac dolorem, quod fomitem sui erroris dicuntur in ipso clero aliquoties invenire, dum quidam fratrum et coepiscoporum nostrorum aliorumque praelatorum ecclesiae decimas et ecclesias [ipsas] disponere eis indulgent, et eos in devia mortis impellunt, qui praedicatione eorum ad viam vitae fuerant revocandi. De quibus dicit Dominus per Prophetam: "Peccata populi mei comedunt, et ad iniquitatem provocant animas eorum. "Unde Statuimus, ut, si quis alicui laico in saeculo remanenti ecclesiam, decimam oblationemque concesserit, a statu suo, sicut arbor, quae inutiliter terram occupat, succidatur, et, donec emendet, dolore suae iaceat ruinae prostratus.

Although it is too grievous and is held worthy of the animadversion of divine judgment, that certain laymen usurp what belongs to the priests in ecclesiastical matters : nevertheless they incur greater fear and pain, because they are said to find the tinder of their error sometimes in the very clergy, while certain of our brothers and fellow-bishops and other prelates of the church indulge them to dispose of tithes and the churches [themselves] for them, and drive them into the byways of death, who by their preaching ought to have been called back to the way of life. Concerning whom the Lord says through the Prophet: "They eat the sins of my people, and they provoke their souls to iniquity. "Whence We decree, that, if anyone shall have granted to any layman remaining in the world a church, a tithe and an oblation, he shall be cut down from his station, like a tree which uselessly occupies the ground, and, until he makes amends, let him lie prostrate with the pain of his own ruin.

CAP. XVIII.

CHAPTER 18.

Statur consuetudini, an colonus solvat decimam ecclesiae, in cuius parochia sita sunt praedia, an ecclesiae ubi audit divina et percipit ecclesiastica sacramenta.

Let custom prevail, whether the colonus pay the tithe to the church in whose parish the predial estates are situated, or to the church where he hears the divine offices and receives the ecclesiastical sacraments.

Idem.

The same.

Quum sint homines in parochia unius ecclesiae, sicut asseris, qui terras in alia parochia excolunt : tua discretio nos consuluit, cui ecclesiae de terris i llis decimas solvere debeant, an ei, in cuius parochia sint constituti, an illi, in qua divina audiunt et alia ecclesiastica percipiunt sacramenta. Sane, quum huiusmodi quaestio temporibus praedecessorum nostrorum saepius mota fuerit, nec ab aliquo terminata, aliis intuitu territorii, aliis personarum obtentu asserentibus debere persolvi, non est nobis facile super hoc certum dare responsum, quum auctoritates sanctorum Patrum etiam sint diversae. Et ideo in huiusmodi dubitatione ad consuetudinem duximus recurrendum, et attendendum etiam, si illae ecclesiae in uno sint vel in diversis episcopatibus constitutae; quia difficile nimis videtur, ut una ecclesia in episcopatu alterius recipiat decimas, quum ex hoc episcopatuum fines confundi non immerito viderentur. [Illud autem etc.

Since there are men in the parish of one church, as you assert, who cultivate lands in another parish : your discretion has consulted us to which church from those lands they ought to pay tithes, whether to the one in whose parish they are constituted, or to that in which they hear the divine things and receive other ecclesiastical sacraments. Truly, since a question of this kind was more often raised in the times of our predecessors, and was determined by none, some asserting that it ought to be paid by regard to the territory, others by the plea of the persons, it is not easy for us to give a certain response on this, since the authorities of the holy Fathers also are diverse. And therefore in such a doubt we have judged that recourse must be had to custom, and that it must also be attended to, whether those churches are constituted in one or in diverse episcopates; because it seems exceedingly difficult that one church should receive tithes in the episcopate of another, since from this the boundaries of the episcopates would not without reason seem to be confounded. [But that etc.

cf. c. 8. de praescr. II.26.]

cf. ch. 8. on Prescription 2.26.]

CAP. XIX.

CHAPTER 19.

Non potest laicus transferre decimam in alium laicum, etiamsi cum titulo illam possideat. H. d. cum gloss.

A layman cannot transfer the tithe to another layman, even if he possesses it with title. H. d. with gloss.

Ex concilio Lateranensi.

From the Lateran Council.

Prohibemus insuper, ne laici, decimas cum animarum suarum periculo detinentes, in alios laicos possint aliquo modo transferre. Si quis vero receperit, et ecclesiae non reddiderit, Christiana sepultura privetur.

We prohibit moreover, that laymen, detaining tithes with peril to their souls, may be able to transfer them in any way to other laymen. But if anyone shall have received them, and shall not have returned them to the church, let him be deprived of Christian sepulture.

CAP. XX.

CHAPTER 20.

Decima personalis debetur ecclesiae, ubi quis percipit sacramenta, licet alibi lucrum contigerit; in praediali vero statur consuetudini, si in aliena parochia colonus praedium coluit.

The personal tithe is owed to the church where one receives the sacraments, though lucre may have chanced elsewhere; as to the praedial tithe, custom prevails, if a tenant cultivates a holding in another parish.

Lucius III. Strigoniensi Archiepiscopo.

Lucius 3. To the Archbishop of Esztergom.

Ad apostolicae sedis regimen, licet immeriti, dignatione divina vocati, omnibus sumus ecclesiae filiis debitores, et pro scientiae nostrae modo respondere cogimur consultationibus singulorum. Intelleximus autem ex literis tuis, quod quaedam consuetudo in Hungaria inolevit, ut multitudo populi plerumque de parochia unius episcopi in dioecesim alterius transferatur. In qua licet per multa tempora moram traxerit, uterque tamen episcoporum, tam is, cuius parochiam reliquerunt, quam is, cuius parochiani sunt facti, decimationem requirit, [et eos, nisi ad voluntatem ipsius solvant, interdicto supponit,] unde invidiae et [plurimae] contentiones oriuntur. Ideoque tua nos duxit fraternitas consulendos, cui potius decimae sint reddendae. Noveris igitur, quod, si de artificio, vel negotiatione et agricultura, quam infra terminos parochiae, in qua moratur, exercet, vel aliis huiusmodi decimae solvantur ; aequum est, ut illi ecclesiae decimae personales reddantur ab eis, in qua ecclesiastica percipiunt sacramenta.

To the governance of the apostolic see, although unworthy, called by divine dignation, we are debtors to all the sons of the church, and are compelled to respond, according to the measure of our knowledge, to the consultations of individuals. We have understood however from your letters, that a certain custom has taken root in Hungary, namely that a multitude of the people for the most part is transferred from the parish of one bishop into the diocese of another. And although in the latter they may have tarried for a long time, nevertheless each of the bishops—both the one whose parish they left and the one of whom they have become parishioners—demands the tithe, [and, unless they pay according to his will, he subjects them to interdict,] whence envies and [very many] contentions arise. And therefore your fraternity has led us to be consulted, as to which one rather the tithes ought to be rendered. Know therefore that, if tithes are paid from craft, or trade and agriculture, which he exercises within the bounds of the parish in which he dwells, or other things of this kind ; it is equitable that the personal tithes be rendered by them to that church in which they receive the ecclesiastical sacraments.

Apostolus enim dicit: "Si vobis seminavimus spiritualia etc. " Decimas vero messium vel fructuum arborum, si coluerint in alia parochia, quam in ea, in qua habitant, quoniam a diversis diversa consuetudo tenetur, tu eligas in hoc casu quod per consuetudinem diu obtentam ibidem noveris observatum.

For the Apostle says: "If we have sown spiritual things among you, etc. " But as for the tithes of harvests or of the fruits of trees, if they have been cultivated in a parish other than that in which they dwell, since diverse peoples hold diverse custom, you are to choose in this case what you know, by long-obtained custom, to have been observed there.

CAP. XXI.

CHAPTER 21.

De omni fructu praedii solvendae sunt decimae.

Tithes are to be paid on all the produce of the estate.

Clemens III.

Clement 3.

Ex parte dilectorum filiorum nostrorum canonicorum ecclesiae tuae nobis est querela proposita, quod quidam agricultores, quum simul vel [in] diversis temporibus anni in eodem horto vel agro diversa semina sparserint, non nisi de unius illorum seminum fruct ibus decimas illi persolvunt, quidam etiam decimas de agrorum proventibus non curant exsolvere, nisi quibusdam [prius] deductis expensis, quas faciunt pro illis ad horreum vel ad aream deportandis. Quia igitur per hoc canonicis ipsis et ecclesiae Dei non modica irrogatur iniuria, quum Levitis absque expensis decimas sit iniunctum persolvi, Mandamus, quatenus, inquisita diligentius veritate, si noveris, rem taliter se habere, agricultores illos, ut de omnibus praediorum fructibus, nullis subtractis expensis, sed integras potius decimas et absque diminutione persolvant, ecclesiastica censura omni contradictione et appellatione cessante compellas, et auctoritate nostra districte inhibeas, ne talia de cetero aliqua cupiditate seu praesumptione attentent. [Dat. Laterani Ao. III.]

On the part of our beloved sons, the canons of your church, a complaint has been set before us, that certain agriculturists, when at the same time or [in] different seasons of the year they have scattered diverse seeds in the same garden or field, pay him tithes only from the fruits of one of those seeds; certain also do not care to pay tithes from the proceeds of the fields, unless certain expenses [first] have been deducted, which they incur for conveying those to the granary or to the threshing-floor. Since therefore by this no small injury is inflicted upon the canons themselves and the Church of God, since to the Levites it has been enjoined that tithes be paid without expenses, We command that, the truth having been more diligently inquired into, if you know the matter to stand thus, you compel those agriculturists by ecclesiastical censure, with all contradiction and appeal ceasing, and strictly, by our authority, forbid them, that they attempt such things hereafter by any cupidity or presumption, that they pay from all the fruits of the estates, with no expenses subtracted, but rather entire tithes and without diminution. [Dated at the Lateran, Year 3.]

CAP. XXII.

CHAPTER 22.

Decimae praediales solvendae sunt expensis non deductis.

Predial tithes are to be paid, with expenses not deducted.

Coelestinus III.

Celestine 3.

Non est in potestate hominum, quum plantant arbores vel aliqua semina terrae m andant, quid eis satio vel plantatio sit redditura, quum iuxta verbum Apostoli, ad literam exponendam, neque qui plantat bene aliquid faciat, neque qui rigat, sed Deus, qui tribuit incrementum. Audivimus autem, quod quidam vestrum de vineis, olivetis, cannamellis et frugibus non nisi primo deductis expensis seminum laboris et agriculturae decimas curant ecclesiis exhibere. Re vera, sicut sancti Patres in suis tradiderunt scripturis, de vino, grano, fructibus arborum, pecoribus, hortis, et negotiatione, de ipsa etiam militia, et de venatione, et de omnibus bonis decimae sunt ministris ecclesiae tribuendae; ita etiam, ut, qui de his eas solvere neglexerint, ecclesiastica d istrictione debeant percelli. Praeterea si quis Domino decimas non dederit, quae sunt tributa egentium animarum, et ex debito requiruntur ad decimam partem, ut docet Augustinus, revocari meretur. Volumus ergo et districte praecipimus, quatenus, antequam ullas deducatis de cunctis vestris bonis praedictis expensas, salvis privilegiis Romanae ecclesiae decimas ecclesiis, ad quas pertinent, cum integritate debita persolvatis.

It is not in the power of men, when they plant trees or commit some seeds to the earth, what the sowing or planting will render to them, since, according to the word of the Apostle, to be expounded to the letter, neither he who plants does anything good, nor he who waters, but God, who grants the increase. We have heard, moreover, that some of you, from vineyards, olive-groves, cane-fields, and crops, take care to present tithes to the churches only after first deducting the expenses of seeds, toil, and agriculture. In truth, as the holy Fathers have handed down in their writings, from wine, grain, fruits of trees, flocks, gardens, and trade, from military service itself, and from hunting, and from all goods, tithes are to be given to the ministers of the church; likewise also, that those who have neglected to pay them from these ought to be compelled by ecclesiastical distraint. Moreover, if anyone shall not have given tithes to the Lord, which are tributes of needy souls, and are required by debt up to the tenth part, as Augustine teaches, he deserves to be recalled. We therefore will and strictly command, that before you deduct any expenses from all your aforesaid goods, saving the privileges of the Roman Church you pay the tithes in full, with the due integrity, to the churches to which they pertain.

CAP. XXIII.

CHAPTER 23.

De reditibus molendini ad ventum solvendae sunt decimae.

Concerning the revenues of the windmill, tithes are to be paid.

Coelestinus III.

Celestine III.

Ex transmissa querela Bertrandi Dolensis archidiaconi rectoris ecclesiae de N. i ntelleximus, quod, quum M. miles molendinum quoddam ad ventum in terra quadam infra fines parochiae suae, de cuius terrae proventibus decimas solebat ecclesia percipere memorata, construxit, de ipsius molendini obventionibus decimas ei solvere contradicens, in salutis suae periculum detinere non veretur. Quia igitur fidelis homo de omnibus, quae licite potest acquirere, sine diminutione decimas erogare tenetur : discretioni vestrae per apostolica scripta mandamus, quatenus H. militem ad solutionem decimarum de his, quae de praedicto molendino ad ventum proveniunt, sine diminutione aliqua per censuram ecclesiasticam sublato appellationis obstaculo compellatis.

From the transmitted complaint of Bertrand of Dol, archdeacon, rector of the church of N., we understood that, when M., a knight, constructed a certain wind-mill on a certain land within the bounds of his parish, from the revenues of which land the aforesaid church was accustomed to perceive the tithes, refusing to pay to it the tithes from the obventions of the mill itself, he does not fear to detain them to the peril of his salvation. Since therefore a faithful man is bound to disburse tithes from all the things which he can lawfully acquire, without diminution: we command to your discretion by apostolic writings that you compel H., the knight, to the payment of tithes from those things which proceed from the aforesaid wind-mill, without any diminution, by ecclesiastical censure with the obstacle of appeal removed.

CAP. XXIV.

CHAPTER 24.

Locator vel conductor possessionum tenentur ad decimas, nisi se immunes ostendant.

The locator or conductor of estates are bound to tithes, unless they show themselves immune.

Innocentius III. Pistoriensi Episcopo.

Innocent 3. To the Bishop of Pistoia.

A nobi s tua fraternitas requisivit, utrum ab illis decimas exigere debeas, qui possessiones dant vel recipiunt ad affictum, quum alii se conentur per alios excusare, quo minus cogantur ad decimas persolvendas. Quum igitur quilibet decimas solvere teneatur, nisi a praestatione ipsarum specialiter sit exemptus, fraternitati tuae taliter respondemus, quod a dantibus et recipientibus possessiones ad firmam de fructibus, quos percipiunt, decimae sunt solvendae, nisi ab eis aliquid ostendatur, quare ab huiusmodi sint immunes. [Cum clericis etc. cf. c.9.de cohab.

From us your fraternity has inquired, whether you ought to exact tithes from those who give or receive possessions for rent, since others try to excuse themselves by means of others, so that they may be less compelled to pay tithes. Since therefore everyone is held to pay tithes, unless he is specially exempt from their prestation, we thus respond to your fraternity, that by those giving and receiving possessions to farm, from the fruits which they receive, tithes are to be paid, unless something is shown by them why they are immune from this kind. [With clerics etc. cf. c.9.on cohab.

cler. III. 2.] Dat. Lat.

clerics 3. 2.] Given at the Lateran.

IV. Non. Dec. 1199.]

December 2, 1199.]

CAP. XXV.

CHAPTER 25.

Imperialis concessio sub quacunque forma a solutione decimarum eximere non potest. — (Nec occasione etc.:) Decimae novalium non pertinent ad laicum, qui decimas habet in feudum. H. d.

An imperial concession under whatever form cannot exempt from the payment of tithes. — (Nor by occasion, etc.:) Noval tithes do not pertain to a layman who has tithes in fief. H. d.

Idem Vercellensi Episcopo.

The same to the Bishop of Vercelli.

Tua (Et infra: [cf. c. prox. seq.]) Porro quum laicis nulla sit de spiritualibus concedendi vel disponendi attributa facultas, imperialis concessio, quantumcunque generaliter fiat, neminem potest a solutione decimarum eximere, quae divina constitutione debentur. Nec occasione decimationis antiquae, licet in feudum decimae sint concessae, sunt decimae novalium usurpandae, quum in talibus non sit extendenda licentia, sed potius restringenda.

Your (And below: [cf. the immediately following chapter]) Moreover, since to laymen there is no attributed faculty of granting or disposing concerning spiritual things, an imperial concession, however generally it be made, can exempt no one from the payment of tithes, which are owed by divine constitution. Nor, on the pretext of former tithing, although the tithes have been granted in fief, are the tithes of newly-broken lands to be usurped, since in such matters license is not to be extended, but rather restricted.

[Quoniam igitur etc. cf. c. prox. seq.]

[Since therefore, etc.; cf. the next following chapter.]

CAP. XXVI.

CHAPTER 26.

Sine deductione seminis et sumptuum debent dominus et colonus decimam solvere, et non cui voluerint ecclesiae vel pauperibus, sed ecclesiae, cui debentur, nec ab hoc excusantur propter malitiam clericorum.

Without deduction of seed and expenses, the lord and the colonus (tenant-farmer) must pay the tenth (tithe), and not to whatever church or to the poor they might wish, but to the church to which it is owed; nor are they excused from this on account of the malice of the clerics.

Idem eidem.

The same to the same.

Tua nobis fraternitas intimavit, quod quidam laici tuae dioecesis, et alii plures episcopatuum adiacentium, decimas ecclesiis et clericis tuis perversis machinationibus subtrahere moliuntur, et conceptae perversitatis audaciam non curant satisfactione debita emendare. Quidam enim ex eis semen et sumptus, qui fiunt in agricultura, dicunt primitus deducendos, et de residuo impendendam esse decimam asseverant. Alii vero de portione fructuum, quam a colonis accipiunt, partem decimae separantes, eam capellis suis, aut aliis clericis seu ecclesiis, aut etiam pauperibus conferunt, vel in usus alios pro sua voluntate convertunt. Nonnulli etiam vitam clericorum tanquam abominabilem detestantes, decimas eis ob ho c subtrahere non verentur.

Your Fraternity has intimated to us that certain laymen of your diocese, and many others of adjacent bishoprics, are striving by perverse machinations to withhold tithes from your churches and clerics, and do not care to amend the audacity of the perversity conceived by due satisfaction. For some of them say that the seed and expenses which are incurred in agriculture must first be deducted, and they assert that the tithe is to be paid from the remainder. Others indeed, from the portion of the fruits which they receive from the tenants (coloni), separating a part of the tithe, bestow it upon their own chapels, or upon other clerics or churches, or even upon the poor, or convert it to other uses according to their will. Some also, detesting the life of the clerics as abominable, do not hesitate on that account to withhold the tithes from them.

Quidam insuper asserentes, se possessiones et omnia iura sua cum omni onere et districtu per imperialem concessionem adeptos, decimas sub huiusmodi generalitate detinere praesumunt. Occasione praeterea veteris decimationis, quam asserunt sibi concessam, aliqui decimas novalium sibi non metuunt usurpare. Verum, si ad Deum, a quo cuncta bona procedunt, assertores huiusmodi debitum respectum haberent, ius ecclesiasticum diminuere non contenderent, nec decimas, quae tributa sunt egentium animarum, praesumerent detinere. Quum enim Deus, cuius est terra, et plenitudo eius, orbis terrarum, et universi, qui habitant in eo, deterioris conditionis esse non debeat, quam dominus temporalis, cuius statutum debitum de terris, quas exhibet aliis excolendas, non quidem deductis sumptibus aut semine separato, necessario, cum integritate persolvitur : nimis profecto videtur iniquum, si decimae, quas Deus in signum universalis dominii sibi reddi praecipit, suas esse decimas et primitias asseverans, occasione praemissa vel excogitata magis fraude diminui forte valeant, quum Deo debita sit solutio decimarum in tantum, ut ad eas clericis exhibendas, quibus eas ipse pro suo cultu concessit, laici, si moniti reddere forte noluerint, ecclesiastica sunt districtione cogendi.

Certain men moreover, asserting that they have acquired their possessions and all their rights with every burden and jurisdiction through imperial concession, presume under such a generality to detain the tithes. On the pretext furthermore of an ancient decimation, which they assert has been granted to them, some do not fear to usurp for themselves the tithes of newly-tilled lands. But, if those who make such assertions had due regard to God, from whom all good things proceed, they would not strive to diminish ecclesiastical right, nor presume to detain the tithes, which are the tribute of needy souls. For since God—whose is the earth and its fullness, the circle of the world, and all who dwell therein—ought not to be in a worse condition than a temporal lord, whose statutory due from the lands which he puts forth for others to cultivate is necessarily paid with integrity, with no expenses deducted nor seed set apart: it indeed seems excessively unjust, if the tithes, which God, asserting them to be his own tithes and first-fruits, commands to be rendered to himself as a sign of universal dominion, can perhaps be diminished by the aforesaid pretext or by a fraud rather contrived, since payment of tithes is owed to God to such an extent that, for rendering them to the clerics to whom he himself granted them for his worship, laymen, if when warned they should perhaps be unwilling to pay, are to be compelled by ecclesiastical coercion.

Et quum de cunctis omnino proventibus decimae sint reddendae, sicut colonus de parte fructuum, quae sibi remanet ratione culturae, sic et dominus de portione, quam percipit ratione terrae, decimam reddere sine diminutione tenetur. Praetextu vero nequitiae clericorum nequeunt eas aliis, nisi quibus ex mandato divino debentur, pro suo arbitrio erogare, quum nulli sit licitum aliena cuiquam concede re praeter domini voluntatem, quanquam per sollicitudinem officii pastoralis clerici sint a sua nequitia coercendi (Et infra: [cf. c. prox. anteced.]) Quoniam igitur pati nolumus, nec debemus, ut ecclesiarum et clericorum iura praesumptione qualibet minuantur, fraternitati tuae auctoritate praesentium mandamus, quatenus omnes, qui ratione personarum aut etiam praediorum decimas ecclesiis et clericis tuae dioecesis exhibere tenentur, ad eas cum integritate reddendas, appellatione remota, auctoritate apostolica per excommunicationis vel interdicti sententiam compellas.

And since from absolutely all proceeds tithes are to be rendered, just as the colonus from the part of the fruits which remains to him by reason of cultivation, so also the lord from the portion which he receives by reason of the land is bound to render the tithe without diminution. Under the pretext, moreover, of the wickedness of clerics they cannot disburse them to others, except to those to whom they are owed by divine mandate, at their own arbitrament, since it is lawful for no one to grant another’s goods to anyone beyond the will of the lord, although through the solicitude of the pastoral office clerics ought to be restrained from their wickedness (And below: [cf. the preceding neighboring chapter]). Since therefore we are unwilling, nor ought we, to allow the rights of churches and clerics to be diminished by any presumption whatsoever, we command your fraternity by the authority of these presents, to the effect that you compel all who, by reason of persons or even of predial estates, are bound to render tithes to the churches and clerics of your diocese, to render them in their entirety, with appeal set aside, by apostolic authority through the sentence of excommunication or interdict.

Praeterea, ut clericos tuae dioecesis de quibus fuerit in auditorio tuo querela proposita, de decimis ante dictis et fructibus perceptis et eis ad plenam sub tuo examine iustitiam faciendam compellere valeas, non obstante appellationis obiectu interpositae in elusionem ecclesiasticae disciplinae, devotioni tuae praesentis scripti pagina duximus indulgendum.

Furthermore, so that you may be able to compel the clerics of your diocese, about whom a complaint shall have been proposed in your auditorium, concerning the aforesaid tithes and the fruits received, and to have full justice done for them under your examination, the object of an appeal interposed for the elusion of ecclesiastical discipline notwithstanding, we have judged it right to indulge your devotion by the page of this present script.

CAP. XXVII.

CHAPTER 27.

Privilegium super decimis non solvendis, ecclesiasticae personae concessum, novalia comprehendit. H. d. secundum intellectum, qui placet Panorm.

A privilege concerning tithes not being paid, granted to an ecclesiastical person, comprehends newly-broken fields (novalia). This is to be understood according to the interpretation that pleases Panormitanus.

Idem Abbati sanctae Columbae Senonensis.

The same to the Abbot of Saint Columba of Sens.

Ex parte tua fuit postulatum a nobis, quod, quum tibi de laboribus tuarum parochiarum, sicut asseris, sit indultum decimas cum integritate percipere, tibi vellemus misericorditer indulgere, ut de terris, quae infra parochias tuas rediguntur noviter ad culturam, de indulgentia nostra exigendi decimas facultatem haberes. Quum igitur tibi quod maius est sit concessum, ut videlicet decimas de laboribus terrae parochiarum tuarum cum integritate percipias, de novalibus eas exigere satis potes; quia, ubi maius tibi conceditur, minus etiam in hoc casu concessum esse videtur. [Dat. Rom.

On your part it was petitioned from us that, since to you, concerning the labors of your parishes, as you assert, it has been indulged to receive the tithes with integrity, we would mercifully indulge to you, that from the lands which within your parishes are newly reduced to cultivation, by our indulgence you might have the faculty of exacting tithes. Since therefore to you what is greater has been conceded, namely that you receive the tithes from the labors of the land of your parishes with integrity, you can quite well exact them from the newlands; because, where the greater is conceded to you, the lesser also in this case seems to have been conceded. [Dat. Rom.

ap. S. Petr. VI. Id. Mart. Pont.

at St. Peter’s, on the 6th day before the Ides of March (March 10), of the Pontificate.

nostr. Ao. IX. 1206.]

of our pontificate, year 9. 1206.]

CAP. XXVIII.

CHAPTER 28.

Negotiator de lucro decimam solvit, deductis expensis, quas facit de pecunia decimata; expensae vero, quae fiunt pro habendis fructibus, non deducuntur, et de fructibus solvitur decima, etiam non deductis expensis factis pro re restauranda.

The merchant pays the tithe on profit, expenses being deducted, which he incurs from money already tithed; but the expenses which are made for obtaining the fruits are not deducted, and on the fruits a tithe is paid, even with the expenses made for restoring the thing not deducted.

Idem Heliensi Episcopo.

The same to the Bishop of Ely.

Pastoralis officii (Et infra: [cf. c.28.de off. iud. del.

Pastoral office (And below: [cf. ch.28.on the office of the judge delegate.

I. 29.]) Explicaripraeterea postulasti, utrum quis possit de molendinis et piscariis necessarias expensas deducere prius, quam solvat decimas ex eisdem, sicut est in negotiatione concessum. Ad quod sine praeiudicio melioris sententiae respondemus, quod, licet circa res acquisitas vel factas de pecunia decimata, quum ipsae venduntur, credamus deducendas expensas, et de residuo quasi de lucro decimas persolvendas, ut, si vendatur domus, ager, vinea, clibanus, molendinum, grex aut quaelibet merces, expensas tamen, quae fiunt pro fructibus percipiendis, ex illis, de quibus fructus proveniunt, non credimus deducendas, etiamsi fuerint decimatae, quoniam salva decima fructus efficiuntur eorum, qui faciunt ipsas expensas. Fructus autem ipsos alienari posse, non credimus, nisi cum onere decimarum.

1. 29.]) You asked to have itfurthermore explained, whether someone can deduct necessary expenses from mills and fisheries before he pays tithes from the same, as is granted in trade. To which, without prejudice to a better judgment, we answer that, although with respect to things acquired or made from money on which tithes have been paid, when they themselves are sold, we believe the expenses should be deducted, and tithes paid from the residue as if from profit—so that, if a house, a field, a vineyard, a bake-oven, a mill, a flock, or any merchandise be sold—yet the expenses which are incurred for the purpose of receiving the fruits we do not believe should be deducted from those things from which the fruits arise, even if those things have been tithed, since, with the tithe intact, the fruits come to be theirs who make those expenses. Moreover, we do not believe that the fruits themselves can be alienated, unless with the burden of tithes.

Nec pro restaurando detrimento quarumlibet rerum, ex quibus decimae persolvuntur, credimus deducendas expensas de proventibus decimandis, quia penes dominum res permanent restauratae, ut si pars aliqua moriatur armenti, deterioretur vinea, portio mercis depereat, vel totus clibanus destruatur. [Quaesivisti etc. — cf. c.8.de fide instr. II.22. —Dat.

Nor, for repairing the detriment of any things from which tithes are paid, do we believe that expenses are to be deducted from the proceeds to be tithed, because the things remain restored in the owner’s hands, as if some part of the herd should die, the vineyard be deteriorated, a portion of merchandise perish, or the whole kiln be destroyed. [You have asked, etc. — cf. ch.8.on the instruction of faith, 2.22. —Dated.

Rom. ap. S. Petr. XIV.

Rome, at St. Peter’s, 14.

Kal. Ian. 1204.]

Kalends of Jan. 1204.]

CAP. XXIX.

CHAPTER 29.

Qui praescribit decimam in aliena parochia, si ibi insurgunt novalia, ipsorum decimas non habebit.

He who by prescription holds a tithe in another’s parish, if newly cultivated lands arise there, will not have their tithes.

Idem.

The same.

Quum contingat interdum in tua dioecesi (Et infra: [cf. c.28.de iurei. II.24.])Praeterea requisisti, quum aliqua praedia, de quibus ecclesiis aut personis ecclesiasticis decimae solvebantur, ad Cisterciensem ordinem donationis vel emptionis aut alio titulo devolvuntur, an iidem fratres de talibus praediis ipsis ecclesiis vel personis decimas solvere teneantur. Super quo tibi tale damus responsum, quod, quum praedictis fratribus a sede apostolica sit indultum, ut de laboribus suis, quos propriis manibus aut sumptibus excolunt, decimas nulli prorsus persolvere teneantur, de praediis taliter acquisitis, ecclesiis vel personis ecclesiasticis decimas solvere non tenentur; dummodo propriis manibus eorum seu sumptibus excolantur. Quum autem in quibusdam parochiis ad quasdam ecclesias vel personas ecclesiasticas ab antiquo pertineat perceptio decimarum, et de novo fiant novalia in eisdem : quaeris a nobis, ad quem huiusmodi novalium decima incipiat pertinere.

Since it happens sometimes in your diocese (And below: [cf. c.28.de iurei.2. 24.])Moreover you asked, when certain lands, from which tithes were being paid to churches or ecclesiastical persons, devolve to the Cistercian order by title of donation or purchase or another title, whether those same brothers are held to pay tithes from such lands to the churches or ecclesiastical persons themselves. Upon which we give you this response: that, since it has been indulged by the apostolic see to the aforesaid brothers, that from their labors, which they cultivate with their own hands or at their own expenses, they are by no means held to pay tithes to anyone at all, from lands thus acquired they are not held to pay tithes to churches or ecclesiastical persons; provided that they are cultivated by their own hands or at their own expenses. But since in certain parishes the perception of tithes has from of old pertained to certain churches or ecclesiastical persons, and newly-broken lands are made anew in the same: you ask of us, to whom the tithe of such novalia should begin to pertain.

Unde inquisitioni tuae taliter respondemus, quod, quum perceptio decimarum ad parochiales ecclesias de iure communi pertineat, decimae quoque novalium, quae fiunt in parochiis earundem, ad ipsas procul dubio pertinere noscuntur, nisi ab his, qui alias percipiunt decimas, rationabilis causa ostendatur, per quam appareat, novalium ad eos decimas pertinere. [Dat. Later.

Wherefore we thus respond to your inquiry, that, since the perception of tithes pertains by the common law to parochial churches, the tithes also of the novalia, which are made within the parishes of the same, are known beyond doubt to pertain to them, unless by those who otherwise receive tithes a reasonable cause be shown, whereby it may appear that the tithes of the novalia pertain to them. [Dated at the Lateran.

XVI. Kal. Iun.

May 17.

A. III. 1210.]

Year 3. 1210.]

CAP. XXX.

CHAPTER 30.

Decima omnium fructuum praedii debetur ei, qui decimas ibi praescripsit: sed ad aliud praedium praescriptio non extenditur.

The tenth of all the fruits of the estate is owed to him who has prescribed the tithes there; but the prescription does not extend to another estate.

Idem Episcopo Belvacensi.

The same to the Bishop of Beauvais.

Quum in tua dioecesi quaedam monasteria et conventuales ecclesiae in multis parochiis maiores decimas percipiant et minutas, [et] de quibusdam fructibus, annuatim perceptis, n on fuerunt decimae persolutae [quae tamen modo persolvuntur,] quaesivisti per sedem apostolicam edoceri, utrum decimae fructuum praedictorum ad parochiales ecclesias, quae nec maiores percipiunt nec minutas, an ad monasteria et illas [ecclesias] conventuales, quae decimas alias percipiunt ab antiquo, debeant pertinere. Ad quod sic Respondemus, quod, si fructus praedicti de illa terra proveniunt, de qua monasteria vel conventuales ecclesiae aliquos percipiebant ratione decimarum proventus, eis proculdubio decimae fructuum debentur eorum, quum ipsis terra illa ab antiquo fuerit decimalis, et non debeat una eademque ecclesia diverso iure censeri; alioquin parochialibus ecclesiis exsolvantur, ad quas de iure communi spectat perceptio decimarum. [Sane quia contingit etc. — cf. c. 27.de spons.

Since in your diocese certain monasteries and conventual churches in many parishes receive the greater and the lesser tithes, [and] from certain fruits, received annually, tithes were not paid [which nevertheless now are being paid,] you sought to be instructed through the apostolic see whether the tithes of the aforesaid fruits ought to pertain to the parochial churches, which receive neither the greater nor the lesser, or to the monasteries and those [churches] conventual, which receive other tithes from antiquity. To which we thus Respond, that, if the aforesaid fruits come from that land from which the monasteries or conventual churches were receiving certain proceeds by reason of tithes, to them without doubt the tithes of the fruits are owed, since that land has from antiquity been tithable to them, and one and the same church ought not to be reckoned under diverse right; otherwise let them be paid to the parochial churches, to which by common law the receipt of tithes pertains. [Indeed, because it happens etc. — cf. ch. 27.on sponsals.

IV. 1. —Dat. Lat. IV. Kal.

4. 1. —Dated at the Lateran, 4th day before the Kalends.

Nov. Pont. nostr.

Nov., of our pontificate.

Ao. XV. 1212.]

Year 15. 1212.]

CAP. XXXI.

CHAPTER 31.

Laici ecclesias vel decimas donare non possunt, etiamsi sunt reges, nec ex eorum titulo praestatur causa praescribendi.

Laymen cannot donate churches or tithes, even if they are kings, nor from their title is a cause for prescribing afforded.

Idem Vesprimensi Episcopo.

The same to the Bishop of Veszprém.

Dudum adversus fratres Hierosolymitani hospitalis sancti Stephani Albensis te proponente in nostra praesentia quaestionem, quod ipsi decimas, de laboribus rusticorum suorum Vesprimensis ecclesiae debitas, non permitterent tibi solvi, eosdem citavimus, praefigentes eis terminum concilium generale, quo cum instrumentis et rationibus suis nostro se conspectui praesentarent, tibi respondere parati. Comparentibus igitur te ac ipsis statuto termino coram nobis, dilectum fllium nostrum G. tit. S. Martini presbyterum cardinalem tibi et eis concessimus auditorem, coram quo decimas terrarum, quae per rusticos hospitalis Vesprimensis dioecesis excoluntur, et de Ciroga et de Novacularia ecclesias, quae per ipsos hospitalarios detinentur, easdem, tanquam ad te spectantes, intentione tua de iure communi fundata petisti. Prior autem hospitalis eiusdem in praedictis decimis et ecclesiis praescriptionem allegans, proposuit, se tibi non teneri super his aliquatenus respondere.

Some time ago, you bringing forward in our presence a question against the brothers of the Jerusalem hospital of Saint Stephen of Alba, that they did not permit the tithes, owed to the church of Veszprém, from the labors of their rustics, to be paid to you, we summoned those same men, appointing for them the general council as a deadline, at which they should present themselves to our presence with their instruments and reasons, ready to respond to you. Therefore, with you and them appearing before us at the appointed term, our beloved son G., presbyter cardinal of the title of St. Martin, we granted as auditor to you and to them, before whom you sought the tithes of the lands which are cultivated by the rustics of the hospital in the diocese of Veszprém, and the churches of Ciroga and of Novacularia, which are held by those same hospitalers, the same, as pertaining to you, by your claim founded on common law. But the prior of the same hospital, alleging prescription in the aforesaid tithes and churches, asserted that he was not bound to answer you on these matters in any way.

Quod quum per auditorem eundem ad nostram audientiam pervenisset, mandavimus, quod idem prior praescriptionis titulum, quem allegavit, probaret, qui tandem post deliberationem praehabitam coram venerabili fratre nostro Albanensi episcopo, qui post recessum memorati cardinalis de causa cognovit, inclytae recordationis B. regis ac E. matris ipsius reginae Hungariae privilegia exhibuit, qui ecclesiam sancti Stephani, ad quam dictae ecclesiae cum eisdem decimis pertinebant, in perpetuam eleemosynam hospitali donationis titulo concesserunt, confirmationis bonae memoriae Clementis Papae praedecessoris nostri scriptum exhibens, per quod probare volebat, concessionem prae dictam plenum habere vigorem, et asserens nihilominus, ipsam a felicis recordationis Lucio Papa praedecessore nostro postmodum confirmatam. Ceterum ex parte tua fuit propositum ex adverso, quod in decimis et in ecclesiis a rege et regina donatis praescriptionem non poterat opponere pars adversa, quae nec a donatione ipsorum initium habere poterat, nec a confirmatione praefata tantum effluxit temporis, quod possit praescriptio confirmari, et sic donationis regis ac reginae allegatus titulus nullus erat; quum sacrilegii crimen incurrat secundum canonicas sanctiones, qui ecclesias vel ecclesiasticum aliqu id de manu receperit laicali. Unde si contingat, laicum in donatione ecclesiae talibus verbis uti: "do tibi ecclesiam talem: "nihil aliud concedere intelligitur, nisi ius patronatus tantum, quod habet in ipsa, prout in constitutione a nobis edicta continetur expresse. Contra confirmationem autem fuit hoc modo responsum, quod, quum confuse ipsa ecclesia S. Stephani cum omnibus decimis et ecclesiis et aliis quae ad eandem pertinent, confirmetur, ius episcopale non tollitur; quum de illo non exprimatur ibidem, sed tantum debita decimarum portio, intra parochiam S. Stephani collatarum, secundum terrae consuetudinem eisdem hospitalariis reservetur; praesertim quum petitae decimae a te in parochia S. Stephani non consistant, quod de plano confessa est pars adversa.

When this had come through the auditor the same to our audience, we mandated that that same prior should prove the title of prescription which he alleged, who at length, after deliberation had beforehand in the presence of our venerable brother the bishop of Albano, who, after the departure of the aforesaid cardinal, took cognizance of the cause, of illustrious memory King B. and E. his mother, queen of Hungary, produced privileges, who granted the church of Saint Stephen, to which the said churches together with the same tithes pertained, to the hospital in perpetual alms under the title of donation, producing the writing of confirmation of good memory Pope Clement our predecessor, by which he wished to prove that the aforesaid grant had full vigor, and asserting nonetheless that it was afterwards confirmed by our predecessor Pope Lucius of happy memory. Moreover, on your part it was put forward conversely that in the tithes and in the churches given by the king and queen prescription could not be opposed by the adverse party, which could have no beginning from their donation, nor has so much time flowed from the aforesaid confirmation that prescription could be established; and thus the title alleged from the donation of the king and queen was null; since he incurs the crime of sacrilege according to canonical sanctions who has received churches or any ecclesiastical thing from a lay hand. Whence, if it happens that a layman uses such words in the donation of a church: "I give you such-and-such a church: " he is understood to concede nothing else except only the right of patronage which he has in it, as is expressly contained in the constitution issued by us. But against the confirmation it was answered in this way: that, since the church of St. Stephen itself is confirmed in a lump with all tithes and churches and other things which pertain to the same, the episcopal right is not taken away; since nothing about that is expressed there, but only the due portion of tithes, within the parish of St. Stephen collected, according to the custom of the land is reserved to the same hospitallers; especially since the tithes sought by you do not consist within the parish of St. Stephen, which the opposing party plainly confessed.

Econtra vero fuit a parte altera replicatum, quod, quum spatio XXX. annorum tacueris, iuri tuo tacite renunciasse videris. Sed et hoc pars tua visa est repellere allegando, quod XXX.

On the contrary, however, it was replied by the other party that, since for the space of 30. years you have been silent, you seem to have tacitly renounced your right. But even this your side seemed to repel by alleging, that 30.

annorum taciturnitas non in iure communi, sed in privilegiis noscitur obtinere, unde iure communi, quod habet episcopus in decimis vel ecclesiis suae dioecesis, non nisi XL. annorum taciturnitate privatur. Nos igitur his et aliis, quae hinc inde fuerunt proposita, plenius intellectis, quum donatores praedicti conferre non potuerint aliis quae ipsi de iure non poterant possidere, et ex confessione partis adversae liquido nobis constat, petitas decimas et ecclesias intra parochiam sancti Stephani non concludi, etiamsi praefata donatio teneat, quum per confirmationem praedicti Clementis super ecclesia sancti Stephani hospitali cum decimis et aliis pertinentibus ad se factam, etiamsi authenticum appareret, iuri episcopali nullatenus derogetur, de fratrum nostrorum consilio auctoritate apostolica sententialiter prohibemus, ne fratres hospitalis praesumant ulterius impedire, quo minus decimas percipias memoratas, et pacifice possideas in futurum.

that a silence of years is known to obtain not in the common law, but in privileges, whence by the common law the bishop is not deprived of what he has in tithes or churches of his diocese except by a silence of 40 years. We therefore, these and other things, which on both sides were proposed, having been more fully understood, since the aforesaid donors could not confer upon others those things which they themselves could not possess by right, and from the confession of the opposing party it is clear to us outright that the requested tithes and churches are not included within the parish of Saint Stephen, even if the aforesaid donation should hold, since by the confirmation of the aforesaid Clement made over the church of Saint Stephen in favor of the hospital, with the tithes and other things pertaining to it, even if an authentic instrument should appear, the episcopal right is in no way derogated, by the counsel of our brothers, by apostolic authority we prohibit by sentence, lest the brothers of the hospital presume any further to impede your receiving the aforesaid tithes, and that you may possess them peacefully in the future.

CAP. XXXII.

CHAPTER 32.

Domini praediorum cogi possunt, ut praedia dent colenda talibus, a quibus sine contradictione ecclesia possit decimas consequi. H. d. usque ad ¤. Illae — (Illae etc.:) Iste ¤. propter sui brevitatem non summatur.

The lords of estates can be compelled to give the estates to be cultivated to such persons, from whom the Church can obtain tithes without contradiction. This decretal up to ¤. Those — (Those, etc.:) This ¤, on account of its brevity, is not summarized.

Idem in concilio generali.

The same in the general council.

In aliquibus regionibus quaedam permixtae sunt gentes, quae secundum suos ritus decimas de more non solvunt, quamvis censeantur nomine Christiano. His nonnulli domini praediorum ea tribuunt excolenda, ut decimis defraudantes ecclesias, maiores inde reditus assequantur. Volentes igitur super his ecclesiarum indemnitatibus providere, statuimus, ut ipsi domini, talibus personis et taliter sua praedia excolenda committant, quod absque contradictione ecclesiis decimas cum integritate persolvant, et ad id, si necesse fuerit, per censuram ecclesiasticam compellantur.

In some regions there are certain intermixed peoples, who, according to their own rites, do not by custom pay tithes, although they are reckoned under the Christian name. To these, some lords of estates assign those lands to be tilled, so that, by defrauding the churches of tithes, they may obtain greater revenues therefrom. Wishing, therefore, to provide for the indemnities of the churches in these matters, we decree that those same lords entrust their estates to be cultivated to such persons and in such manner that they pay the tithes to the churches in their entirety without contradiction, and that they be compelled to this, if it be necessary, by ecclesiastical censure.

Illae quippe decimae necessario solvendae sunt, quae debentur ex lege divina vel loci consuetudine approbata.

Those tithes, indeed, are necessarily to be paid, which are owed by divine law or by the approved custom of the place.

CAP. XXXIII.

CHAPTER 33.

Prius solvendae sunt decimae, quam census seu tributa, et, si prius illa solvuntur, postea decimari debent.

Tithes are to be paid before the census or tributes, and, if those are paid first, afterwards they ought to be tithed.

Idem in eodem.

The same in the same.

Quum non sit in homine, quid semen serenti respondeat, quoniam iuxta verbum Apostoli, " neque qui plantat, est aliquid, neque qui rigat, s ed qui incrementum dat, Deus, " ipsum, qui de mortificato semine plurimum fructum affert, nimis avare quidam in decimis defraudare nituntur, census et tributa, quae interdum indecimata praetereunt de frugibus primitus deducentes. Quum autem in signum universalis dominii quasi quodam titulo speciali sibi Dominus decimas reservaverit, nos, et ecclesiarum dispendiis et animarum periculis obviare volentes, statuimus, ut in praerogativam dominii generalis exactionem tributorum et censuum praecedat solutio decimarum, vel saltem hi, ad quos census vel tributa indecimata pervenerint, quoniam res cum onere suo transit, ea per censuram ecclesiasticam decimare cogantur ecclesiis, quibus de iure debentur.

Since it is not in man how the seed will respond to the sower, since, according to the word of the Apostle, "neither is he who plants anything, nor he who waters, but God who gives the increase," he himself who from mortified seed brings forth very abundant fruit, certain men strive to defraud tithes too avariciously, deducting first from the fruits the censuses and tributes, which sometimes pass by untithed. But since, as a sign of universal dominion, the Lord has reserved tithes to himself as it were by a certain special title, we, wishing to obviate both the dispendia of the churches and the dangers of souls, decree that, in prerogative of the general dominion, the payment of tithes shall precede the exaction of tributes and censuses; or at least that those to whom censuses or tributes, untithed, shall have come, since a thing passes with its burden, be compelled by ecclesiastical censure to tithe them to the churches to which by right they are owed.

CAP. XXXIV.

CHAPTER 34.

Cistercienses, templarii et hospitalarii de fructibus possessionum, quas acquisierunt post concilium generale, de quo hic, decimas solvere tenentur, si de illis possessionibus prius solvebantur decimae.

The Cistercians, Templars, and Hospitallers are held to pay tithes from the fruits of the possessions which they acquired after the general council spoken of here, if from those possessions tithes were previously being paid.

Idem in eodem.

The same in the same.

Nuper abbates Cisterciensis ordinis in generali concilio a congregati ad commonitionem nostram provide statuerunt, ne de cetero fratres ipsius ordinis emant possessiones, de quibus decimae debeantur ecclesiis, nisi forte pro monasteriis noviter fundandis, et si tales possessiones eis fuerint pia fidelium devotione collatae, aut emptae pro monasteriis de novo fundandis, committantur aliis excolendae, a quibus ecclesiis decimae persolvantur, ne occasione privilegiorum suorum ecclesiae ulterius praegraventur. Decernimus [ergo,] ut de alienis terris et amodo acquirendis, etiamsi eas propriis manibus aut sumptibus excolant, decimas persolvant ecclesiis, quibus ratione praediorum antea solvebantur nisi cum ipsis ecclesiis aliter duxerint componendum. Et hoc ipsum ad alios regulares, qui gaudent similibus privilegiis, extendi volumus et mandamus, ut ecclesiarum praelati promptiores et efficaciores exsistant ad exhibendum eis de suis malefactoribus iustitiae complementum, eorumque privilegia diligentius et perfectius studeant observare.

Lately the abbots of the Cistercian order, assembled in a general council at our admonition, prudently established that henceforth the brothers of that order are not to buy possessions from which tithes are owed to churches, unless perhaps for monasteries newly to be founded; and if such possessions have been conferred upon them by the pious devotion of the faithful, or purchased for monasteries to be founded anew, they are to be committed to others for cultivation, by whom tithes are to be paid to the churches, lest on the occasion of their privileges the churches be further overburdened. We decree [therefore,] that from others’ lands and those to be acquired henceforth, even if they cultivate them with their own hands or at their own expense, they shall pay tithes to the churches to which by reason of the estates they were previously paid, unless with those same churches they shall have judged it to be arranged otherwise. And this same we desire and command to be extended to other regulars who enjoy similar privileges, that the prelates of the churches may be more prompt and more efficacious in furnishing to them the completion of justice concerning their malefactors, and may strive to observe their privileges more diligently and more perfectly.

CAP. XXXV.

CHAPTER 35.

Gregorius IX.

Gregory 9.

Interdicimus universis personis ecclesiasticis, ut decimas, detentas a laicis, ad alienas ecclesias pertinentes, in pignus recipere ab eisdem laicis non praesumant.

We forbid all ecclesiastical persons to presume to receive in pledge, from those same laymen, tithes detained by laymen that pertain to other churches.

TITULUS XXXI. DE REGULARIBUS ET TRANSEUNTIBUS AD RELIGIONEM.

TITLE 31. CONCERNING REGULARS AND THOSE PASSING OVER TO RELIGION.

CAP. I.

CHAPTER 1.

Non potest quis ad religionem admitti, nisi volens et in aetate idoneus.

No one can be admitted to religion, unless willing and of suitable age.

Ex concilio Maguntino.

From the Council of Mainz.

Nullus tondeatur, nisi in legitima aetate et spontanea voluntate.

Let no one be tonsured, unless in legitimate age and with spontaneous will.

CAP. II.

CHAPTER 2.

Impubes monasterium ingressus post annum a parentibus revocari non potest. H. d. primo. Pubes per vim ingressus post annum exire vel a parentibus revocari non potest.

An under-age person, having entered a monastery, cannot after a year be recalled by his parents. On this matter, first. A person of age, having entered by force, cannot after a year go out, nor be recalled by his parents.

H. d. secundo. Abbas Siculus.

In this distinction, secondly. The Sicilian Abbot.

Ex eodem.

From the same.

Si quis ante annos legitimos tonsuratus est sine consensu parentum suorum, [et] si parentes ipsius infra annum non se reclamaverint ad principem, aut ad proprium episcopum vel ad missum dominicum : in ipso clericatu permaneat. Si vero post legitimos annos per vim clericus factus est, et nec ipse, nec parentes eius infra annum ad memoratas personas reclamaverint, in clericatu ita permaneat, sicut is, de quo superius dictum est. [Si vero praefatae personae etc.]

If anyone before legitimate years has been tonsured without the consent of his parents, [and] if his parents do not within a year themselves lodge a complaint to the prince, or to his own bishop, or to the lord’s missus : let him remain in the clericate itself. But if after legitimate years he was made a cleric by force, and neither he nor his parents within a year lodge a complaint to the aforementioned persons, let him remain in the clericate so, just as the one of whom it was said above. [But if the aforesaid persons etc.]

CAP. III.

CHAPTER 3.

Clericus saecularis, utens habitu et nomine monachali, cogitur, ut fiat monachus, vel ab hoc desistat.

A secular cleric, using the monastic habit and name, is compelled either to become a monk, or to desist from this.

Ex concilio Toletano.

From the Council of Toledo.

Ut clerici, qui se fingunt habitu et nomine monachos esse, et non sunt, omnimodis corrigantur atque emendentur, ut vel veri monachi sint, vel veri clerici.

That clerics, who feign themselves to be monks in habit and in name, and are not, be corrected in every way and be amended, so that either they be true monks, or true clerics.

CAP. IV.

CHAPTER 4.

Novitia, quae sponte se ingerit actibus professarum, per hoc censetur professa. H. d. et est casus multum notabilis.

A novice, who of her own accord intrudes herself into the activities of the professed, by this is considered professed. Here it is said, and it is a very notable case.

Ex concilio Arelatensi.

From the Council of Arles.

Vidua, si sponte velum conversionis, quamvis non sacrum, sibi imposuerit, et in ecclesia inter velatas oblationem Deo obtulerit, velit nolit, sanctimoniae habitum ulterius debet habere, licet sacramento firmare velit, eo tenore et ratione velamen sibi imposuisse, ut iterum deponere posset.

A widow, if of her own accord she has imposed upon herself the veil of conversion, although not sacred, and in church among the veiled women has offered an oblation to God, whether she will or not, must henceforth keep the habit of sanctimony, even if she should wish to confirm by an oath that she imposed the veil upon herself with this tenor and rationale, that she might again be able to lay it aside.

CAP. V.

CHAPTER 5.

Monachus temere ad aliud monasterium transire vel peculium habere non potest.

A monk cannot rashly transfer to another monastery or have a peculium.

Gregorius Anthemio Subdiacono.

Gregory to Anthemius the Subdeacon.

Ioannes fra ter et coepiscopus noster [directo] per Iustum clericum [suum capitulari inter alia plura hoc nobis noscitur intimasse, aliquos monachos monasteriorum in Surrentina dioecesi positorum de monasterio in monasterium, prout eis libuerit, transmigrare, et a proprii abbatis regula desiderio rei saecularis abscedere, sed et, quod non licere notum est, peculiaritati eorum singulos studere.] Propterea [experientiae] tuae Praesenti iussione mandamus, ut neque monachum ulterius de monasterio in monasterium temere migrare liceat, nec eorum aliquem peculiare quicquam habere permittas. Sed si [quilibet] hoc praesumpserit, in monasterio, in quo ab initio conversatus est, et sub abbatis sui regula, de qua fugerat [eum] competenti coercitione reddatur, [ne si tantam iniquitatem etc.]

John brother and our fellow-bishop [directed] through the cleric Justus [his capitulary is known to have intimated this to us among many other things: that certain monks of the monasteries situated in the Sorrentine diocese migrate from monastery to monastery, as it has pleased them, and depart from the rule of their own abbot by a desire for a secular thing, and also that, which is known not to be lawful, each of them applies himself to peculiarity.] Therefore [to your experience] by this Present injunction we command, that neither may it be permitted for a monk any further rashly to migrate from monastery to monastery, nor may you allow any of them to have anything peculiar. But if [anyone] shall have presumed this, let him be rendered by suitable coercion in the monastery in which from the beginning he has lived, and under the rule of his abbot, from which he had fled [him], [lest if so great an iniquity, etc.]

CAP. VI.

CHAPTER 6.

Ubi est dura congregatio vel religio, requiritur in profitente plena pubertas, scilicet tempus XVIII. annorum. H. d. habito respectu ad mentem literae, et est textus singularis.

Where there is a strict congregation or religion, full puberty is required in the one professing, namely the age of 18 years. Here, regard being had to the mind of the letter, and it is a singular text.

Ex Registro Gregorii.

From the Register of Gregory.

Quia in insulis dura est congregatio monachorum, etiam pueros in eorum monasteriis ante XVIII. annum suscipi prohibemus. Vel si qui nunc sunt, tua eos experientia auferat, et in urbem Romanam transmittat.

Because in the islands the congregation of monks is hard, we prohibit boys from being received into their monasteries before the 18th year. Or if there are any now, let your experience remove them, and transmit them to the city of Rome.

Hoc in Palmaria aliisque insulis te per omnia volumus custodire.

This in Palmaria and in the other islands we wish you to observe in all respects.

CAP. VII.

CHAPTER 7.

Si Cisterciensis sine licentia sui abbatis ad aliud monasterium transit, ad proprium monasterium regredi cogitur.

If a Cistercian, without the license of his abbot, goes over to another monastery, he is compelled to return to his own monastery.

Alexander III. Archiepiscopis et aliis ecclesiarum Praelatis per Galliam constitutis.

Alexander 3. To the Archbishops and other Prelates of the churches established throughout Gaul.

Non est vobis dubium aut incertum, quomodo fratres religiosi Cisterciensis ordinis ea praeemineant religione et virtute, quod ex institutione Patrum et praedecessorum nostrorum hi, qui in eorum monasteriis professionem faciunt, sine abbatis sui licentia prohibentur de claustro discedere, et discedentes in aliis monasteriis recipi. Inde est, quod nos eandem institutionem non solum amicam religioni, sed etiam rationi consonam sollicite conservare volentes, Universitati vestrae per apostolica scripta praecipiendo mandamus, quatenus monachos vel conversos Cisterciensis ordinis post factam in monasteriis professionem sine licentia abbatum suorum per episcopatus vestros recipi nullatenus permittatis. Et si qui ex eis fuerint, qui sine licentia abbatum suorum de monasterio, in quo professionem fecerint, exire praesumpserint, et commoniti ad sua monasteria celeriter non redierint, eos tam diu appellatione remota censura ecclesiastica percellatis, donec ad monasteria, unde exierint, regredi compellatis.

It is not doubtful or uncertain to you, how the religious brothers of the Cistercian order excel in that religion and virtue, because by the institution of the Fathers and of our predecessors those who make profession in their monasteries are prohibited, without the license of their abbot, to depart from the cloister, and, if they depart, to be received in other monasteries. Hence it is that we, wishing diligently to preserve the same institution, not only friendly to religion but also consonant with reason, we command all of you, by apostolic writings by way of precept, to the effect that you by no means permit monks or conversi of the Cistercian order, after profession made in the monasteries, to be received throughout your bishoprics without the license of their abbots. And if there shall be any of them who presume without the license of their abbots to go out from the monastery in which they shall have made profession, and, when warned, do not quickly return to their monasteries, you shall strike them for so long, appeal removed, with ecclesiastical censure, until to the monasteries whence they went out you compel them to return.

CAP. VIII.

CHAPTER 8.

Professio, facta ante XIV. annum, non obligat; post XIV. vero, si fit per susceptionem habitus professorum, etiam non obligat, nisi detur perseverantia tridui.

Profession, made before the 14th year, does not oblige; after the 14th indeed, if it is made by the reception of the habit of the professed, it likewise does not oblige, unless perseverance of three days is granted.

Idem Magistro F. Civitatensi Canonico.

The same to Master F., Canon of Civitate.

Ad nostram noveris audientiam pervenisse, quod eremitae de Montefoll. quosdam pueros infra XIV. annum seduxerunt in tantum, quod quidam illorum, suasionibus eorum assensum praebentes, statim religionis habitum in ipsorum monasteriis susceperunt, quorum unus T. nomine statim poeni tuit, quod habitum induisset, id, quod fecerat, suis parentibus intimavit, qui ad locum ipsum mora postposita accedentes, eum exinde traxerunt.

Know that it has reached our hearing that the hermits of Montefoll. seduced certain boys under 14 years to such a degree that some of them, giving assent to their persuasions, immediately received the religious habit in their monasteries; of whom one, named T., immediately repented that he had put on the habit, made known what he had done to his parents, who, going to that place with delay set aside, dragged him out from there.

Et quum non stetisset ibi nisi per unam noctem, ut accepimus, praefati eremitae et quidam alii non permittunt eum quandam puellam ducere in uxorem, quam ipse iuravit in uxorem accipere, ac, sicut dicitur, desponsavit. Quocirca discretioni tuae per apostolica scripta praecipiendo mandamus, quatenus, rei veritate diligenter inquisita ac cognita, si tibi constiterit, quod praefatus T. ante consummationem XIV. anni susceptum habitum deposuerit, aut si post XIV. annum habitum ipsum sine probatione susceperit, et infra triduum deposuerit, eum ab impetitione praedictorum eremitarum vel aliorum in hac parte, occasione et appellatione cessante denuncies penitus absolutum, et eam, quam, postquam exivit, iuravit accipere in uxorem, libere posse traducere, si alia causa rationabilis non obsistat.

And since, as we have learned, he had stayed there for only one night, the aforesaid hermits and certain others do not permit him to take a certain girl to wife, whom he swore to take as wife, and, as it is said, he betrothed. Wherefore, by commanding your discretion through apostolic writings we mandate that, the truth of the matter having been diligently inquired into and known, if it shall have been established to you that the aforesaid T., before the completion of the 14th year, laid aside the habit he had assumed, or if after the 14th year he assumed that habit without probation and laid it aside within three days, you declare him wholly absolved from the prosecution of the aforesaid hermits or of others in this matter, occasion and appeal ceasing, you should declare utterly absolved, and that she whom, after he departed, he swore to take as wife he may freely be able to lead in marriage, if no other reasonable cause stands in the way.

CAP. IX.

CHAPTER 9.

Qui recipit habitum professorum, ubi distincti sunt habitus, compellitur ibi vel alibi esse religiosus; sed, si recipit habitum novitiorum, potest ad saeculum redire.

He who receives the habit of the professed, where the habits are distinct, is compelled to be a religious there or elsewhere; but, if he receives the habit of novices, he can return to the world.

Idem Eliensi Episcopo.

The same to the Bishop of Ely.

Super eo, quod quaesitum fuit a nobis ex parte tua de clericis, qui religionis habitum susceperunt, et ante professionem ad priorem statum sunt reversi, fraternitati tuae taliter respondemus, quod, si austeritatem religionis, ad quam migrasse noscuntur, servare noluerint, ad minorem religionem sunt cogendi transire. Nec amplius in ecclesiis saecularibus debent assumi, ne contra votum suum, quod Domino fecerunt, in animarum suarum periculum venire probentur. Verum si ante susceptum huiusmodi habitum in probatione positi recedere voluerint, secundum regulam beati Benedicti non videtur prohiberi ad priorem statum redire, quae videtur praecipere, ut in eadem veste, in qua veniunt, revertantur.

Concerning that which was asked by us on your behalf about clerics who have received the habit of religion and, before profession, have returned to their prior state, to your fraternity thus we respond, that, if they are unwilling to keep the austerity of the religion to which they are known to have migrated, they are to be compelled to pass over to a lesser religion. Nor ought they any longer to be received in secular churches, lest they be found to come, against their vow their own, which they made to the Lord, into the peril of their souls. But if, before the assumption of such a habit, while placed in probation, they should wish to withdraw, according to the rule of blessed Benedict it does not seem to be forbidden to return to their former state, which seems to prescribe that in the same garb in which they come, they return.

[Praeterea etc. cf. c.1.de conv. coni.

[Moreover, etc.; cf. ch.1.on the conversion of spouses.

III. 32.]

3. 32.]

CAP. X.

CHAPTER 10.

Canonicus regularis potest effici monachus, si religio, ad quam transit, est strictior sua; alias secus.

A regular canon can be made a monk, if the religion (order) to which he transfers is stricter than his own; otherwise, not so.

Index Ambianensi Episcopo.

Index to the Bishop of Amiens.

Sane de canonico, qui in ecclesia Aromatensi professionem fecerat, et fugerat ab eadem, in monachum a quodam abbate recepto id tuae fraternitati significamus, quod, si locus, ubi nunc permanet, maioris religionis, quam ecclesia Aromatensis exsistat, ipsum in eodem loco cum pura conscientia remanere permittas; alioquin eum ad priorem ecclesiam redire compellas. [Porro etc. cf. c.3.de div.

Indeed, concerning the canon who had made profession in the Aromatensian church, and had fled from the same, having been received as a monk by a certain abbot, we signify this to your fraternity, that, if the place where he now remains is of greater religion than the Aromatensian church is, you should permit him to remain in the same place with a pure conscience; otherwise you should compel him to return to his former church. [Moreover etc. cf. c.3.on duties.

IV. 19.]

4. 19.]

CAP. XI.

CHAPTER 11.

Minor XIV. annis profitendo non obligatur religioni, nisi factus maior ratum habuerit.

A minor of 14 years, by professing, is not obligated to religion, unless, having become of age, he has ratified it.

Idem Belvacensi Episcopo.

The same to the Bishop of Beauvais.

Significatum est nobis, et pro certo monstratum, quod Guiboldus, nondum incipiens esse XIV. annorum, timore magistri, qui eum literis erudiebat, habitum religionis apud ecclesiam de Resone suscepit, et inde sicut puer infra annum exivit, et per saeculi vanitates iam sex annis et eo amplius vagabundus discurrit. Unde, quoniam huius rei veritas nobis non constat, fraternitati tuae per apostolica scripta praecipiendo Mandamus, quatenus rem ipsam diligenter inquiras, et, si inveneris, quod G. non fuisset a parentibus oblatus, nec inceperit esse XIV.

It has been signified to us, and shown for certain, that Guiboldus, not yet beginning to be 14 years of age, through fear of the master who was instructing him in letters, received the habit of religion at the church of Resone; and thence, like a boy, he departed within the year, and through the vanities of the world has already for six years and more run about as a vagabond. Wherefore, since the truth of this matter is not clear to us, enjoining your fraternity by apostolic writings We Command, that you diligently inquire into the matter itself, and, if you find that G. was not offered by his parents, nor had he begun to be 14.

annorum, quando ad religionem accessit, et infra XIV. annum facti voti poenitens a religione recesserit, si in saeculo voluerit remanere, eum ab illo voto professionis, quod fecit, auctoritate pontificali denuncies absolutum, et absolutionem eius tam ecclesiae de Resone quam populo tuae civitatis studeas publicare. Si autem a parentibus forte fuerit oblatus, seu XIV. annum compleverit, quum religionem intravit, seu post decimum quartum annum professionem a se prius factam ratam habuerit, eum ad eandem vel ad aliam religionem cum omni districtione transire compellas.

years, when he entered religion, and, before the 14. year, being repentant of the vow made, he withdrew from religion, if he should wish to remain in the world, you shall declare him, from that vow of profession which he made, by pontifical authority absolved, and you should strive to publish his absolution both to the church of Resone and to the people of your city. But if he was perhaps offered by his parents, or completed the 14. year when he entered religion, or after the fourteenth year held as ratified the profession previously made by himself, you shall compel him with all strictness to pass over to the same or to another religion.

CAP. XII.

CHAPTER 12.

Si filia, minor XII. annis a parentibus monasterio tradita, maior facta sponte veletur, ad saeculum redire non potest.

If a daughter, younger than 12 years, has been consigned by her parents to a monastery, once become of age, if she is veiled of her own accord, she cannot return to the secular world.

Clemens III.

Clement III.

Quum virum te prudentem fore noverimus et discretum, si in quibus dubitas consilium a nobis sollicitudine pastorali requiris, et tibi de iure canonico, quod possumus, respondemus, et prudentiam tuam dignis in Domino laudibus commendamus. Curasti siquidem tua nobis insinuatione proponere, Utrum ea, quae infra discretionis annos a parentibus monasterio tradita est, et habitum religionis induens, benedictionem accepit, et exiens postmodum se cuidam militi copulavit, ex quo etiam prolem suscepit, ad monasterium redire cogatur, quum illa se asserat, postquam consentiendi habuerit aetatem, dissensisse, et benedictionis munus invitam se suscepisse commemorat. Super hoc Consultationi tuae taliter respondemus, quod, quum iuxta concilii Toletani censuram monachum aut paterna devotio aut propria professio faciat, quicquid horum fuerit allegatum, tenebit, revertendi ad saeculum aditu penitus interdicto.

Since we have known you to be a prudent and discreet man, if in matters wherein you doubt you seek counsel from us with pastoral solicitude, both we respond to you concerning canon law, as we can, and we commend your prudence with praises worthy in the Lord. For indeed you have taken care by your insinuation to us to propose, Whether she, who below the years of discretion was handed over by her parents to a monastery, and putting on the habit of religion received the benediction, and afterwards going out joined herself to a certain knight, from whom also she received offspring, be compelled to return to the monastery, since she asserts that, after she had the age of consenting, she dissented, and she recounts that she received the gift of benediction unwilling. Concerning this we thus respond to your Consultation, that, since according to the censure of the Council of Toledo either paternal devotion or one’s own profession makes a monk, whatever of these shall have been alleged will hold, with the approach of returning to the world entirely interdicted.

Non enim videtur illa monasticae professionis a se posse iugum excutere, quum eam non constet evidenter contradixisse, quum benedictionem accepit, quam utique non nisi in aetate discretionis recipiunt quae velantur, praesertim si ratihabitione secuta, etsi eam quandoque contradixisse constiterit, quod ante gestum fuerat roboratur. Nec obloquitur quod de sancti viri praedecessoris nostri Leonis Papae constitutione per contrarium sensum sumitur, ut puellae, quae coactae parentum imperio virginitatis habitum susceperunt, ipsum possint sine praevaricatione deserere, quum de ea recte possit intelligi, quae in aetate nubili noscitur constituta. Tunc enim, quia liberum habet arbitrium, in electione propositi sequi parentum non cogitur voluntatem.

For it does not seem that she can shake off from herself the yoke of monastic profession, since it is not evident that she expressly contradicted when she received the benediction, which indeed those who are veiled receive only in the age of discretion; especially if, with ratihabition (ratification) following, even if it should be established that she at some time contradicted, what had been done before is strengthened. Nor does it conflict with this that, taken by a contrary sense from the constitution of our predecessor, the holy man Pope Leo, it is held that maidens who, compelled by the authority of their parents, have assumed the habit of virginity can abandon the same without prevarication; since it can rightly be understood of one who is known to have been situated in marriageable age. For then, because she has free choice, she is not compelled, in the election of a purpose, to follow the will of her parents.

CAP. XIII.

CHAPTER 13.

Valet professio facta sine susceptione habitus religionis.

A profession made without the assumption of the religious habit is valid.

Idem.

The same.

Porrectum nobis ex parte tua petitorium continebat, quod I. canonicus Acherontinus, infirmitate gravatus, votum, ut fieret monachus, se asserit emisisse; unde metuens, ne voto decederet non completo, iunctis manibus tibi se reddid it in monachum et in fratrem. Alii quoque in tua absentia sese in sacerdotum manibus monachos fieri devoventes, sani facti ad vomitum redierunt, et, quum familiares monasterii tui antea exstitissent, quia non fuerunt ad antiquam familiaritatem admissi, adversarii facti sunt pro amicis. Utrum ergo talium facta dissimulare valeas, ne fiant deteriores, an compellendi sint ad complenda promissa, per nos postulas edoceri.

A petition presented to us on your behalf set forth that I., an Acherontine canon, weighed down by infirmity, asserts that he issued a vow to become a monk; whence, fearing lest he depart with the vow not completed, with hands joined he rendered himself to you as a monk and as a brother. Others also, in your absence, devoting themselves in the hands of priests to be made monks, once made whole returned to their vomit; and, although they had previously been familiars of your monastery, because they were not admitted to their former familiarity, they have been made adversaries instead of friends. Therefore whether you can overlook the deeds of such persons, lest they become worse, or whether they must be compelled to fulfill the promises, you ask to be instructed by us.

Nos ergo Inquisitioni tuae taliter respondemus, quod, quum monachum non faciat habitus, sed professio regularis, ex quo a convertendo votum emittitur, et recipitur ab abbate, talis, ut fiat monachus, et reddat Domino quae promisit, erit utique non immerito compellendus. [Dat. Lat.

We therefore thus answer to your Inquisition, that, since it is not the habit that makes a monk, but the regular profession, from the moment that a vow is emitted by the one converting and it is received by the abbot, such a one will assuredly, not undeservedly, be compelled, that he become a monk and render to the Lord what he promised. [Given at the Lateran.

III. Id. Ian. 1199.]

January 11, 1199.]

CAP. XIV.

CHAPTER 14.

Si pater se cum bonis suis et filio impubere obtulit monasterio, filius factus maior exire potest religionem et legitimam a monasterio petere.

If a father has offered himself with his goods and his underage son to a monastery, the son, once come of age, can leave the religion and seek his legitimate share from the monastery.

Coelestinus III.

Celestine 3.

Quum simus : (Et infra:) Sane nuper nostris auribus est relatum, quod, quum B. miles leprae morbo Domino permittente esset respersus, se cum filio suo discretionis annos nullatenus attingente ad quoddam monasterium, cum bonis suis etiam, quae a monasterio ipso tenuerat, contulisset, dictum filium suum fecit habitum suscipere monachalem. Quumque ipsi puero disciplina monastica propter asperitatem regulae displiceret, infra X. hebdomadarum spatium a monasterio et habitu taliter suscepto resiliens, bona patris ab abbatia illa coepit cum instantia postulare. Et quum super hoc ad dioecesanum episcopum quaestio delata fuisset, et coram eo aliquamdiu disceptatum, quia plerique dissentire de rigore canonum videbantur, si consanguinei dicti pueri possent testibus comprobare, illum, quando fuit oblatus, infra annos discretionis exsistere, ipsum tali voto nullatenus obligari: dictus abbas ad Maguntinae sedis audientiam appellavit, et quidam de consanguineis eiusdem pueri ad Romanam ecclesiam appellationem, sicut ex literis Aug.

Since we are: (And below:) Truly, recently it has been reported to our ears that, when B., a knight, was afflicted with the disease of leprosy, the Lord permitting, he had presented himself with his son, by no means attaining the years of discretion, to a certain monastery, with his goods also, which he had held from that very monastery, and he made his said son receive the monachal habit. And when monastic discipline displeased the boy himself on account of the asperity of the rule, within the span of 10. weeks, recoiling from the monastery and from the habit thus received, he began urgently to demand his father’s goods from that abbey. And when on this matter the question had been brought to the diocesan bishop, and there had been some disputation before him for a while, because many seemed to disagree about the rigor of the canons—whether, if the kinsmen of the said boy could prove by witnesses that, when he was offered, he was within the years of discretion, he was by no means bound by such a vow—the said abbot appealed to the hearing of the See of Mainz, and certain of the kinsmen of the same boy to the Roman church an appeal, as from the letters of Aug.

episcopi comperimus, transtulerunt. Ideoque Discretioni tuae taliter respondemus, quod, si dictus puer ad annos discretionis pervenerit, et habitum retinere noluerit monachalem, si ad hoc ipsum induci nequiverit, non est ullatenus compellendus, quia tunc liberum sibi erit, eum dimittere, et bona paterna, quae ipsi ex successione proveniunt, postulare.

from the bishop we have learned, they transferred. Therefore we thus answer to your Discretion, that, if the said boy shall have come to the years of discretion, and should not wish to retain the monachal habit, if he cannot be induced to this itself, he is in no way to be compelled, because then it will be free to him to abandon it, and to demand the paternal goods which accrue to him by succession.

CAP. XV.

CHAPTER 15.

Furiosus profitendo non obligatur; nisi factus sanae mentis ratum habuerit.

A madman is not obligated by profession; unless, having become of sound mind, he has held it ratified.

Innocentius III. Episcopo et Capitulo Targilensibus.

Innocent 3. To the Bishop and Chapter of Targil.

Sicut tenor literarum vestrarum nobis aperuit, quum lator praesentium in sacerdotali esset officio constitutus, et tanta rerum temporalium indigentia laboraret, quod nec sibi nec suis progenitoribus seu fratribus in necessitatibus propriis posset a quatenus providere: proprii corporis laboribus et maris periculis multis se non dubitavit exponere, ut de suo labore et acquisitione honesta suam et suorum posset indigentiam relevare. Contigit autem post haec, quod ipse, longe a vestra civitate consistens, tam gravi coepit aegritudine laborare, quod extra se positus desperaret de vita praesenti, et dum in tali esset articulo constitutus, a quodam simplici monacho indutus fuit habitu monachali, et ad monasterium deportatus. Deinde, paucis diebus elapsis, quum iam esset in principio suae convalescentiae, deposuit habitum, et licentia eiusdem loci abbatis monasterium dereliquit, et cupiens progenitorum suorum indigentiis subvenire, a vobis suppliciter postulavit, ut posset, sicut prius, in sacerdotali officio ministrare et vobiscum pariter conversari.

Just as the tenor of the letters yours has laid open to us, when the bearer of the present letters had been established in the sacerdotal office, and labored under so great an indigence of temporal things that he could not, to such an extent as to be able to provide, care for himself nor for his progenitors or brothers in their own necessities: by the labors of his own body and many perils of the sea he did not hesitate to expose himself, so that from his own labor and honorable acquisition he might be able to relieve his and his people’s indigence. It befell, however, after these things, that he, abiding far from your city, began to labor under so grave a sickness that, being beside himself, he despaired of the present life; and while he was placed in such a crisis, he was clothed with the monastic habit by a certain simple monk, and was carried to the monastery. Then, a few days having elapsed, when he was already at the beginning of his convalescence, he laid aside the habit, and with the leave of the abbot of that same place he left the monastery, and, wishing to succor the indigences of his progenitors, he humbly petitioned from you that he might be able, as before, to minister in the sacerdotal office and to live together with you.

Quid autem super his vobis fuerit faciendum, sacro apostolicae sedis oraculo humiliter petitis edoceri. Nos igitur Consultationi vestrae taliter respondemus, quod, licet ista duo inter se repugnantia videantur ut quisquam scilicet sit extra se positus et de praesenti vita desperet, si tamen eo tempore, quo P. sacerdos lator praesentium positus extra mentem asseritur, indutus fuit habitu monachali, quum alienatus non sentiat, ac per hoc non valeat consentire, eum denuncietis ab observatione monastici ordinis absolutum, nisi postquam mentis suae factus est compos, spontanea voluntate professionem fecerit monachalem. [Dat.

What, moreover, ought to be done by you concerning these matters, you humbly seek to be taught by the sacred oracle of the Apostolic See. We therefore reply to your Consultation thus: that, although these two things may seem mutually repugnant—namely, that someone be set outside himself and despair of the present life—nevertheless, if at that time when P., the priest, the bearer of the present letters, is asserted to have been set outside his mind, he was clothed with the monastic habit, since one alienated does not perceive and therefore is not able to consent, you are to declare him absolved from the observance of the monastic order, unless, after he has become compos mentis, he shall have made a monachal profession by spontaneous will. [Given.

Laterani. 1198.]

At the Lateran. 1198.]

CAP. XVI.

CHAPTER 16.

Professio nec fieri, nec recipi debet infra tempus probationis; sed facta et recepta tenet. Hoc dicit, et est casus notabilis, et quotidie allegatur.

A profession ought neither to be made nor received within the time of probation; but if made and received, it holds. This says it, and it is a notable case, and is alleged daily.

Idem Pisano Archiepiscopo.

The same to the Archbishop of Pisa.

Ad apostolicam sedem, quae disponente Domino cunctorum fidelium mater est et magistra, super diversis articulis quaestiones dubiae referuntur, ut quod ab ea fuerit super earum solutione responsum indubitanter ab omnibus teneatur. Ex parte siquidem tua tales nuper suscepimus quaestiones, quod, Quum monachum fieri ante unius anni probationem reg ularis institutio interdicat, monachi et moniales in tua dioecesi constituti tam clericos quam laicos utriusque sexus, sanos pariter et infirmos, religionis habitum volentes assumere, nutu etiam aliquo profitentes, interdum absque omni professione recipiunt, quandoque professionem illico facientes. Unde multa mala noscuntur saepius provenire, quum infirmi ad monasterium iam translati, et, emissa professione, postquam de infirmitatibus convaluerint, habitum religionis abiiciant, et ad propria revertantur.

To the apostolic see, which, by the Lord’s disposing, is the mother and teacher of all the faithful, doubtful questions on diverse articles are referred, so that what shall have been answered by it concerning their resolution may be held indubitably by all. Indeed, on your part we have recently received such questions, namely that, Since the regular institute forbids becoming a monk before a probation of one year, the monks and nuns established in your diocese receive both clerics and laics of either sex, the healthy as well as the sick, who are willing to assume the habit of religion, even professing by some nod, sometimes receiving them without any profession, sometimes making profession forthwith. Whence many evils are known often to come about, since the sick, already transferred to the monastery, and, profession having been made, after they have recovered from illnesses, cast off the habit of religion and return to their own places.

Contingit etiam tales in propriis domibus remanere, quum monachi per eos, dum vivunt, nolunt sua monasteria praegravari. Sani etiam sic sine probatione recepti, retro adspicientes matrimonia contrahunt, reiecto habitu regulari; de quibus si habitum religionis assumunt ante unius anni probationem vel temporis competentis, utrum facta professione a talibus vel amissa monachi debeant reputari, et, si coniugatus converti desiderans recipiendus sit in monachum, nisi uxor perpetuam continentiam repromittat, certificari a sede apostolica postulasti. Nos igitur Quaestionibus tuis taliter ex ordine respondemus, quod licet tempus probationis a sanctis Patribus sit indultum non solum in favorem conversi, sed etiam monasterii, ut et ille asperitates istius, et istud mores illius valeat experiri, (quod utrumque diligenter est observandum, praesertim quum ab utroque de reliquo factat certa notitia non habetur), si tamen ante tempus probationis regulariter praefinitum is, qui converti desiderat, habitum recipit et professionem emittit, abbate per se vel per alium professionem recipiente monasticam, et monachalem habitum concedente : uterque renunciare videtur ei, quod pro se noscitur introductum.

It also happens that such persons remain in their own houses, since the monks, on their account, so long as they live, do not wish their monasteries to be overburdened. The healthy too, received thus without probation, looking back, contract marriages, the regular habit cast aside; concerning whom, if they assume the habit of religion before the probation of one year or of a competent time, whether, the profession having been made or the profession having been lost, they ought by such to be reckoned monks; and whether a married man, desiring to be converted, should be received as a monk unless his wife promises perpetual continence, you have asked to be certified by the Apostolic See. We therefore to your questions thus in order respond, that although the time of probation has been granted by the holy Fathers not only in favor of the convert but also of the monastery, so that both he may be able to experience its asperities, and it his manners (both of which are to be diligently observed, especially since thereafter no certain knowledge is had from either), nevertheless, if before the time of probation regularly pre-defined the one who desires to be converted receives the habit and emits profession, the abbot, by himself or through another, receiving the monastic profession and granting the monachal habit: each appears to renounce that which is known to have been introduced on his behalf.

Ideoque obligatur quidem per professionem emissam pariter et acceptam ad observantiam regularem, et vere monachus est censendus, quia multa fieri prohibentur, quae, si facta fuerint, obtinent roboris firmitatem. Prohibendum est autem abbatibus, ne passim ante tempus probationis quoslibet ad professionem recipiant, et, si contra formam praescriptam quoslibet indiscrete receperint, animadversione sunt debita corrigendi, quum in subsidium fragilitatis humanae spatium probationis sit regulariter institutum. Quum autem vir etc. (cf. c.13.de conv.

Therefore he is indeed bound by the profession issued and likewise accepted to regular observance, and he is truly to be reckoned a monk, because many things are prohibited to be done which, if they should be done, obtain the strength of validity. However, abbots are to be prohibited from receiving whomever to profession promiscuously before the time of probation; and, if they have received anyone indiscreetly contrary to the prescribed form, they must be corrected with due animadversion, since the period of probation has been regularly instituted as a subsidy to human frailty. But when a man etc. (cf. c.13.de conv.

coni. III. 32.) [Dat. Lat.

coni. 3. 32.) [Given at the Lateran.

IX. Kal. Dec. 1198.]

November 23 1198.]

CAP. XVII.

CHAPTER 17.

Qui professionem fecit, licet in claustro nunquam permanserit, sed in saeculo, et suis bonis usus fuerit, ad observantiam regularem compellitur.

He who has made profession, although he has never remained in the cloister, but in the secular world, and has made use of his own goods, is compelled to regular observance.

Idem Aconensi Episcopo.

The same to the Bishop of Acre.

Sicut nobis ex parte tua fuit propositum, quidam clericus, quum aegritudine nimia laboraret, quasi de morte securus, et de recuperanda sanitate desperans, habitum canonicorum regularium petiit et accepit, ea in susceptione habitus exprimens et promittens, quae solent in huiusmodi re promitti. Sed nec ad ecclesiam transiit, utpote infirmitate gravatus, nec bonis suis uti cessavit. Postmodum vero sospitate suscepta post XV. annos et ultra, videntibus et scientibus venerabili fratri nostro episcopo et dilecto filio priore, et canonicis ecclesiae Nazarensis, a quibus habitum susceperat regularem, tu, licet eo tempore, quo habitum susceperat in ecclesia Nazarensi, prioris sollicitudinem exerceres, immemor eorum, quae facta fuerant circa ipsum, in Acconensem eum canonicum suscepisti. Quia vero quid super hoc facere debeas per nostras postulas literas edoceri, Fraternitati tuae taliter respondemus, quod, si regularem habitum se postulante suscepit, et ad observationem religionis canonicae sua se professione ligavit, ad resumendum habitum ecclesiastica est districtione cogendus, quum, quod tanto tempore extra canoniam mansit, non in excusationem eius, sed in maioris transgressionis augmentum merito valeat allegari.

Just as it was set forth to us on your part, a certain cleric, when he was suffering from excessive sickness, as if assured of death and despairing of the recovery of health, asked for and received the habit of the canons regular, in that reception of the habit expressing and promising those things which are wont to be promised in a matter of this kind. But he neither transferred himself to the church, inasmuch as he was weighed down by infirmity, nor did he cease to use his goods. Afterwards indeed, health having been taken up after 15 years and more, with our venerable brother the bishop and our beloved son the prior, and the canons of the church of Nazareth—by whom he had received the regular habit—seeing and knowing it, you, although at the time when he had received the habit in the church of Nazareth you were exercising the solicitude of a prior, forgetful of the things which had been done concerning him, received him as a canon of Acre. But because you ask to be instructed by our letters as to what you ought to do about this, we thus answer to your Fraternity: if he received the regular habit at his own request, and by his profession bound himself to the observance of the canonical religion, he is to be compelled by ecclesiastical constraint to resume the habit, since the fact that he remained for so long a time outside the canonry can rightly be alleged not in his excuse but as an increase of greater transgression.

[Dat. Lat. X. Kal.

[Given at the Lateran, on the 10th day before the Kalends.

Ian. 1198.]

Jan. 1198.]

CAP. XVIII.

CHAPTER 18.

Potest religiosus zelo sanctioris vitae ad religionem transire strictiorem, petita prius licentia praelati sui, licet non obtenta, etiam si primum monasterium sit privilegiatum, quod de illo ad aliud etiam arctius transire non possit. H. d., et est casus notabilis, et quotidie allegatur.

A religious may, from zeal for a holier life, pass over to a stricter religion, the license of his prelate first having been sought, although not obtained, even if the first monastery is privileged such that from it he may not pass over to another, even a more strait one. Here it is said, and it is a notable case, and is alleged daily.

Idem Priori et Conventui Dimoliensi.

The same to the Prior and Convent of Dimoliensis.

Licet quibusdam monachis et canonicis, nec non hospitalariis et templariis a sede apostolica sit indultum, ne, postquam aliquis professus fuerit apud eos, ad alium locum possit ipsis invitis arctioris etiam religionis obtentu transire, ut unusquisque secundum Apostolum in ea vocatione permaneat, in qua dignoscitur esse vocatus; quia tamen, ubi spiritus Dei est, ibi libertas, et qui Dei spiritu aguntur non sunt sub lege, quia lex non est posita iusto : ea ratione videtur hoc illis fuisse concessum, ne quis ex temeritate vel levitate in iacturam vel iniuriam sui ordinis sub praetextu maioris religionis ad alium ordinem transvolaret, sicut frequenter a multis constat esse praesumptum, non quidem ut ei transeundi licentia denegetur, qui eam cum humilitate ac puritate duxerit postulandam, ut non ficte, sed vere ad frugem melioris vitae valeat transmigrare. Talis ergo, postquam a praelato suo transeundi licentiam postulaverit, ex lege privata, quae publicae legi praeiudicat, absolutus, libere potest sanctioris vitae propositum adimplere, non obstante proterva indiscreti contradictione praelati, quia privilegium meretur amittere qui concessa sibi abutitur potestate; quum etiam Romanus Pontifex, qui supremam in ecclesia obtinet potestatem, archiepiscopis et episcopis cedendi licentiam ex iusta causa petentibus sine difficultate concedat. Quocirca noverint universi, quibus huiusmodi privilegium est concessum, se ad concedendam licentiam transeundi taliter postulantibus de iure teneri, quia, sicut subditus a praelato cum humilitate et puritate debet transeundi licentiam postulare, ne bonum obedientiae contemnere videatur, sic profecto praelatus subdito sine difficultate et pravitate qualibet debet transeundi licentiam indulgere, ne videatur propositum impedire divinitus inspiratum.

Although to certain monks and canons, and likewise to the Hospitallers and the Templars, it has been indulted by the Apostolic See that, after someone has professed among them, he cannot, against their will, pass over to another place even under the pretext of a stricter religion, so that each, according to the Apostle, may remain in that vocation in which he is recognized to have been called; yet, because where the Spirit of God is, there is liberty, and those who are led by the Spirit of God are not under the law, since the law is not laid down for the just: for this reason it seems that this was granted to them, lest anyone, out of rashness or levity, to the loss or injury of his order, should under the pretext of a greater religion fly over to another order, as it is frequently well known to have been presumed by many, not indeed that leave of passing over should be denied to him who has judged it to be asked with humility and purity, so that he may be able, not feignedly but truly, to migrate to the fruit of a better life. Therefore such a one, after he has asked from his prelate leave to pass over, being absolved from the private law which prejudices the public law, can freely fulfill the purpose of a holier life, the petulant, indiscreet contradiction of the prelate notwithstanding, because he deserves to lose the privilege who abuses the power granted to him; since even the Roman Pontiff, who holds the supreme power in the Church, grants without difficulty to archbishops and bishops leave of ceding when they ask it for a just cause. Wherefore let all to whom a privilege of this kind has been granted know that they are held by law to grant leave of passing over to those petitioning in such a way, because, just as a subject ought to ask from his prelate leave of passing over with humility and purity, lest he seem to contemn the good of obedience, so assuredly a prelate ought, without any difficulty and any perversity, to indulge leave of passing over to his subject, lest he seem to impede a purpose divinely inspired.

Si vero probabiliter dubitetur, utrum quis velit ad ordinem arctiorem aut laxiorem ex caritate, an ex temeritate transire : superioris est iudicium requirendum, ne forte angelus satanae in lucis angelum se transformet : illa semper regula inviolabiliter observata, ut nullus [episcopus] absque licentia Romani Pontificis praesumat occasione quacunque deserere praesulatum, quoniam, sicut maius bonum minori bono praeponitur, ita communis utilitas speciali utilitati praefertur. Et in hoc casu recte praeponitur doctrina silentio, sollicitudo contemplationi, et labor quieti. Ad quod utique designandum unigenitus Dei filius Iesus Christus non de Rachele secundum carnem natus est, sed de Lia, nec legitur eum in domum suam Maria recepisse, sed Martha.

If, however, it be reasonably doubted whether someone wishes to pass over to a stricter or a laxer order out of charity, or out of rashness: the judgment of a superior is to be sought, lest perhaps an angel of Satan transform himself into an angel of light: with that rule always inviolably observed, that no [bishop] presume, under any pretext whatsoever, to desert his prelacy without the license of the Roman Pontiff, since, just as a greater good is set before a lesser good, so the common utility is preferred to the special utility. And in this case teaching is rightly set before silence, solicitude before contemplation, and labor before rest. To designate this, to be sure, the Only-begotten Son of God, Jesus Christ, was not born of Rachel according to the flesh, but of Leah, nor is it read that he received Mary into his house, but Martha.

Unde, quando potest episcopus praeesse pariter et prodesse, non debet cedendi licentiam postulare, aut etiam obtinere. Quum ergo dilectus filius R. monachus vester ad fratres Cisterciensis ordinis transmigraverit, non ut ordini vestro aliquatenus derogaret, sed ut apud eos vitam duceret arctiorem, discretioni vestrae per apostolica scripta praecipiendo mandamus, quatenus super eo, quod de corde puro, et conscientia bona et fide non ficta fecisse dignoscitur, eum nullatenus molestetis, quia caritas est fons proprius, cui non communicat alienus. [Dat.

Whence, when a bishop is able both to preside and likewise to profit, he ought not to ask for, nor even to obtain, license to cede (resign). Since therefore the beloved son R., your monk, has transmigrated to the brothers of the Cistercian order, not so as in any degree to derogate from your order, but that he might lead a more austere life among them, by enjoining upon your discretion through apostolic writings we command, that concerning this, that he is recognized to have done it from a pure heart, and a good conscience, and unfeigned faith, you in no way molest him, because charity is a proper fountain, with which a stranger does not share. [Given.

Rom. ap. S. Petr. III.

Rome, at St. Peter's, 3.

Kal. Mai. Ao. IX. 1206.]

Kalends of May. Year 9. 1206.]

CAP. XIX.

CHAPTER 19.

Coniuges religionem profitendo ab invicem devertere possunt; aliter si se abiuraut et non continent, illicitum est iuramentum.

Spouses, by professing religion, can turn aside from one another; otherwise, if they forswear themselves and do not keep continence, the oath is illicit.

Idem Praeposito, et Decano, et Scholastico Demerensibus Coloniensis dioecesis.

The same to the Provost, and the Dean, and the Scholastic of Demer, of the diocese of Cologne.

Veniens ad apostolicam sedem G. mulier latrix praesentium supplici nobis insinuatione monstravit, quod, quum matrimonium cum E. de Hard. Coloniensis dioeceseos in facie ecclesiae contraxisset, et diutius cohabitasset eidem, orta est dissensio inter ipsos in tantum, ut, quod deinceps alter non requireret alterum, uterque corporaliter praestitit iuramentum, hanc vir ipse divortii causam assignans, quod quandam ipsius mulieris amitam cognovisset, antequam eam duceret in uxorem. Quod licet assererent quamplurimi, non tamen fuit super hoc ecclesiae facta fides.

Coming to the apostolic See, G., a woman, the bearer of the present [letters], by a suppliant insinuation showed to us that, when she had contracted marriage with E., of Hard., of the diocese of Cologne, in the face of the Church, and had for a longer time cohabited with him, a dissension arose between them to such an extent that each took a corporal oath that henceforth the one would not seek the other, the husband himself assigning this as the cause of the divorce: that he had known a certain aunt of the woman before he led her to wife. Which, although very many asserted, nevertheless proof was not made to the Church concerning this.

Quum autem postmodum ad secunda vota convolasset uterque, secundo viro viam universae carnis ingresso, adhuc priore viro superstite, dicta mulier se fecit in arcto loco ad poenitentiam agendam includi, ubi, sex annis in devotione peractis, audiens a quibusdam discretis et religiosis personis, quod sic salvari non posset, ad apostolicam sedem accessit, humiliter postulans et devote, ut ei dignaremur impendere concilium salutare. Nos igitur attendentes, quod illud fuit illicitum iuramentum discretioni vestrae per apostolica scripta mandamus, quatenus praefatum virum monitione praevia compellatis ut, ea, quam superduxit, exclusa, praefatam mulierem recipiat, audituri postmodum, si quid fuerit quaestionis, et illud appellatione remota debito fine decisuri. Si vero contra matrimonium nihil fuerit [sufficienter] ostensum, et vir saeculo derelicto maluerit ad regularem vitam migrare, vos ei super hoc licentiam tribuatis, ut et illa sic possit in suo, sicut desiderat, proposito permanere. [Nullis literis etc.

But when thereafter each had rushed to second vows, the second husband having entered the way of all flesh, still with the former husband surviving, the said woman had herself enclosed in a confined place to perform penance, where, six years having been spent in devotion, hearing from certain discreet and religious persons that she could not be saved thus, she approached the apostolic see, humbly requesting and devoutly that we deign to extend to her a health-giving counsel. We therefore, considering that that was an illicit oath, command by apostolic writings to your discretion that you compel the aforesaid man, after prior admonition, that, with the one whom he has taken to wife excluded, he receive the aforesaid woman, being ready thereafter to hear, if there shall be any question, and to decide it, appeal removed, with the due end. But if nothing shall have been [sufficiently] shown against the marriage, and the husband, the world abandoned, should prefer to migrate to a regular life, you shall grant him license for this, so that she also thus may be able to remain in her purpose, as she desires. [No letters etc.

Dat. II. Kal. Iul. 1205.]

Dated June 30, 1205.]

CAP. XX.

CHAPTER 20.

Qui ad monasterium convertitur sumendo habitum novitii, potest infra tempus probationis redire ad saeculum, nisi appareat, eum vitam voluisse mutare omnino.

He who is converted to a monastery by assuming the habit of a novice can, within the time of probation, return to the world, unless it appears that he wished to change his life entirely.

Idem Abbati de Affligen. et Magistro R. et G. Canonicis Traiectensibus.

The same to the Abbot of Affligem. and to Master R. and G., Canons of Utrecht.

Consulti sumus frequenter a multis, utrum is, qui monasterium ingressus est habitum sumendo novitii, si ante professionem emissam infra tempus probationis exire voluerit, licite possit absque apostasiae nota vel noxa, praesertim cum debita morum correctione ad saeculum remeare. Licet autem super hoc senserint diversi diversa, nos tamen credimus distinguendum, utrum is, qui convertitur, proposuerit absolute vitam mutare, ut sub habitu regulari omnipotenti Deo de cetero famuletur, an conditionaliter experiri observantiam regularem, ut ita demum, si infra annum sibi placuerit, profiteatur ordinis disciplinam, aut, si forte non placuerit, moribus emendatus ad statum revertatur pristinum. In primo casu debet, ut regulariter vivat, ad laxiorem saltem regulam pertransire.

We have been consulted frequently by many, whether he who has entered a monastery by taking the habit of a novice, if before profession has been made he should wish to go out within the time of probation, can licitly do so without the mark or guilt of apostasy, especially if, with due correction of morals, he returns to the world (saeculum). And although different people have felt different things on this, we nevertheless think a distinction should be made: whether he who is converted has purposed absolutely to change his life, so that under the regular habit he may henceforth be a servant to almighty God; or conditionally to try out the regular observance, so that then, if within a year it should please him, he may profess the discipline of the order, or, if perchance it should not please him, corrected in morals he may return to his former state. In the first case he ought, in order that he may live regularly, to pass over at least to a laxer rule.

In secundo potest ad saeculum, non tamen, ut vivat saeculariter, remeare. Ut ergo quae sit eius intentio plenius agnoscatur, propositum suum in principio protestetur. Hac ergo distinctione diligenti meditatione pensata, circa dilectum filium Traiectensem decanum inquiratis sollicite quae videritis inquirenda, et statuatis canonice quae statuenda noveritis, [facientes etc.

In the second case he can return to the saeculum, yet not, so as to live secularly. Therefore, that what his intention is may be more fully recognized, let him protest his purpose at the beginning. This distinction therefore, weighed by diligent meditation, concerning our beloved son, the dean of Traiectum (Utrecht), inquire solicitously into the things you shall have seen need to be inquired into, and set canonically the things you shall know ought to be set, [doing etc.

Dat. Lat. Id. Mai. 1204.]

Given at the Lateran, on the Ides of May. 1204.]

CAP. XXI.

CHAPTER 21.

Qui, infra annum probationis non facta professione, redit ad saeculum, licite potest ad ordines et beneficia promoveri.

He who, within the year of probation, profession not having been made, returns to the world, may licitly be promoted to orders and benefices.

Idem.

The same.

Postulasti (Et infra: [cf. c.14.de Iud. V.6.]) Tertio quaesivisti, utrum illi, qui in annis minoribus constituti novitiorum habitum susceperunt, et infra annum postmodum non facta professione ad saeculum sunt reversi, et [ab] episcopis suis hoc scientibus ad sacros ordines sunt promoti, sustineri debeant in illis ecclesiis ministrare, in quibus sunt ab eisdem episcopis instituti. Nos ergo fraternitati tuae taliter respondemus, quod propter hoc non sunt ab ecclesiis ipsis amovendi, sed in eis possunt libere ministrare, nisi prudentia forte suppleverit in illis aetatem, ut [saltem] transire debeant ad regulam laxiorem, quia quum ipsi absque protestatione religionis habitum assumendo vitam praesumantur proposuisse mutare. [Dat.

You requested (And below: [cf. c.14.de Iud.5. 6.]) Thirdly you asked, whether those who, being constituted in lesser years, received the habit of novices, and afterwards within a year, profession not having been made, returned to the world, and [by] their bishops, they knowing this, were promoted to sacred orders, ought to be sustained in ministering in those churches in which they were instituted by those same bishops. We therefore reply to your fraternity thus, that on this account they are not to be removed from those churches, but in them they can freely minister, unless perhaps prudence has supplied age in them, so that [at least] they ought to pass over to a laxer rule, since when they, without a protestation of religion, by assuming the habit are presumed to have proposed to change their life. [Given.

Lat. VII. Id. Iun.

Lateran, June 7.

Pont. nost. Ao. XX. 1212.]

In the year 20 of our pontificate. 1212.]

CAP. XXII.

CHAPTER 22.

Qui ultra annum portat habitum monachelem in monasterio, ubi sunt habitus indistincti, censetur professus.

He who wears the monachal habit beyond a year in a monastery where the habits are indistinct is deemed professed.

Honorius III. Venetensi Episcopo.

Honorius 3. To the Bishop of Venice.

Ex parte tua fuit propositum coram nobis, quod nonnulli sunt in dioecesi Venetensi, qui, licet pluribus annis gestaverint habitum monachalem, professionem tamen monasticam non fecerunt. Unde, quum super eo, quod habent proprium et alias irregulariter vivunt, a te vel ab aliis arguuntur, non erubescunt dicere, se ad carentiam proprii, et ad continentiam, ac alias regulares observantias non teneri, quum habitus non faciat monachum, sed professio potius regularis. Quare super his apostolicum postalasti remedium exhiberi, quum inordinata vita praevaricatorum huiusmodi non solum eis periculum, sed etiam scandalum inferat mentibus aliorum. Ideoque fraternitati tuae mandamus, quatenus quoslibet tibi lege dioecesana subiectos, qui praedicto modo terram duabus viis ingredi non verentur, ut, postquam per annum gestaverint habitum monachalem, regulam quoque secundum formam ordinis profiteantur et servent, monitione praemissa, ecclesiastica censura appellatione remota compellas.

On your part it was set forth before us that there are some in the Venetian diocese who, although for many years they have worn the monachal habit, have nevertheless not made monastic profession. Whence, when they are accused by you or by others concerning the fact that they have property of their own and otherwise live irregularly, they do not blush to say that they are not held to the lack of private property and to continence, and to other regular observances, since the habit does not make a monk, but the regular profession rather does. Wherefore concerning these things you have petitioned that an apostolic remedy be provided, since the disordered life of transgressors of this sort brings not only danger to them, but also scandal upon the minds of others. Therefore we command your fraternity that you compel, the admonition being premised, by ecclesiastical censure, appeal being removed, whomsoever are subject to you by diocesan law, who in the aforesaid way do not fear to tread the earth by two ways, that, after they have borne the monachal habit for a year, they also profess and observe the rule according to the form of the order.

CAP. XXIII.

CHAPTER 23.

Infra probationis annum libere quis redit ad saeculum, nisi professionem fecerit tacite vel expresse, vel appareat, eum vitam mutare voluisse. Hoc primo. Secundo dicit, quod ad hoc, ut dignoscantur novitii a professis, debet habitus professorum benedici in locis, ubi habitus non est distinctus.

Within the year of probation, one may freely return to the secular world, unless he has made profession, tacitly or expressly, or it appears that he has wished to change his life. This first. Secondly, he says that, to this end, so that novices may be distinguished from the professed, the habit of the professed ought to be blessed in places where the habit is not distinct.

Gregorius IX.

Gregory 9.

Statuimus, novitios in probatione positos ante susceptum religionis habitum, qui dari profitentibus consuevit, vel ante professionem emissam, ad priorem statum redire posse libere infra annum, nisi evidenter appareat, quod tales absolute voluerint vitam mutare et in religione perpetuo Domino deservire, quum quilibet renunciare valeat ei, quod pro se noscitur introductum. Nihilominus statuentes ad omnem ambiguitatem penitus amovendam, quod, quum in quibusdam locis religionis novitiorum habitus non distinguatur ab habitu professorum, professionis tempore benedicantur vestes, quae profitentibus conceduntur, ut novitiorum habitus a professorum habitu discernatur.

We decree that novices placed in probation, before the habit of religion is received—which is accustomed to be given to those professing—or before profession is emitted, may freely return to their prior state within a year, unless it evidently appears that such persons have absolutely willed to change life and to serve the Lord perpetually in religion, since anyone can renounce that which is known to have been introduced for him. Nonetheless, decreeing for the purpose of utterly removing all ambiguity, that, since in certain places of the religion the habit of novices is not distinguished from the habit of the professed, at the time of profession the vestments which are granted to those professing are to be blessed, so that the habit of the novices may be discerned from the habit of the professed.

CAP. XXIV.

CHAPTER 24.

Religiosi fugitivi annuatim sunt requirendi, et cogendi, ut at monasterium revertantur.

Religious fugitives are to be sought annually, and compelled, so that they return to the monastery.

Idem.

The same.

Ne religiosi, vagandi occasionem habentes, salutis propriae detrimentum incurrant, et sanguis eorum de praelatorum manibus requiratur : statuimus, ut praesidentes capitulis celebrandis secundum statutum concilii generalis, seu patres, abbates seu priores fugitivos suos et eiectos de ordine suo requirant sollicite annuatim. Qui si in monasteriis suis recipi possunt secundum ordinem regularem, abbates seu priores eorum monitione praevia per censuram ecclesiasticam compellantur ad receptionem ipsorum, salva ordinis disciplina. Quod si hoc regularis ordo non patitur, auctoritate nostra provideant, ut apud eadem monasteria in locis competentibus, si absque gravi scandalo fieri poterit, alioquin in aliis religiosis domibus eiusdem ordinis ad agendam ibi poenitentiam talibus vitae necessaria ministrentur.

Lest religious, having an occasion of wandering, incur detriment of their own salvation, and their blood be required from the hands of the prelates : we decree that those presiding over chapters to be celebrated according to the statute of the general council, namely the fathers, abbots or priors, shall solicitously each year seek their fugitives and those ejected from their order. And if they can be received in their monasteries according to the regular order, their abbots or priors, with prior monition, shall be compelled by ecclesiastical censure to their reception, with the discipline of the order preserved. But if the regular order does not permit this, let them provide by our authority that at the same monasteries in suitable places, if it can be done without grave scandal, otherwise in other religious houses of the same order, for doing penance there, the things necessary for life be ministered to such persons.

Si vero huiusmodi fugitivos vel eiectos inobedientes invenerint, eos excommunicent, et tamdiu faciant ab ecclesiarum praelatis excommunicatos publice nunciari, donec ad mandatum ipsorum humiliter revertantur.

But if they find such fugitives or ejected persons disobedient, let them excommunicate them, and let them cause them to be publicly announced as excommunicated by the prelates of the churches, until they humbly return to their mandate.

TITULUS XXXII. DE CONVERSIONE CONIUGATORUM.

TITLE 32. ON THE CONVERSION OF THE MARRIED.

CAP. I.

CHAPTER 1.

Si vir de uxoris licentia profitetur, et uxor ipsa suspecta nec continentiam vovet, nec religionem ingreditur, episcopus uxori virum restituet. H. d. iuxta literam.

If a husband professes by his wife's license, and the wife herself, being suspect, neither vows continence nor enters religion, the bishop will restore the husband to the wife. This is said according to the letter.

Alexander III. Ubergensi Episcopo.

Alexander III. To the Bishop of Uberg.

Praeterea, utrum laicus uxoratus, qui, praesentibus sacerdotibus et monachis, ignorante episcopo, de licentia et permissione uxoris suae monasterium est ingressus, et forte professionem fecit, uxore in saeculari habitu remanente, nec transeunte ad religionem, aut perpetuam continentiam vovente, ab episcopo suo possit ad torum revocari uxoris, an illa compellenda sit continentiam observare, dicimus, quod, nisi uxor ad religionem transierit, aut perpetuo castitatem servare promiserit, vir [ad eam] potest et debet ab episcopo de monasterio revocari, quia, quum una caro sint effecti, non debet una pars in saeculo manere, et altera ad religionem et castitatem transire. Verumtamen uxor commonenda est, et propensius exhortanda, ut ad religionem transeat et castitatem servare promittat.

Furthermore, whether a layman under marriage, who, with priests and monks present, the bishop being unaware, by the license and permission of his own wife has entered a monastery, and perhaps has made profession, the wife remaining in secular habit, and not passing over to religion, nor vowing perpetual continence, can be recalled by his bishop to the marital couch of his wife, or whether she is to be compelled to observe continence, we say that, unless the wife has passed over to religion, or has promised to keep perpetual chastity, the husband [to her] can and ought to be recalled by the bishop from the monastery, because, since they have been made one flesh, one part ought not to remain in the world, and the other to pass over to religion and chastity. Nevertheless the wife is to be admonished, and more earnestly exhorted, that she pass over to religion and promise to keep chastity.

CAP. II.

CHAPTER 2.

Ante matrimonium consummatum potest alter coniugum, etiam altero invito, religionem ingredi; sed remanens in saeculo potest ad secunda vota transire.

Before the marriage is consummated, either one of the spouses can, even with the other unwilling, enter religion; but the one remaining in the world can pass to a second marriage.

Idem Salernitano Archiepiscopo.

The same to the Archbishop of Salerno.

Verum post [illum] consensum legitimum de praesenti licitum est alteri, altero etiam repugnante eligere monasterium, sicut etiam sancti quidam de nuptiis vocati fuerunt, dummodo carnalis commixtio non intervenerit inter eos, et alteri remanenti, si commonitus continentiam servare noluerit, licitum est ad secunda vota transire, quia, quum non fuissent una caro simul effecti, satis potest unus ad Deum transire, et alter in saeculo remanere.

But after [that] lawful consent in the present, it is licit for one party, even with the other resisting, to choose a monastery, just as also certain saints were called from nuptials, provided that carnal commixture has not intervened between them; and for the one remaining, if when admonished he is unwilling to observe continence, it is licit to pass to second vows, because, since they had not been made one flesh together, one can quite well pass over to God, and the other remain in the world.

CAP. III.

CHAPTER 3.

Qui invita uxore professionem fecit, et ei postea restituitur, non compellitur mortua uxore ad monasterium redire; matrimonium tamen contrahere non debet.

He who made a profession with his wife unwilling, and is afterward restored to her, is not compelled, with his wife dead, to return to the monastery; nevertheless, he ought not to contract marriage.

Idem Pisano Archiepiscopo.

The same, to the Archbishop of Pisa.

Quidam intravit monasterium invita uxore, qua ipsum repetente coactus est ad eam redire. Ea mortua quaeris, an ipse cogatur reverti ad monasterium, an aliam possit ducere in uxorem. Consultationi tuae taliter respondemus, quod votum non tenuit, unde ratione voti ad monasterium non tenetur redire; ulterius vero non poterit uxorem accipere.

A certain man entered a monastery with his wife unwilling, and, she demanding him back, he was compelled to return to her. She having died, you ask whether he is compelled to return to the monastery, or whether he can lead another into marriage. We respond thus to your consultation: the vow did not hold, whence by reason of the vow he is not bound to return to the monastery; further, however, he will not be able to take a wife.

Promisit enim se non exigere debitum, quod in eius potestate erat, et ideo quoad hoc votum tenuit. Non reddere autem non erat in eius, sed mulieris potestate. Unde Apostolus : " Vir non habet potes tatem sui corporis, sed mulier.

For he promised that he would not exact the debt, which was in his power; and therefore, as to this, he kept the vow. Not to render, however, was not in his power, but in the woman’s power. Whence the Apostle : " The man does not have the power of his body, but the woman.

CAP. IV.

CHAPTER 4.

Uxoratus religionem intrare non potest, nisi etiam uxor ingrediatur, vel nisi suspecta non sit, et continentiam promittat. H. d. et est unum cap. de principalioribus tit.

A married man cannot enter religion, unless his wife also enter, or unless she be not suspect and promise continence. On this matter, too, it is one chapter among the more principal titles.

Idem Exonensi Episcopo.

The same to the Bishop of Exeter.

Quum sis praeditus scientia literarum, ignorare non potes, nec debes, sanctorum Patrum constitutioni esse contrarium, ut vir, uxore sua in saeculo remanente, aut uxor, viro eius non assumente religionis habitum, d ebeat ad religionem transire, quia, quum vir et uxor una caro sint, sicut docet Apostolus, non potest unus ad Deum converti, et alter in saeculo remanere. Inde est, quod auctoritate apostolica tibi prohibemus, ne in episcopatu tuo virum vel uxorem, nisi uterque ad religionem migraverit, transire permittas, sed, si voluerint ad Deum converti, uterque ad frugem melioris vitae transeat. Verum si ita uxor senex est et sterilis, quod sine suspicione possit esse in saeculo, dissimulare poteris, ut, ea in saeculo remanente et castitatem promittente, ad religionem transeat vir eiusdem.

Since you are endowed with the knowledge of letters, you cannot, are able, nor ought you, to be ignorant that it is contrary to the constitution of the holy Fathers for a husband, his wife remaining in the world, or a wife, her husband not assuming the religious habit, to pass over to religion, because, since husband and wife are one flesh, as the Apostle teaches, the one cannot be converted to God, and the other remain in the world. Hence it is that, by apostolic authority, to you we forbid that in your episcopate you permit a husband or a wife to pass over, unless both have migrated to religion, but, if they are willing to be converted to God, let each pass to the fruit of a better life. But if the wife is so aged and barren that she can be in the world without suspicion, you will be able to overlook it, so that, she remaining in the world and promising chastity, her husband may pass to religion.

CAP. V.

CHAPTER 5.

Coniugatus non est ordinandus ad sacros ordines, nisi uxor continentiam promittat.

A married man is not to be ordained to sacred orders, unless the wife promises continence.

Idem Strigoniensi et Colonensi Archiepiscopis.

The same to the Archbishops of Esztergom and Cologne.

Coniugat us ad monasterium converti desiderans, prohibetur suscipi, nisi uxor eius [similiter] convertatur. Nam, dum unum utrorumque corpus coniugii copulatione sit factum, incongruum est, partem converti, et partem in saeculo remanere; nec recipietur apud Deum illius viri conversio, cuius sequitur coniugalis foederis prostitutio. Quum ipitur coetus clericorum longe praeemineat coetui monachorum, ita, ut aliguando bonus monachus vix bonum clericum faciat, Nullus coniugatorum est ad sacros ordines promovendus, nisi ab uxore continentiam profitente fuerit absolutus, ut fiat deinceps de carnali copula spirituale coniugium. [Sane etc.

A married man desiring to be converted to a monastery is prohibited from being received, unless his wife [likewise] be converted. For, since the one body of both has been made by the copulation of marriage, it is incongruous that one part be converted and one part remain in the world; nor will the conversion of that man be received before God, for whom there follows a prostitution of the conjugal covenant. Since therefore the coetus of clerics far pre-eminent the coetus of monks, such that sometimes a good monk scarcely makes a good cleric, None of the married is to be promoted to sacred orders, unless he shall have been absolved by his wife professing continence, that there may thereafter be made from carnal copulation a spiritual marriage. [Indeed etc.

cf. c. prox. seq.]

cf. the next chapter and those following.]

CAP. VI.

CHAPTER 6.

Uxoratus in episcopum promoveri non potest, nisi uxor religionem profiteatur.

A married man cannot be promoted to bishop, unless his wife professes religion.

Idem eisdem.

The same to the same.

Sane, si coniugati consenserint ordinari, uxoris etiam v oluntas prius requirenda est, ut sequestrato mansionis cubiculo religione promissa, postquam pariter conversi fuerint ordinentur. Quodsi in quibuslibet ecclesiasticis gradibus providenter scienterque curandum est, ut in domo Dei nil sit inordinatum, nihilque praeposterum, multo magis laborandum est, ut in eius promotione, qui super omnes gradus continetur, non erretur. Inde est, quod Fraternitati vestrae auctoritate apostolica prohibemus, ne uxoratum praesumatis in episcopum ordinare, nisi uxor prius professa continentiam sacrum sibi velamen imponat, et religiosam vestem assumat.

Indeed, if those joined in wedlock have consented to be ordained, the wife’s also will must first be sought, so that, with the bedchamber of the dwelling set apart and religion promised, after they have together been converted, they may be ordained. And if in any ecclesiastic grades it must be provided prudently and knowingly that in the house of God nothing be unordered and nothing preposterous, much more must effort be made that in the promotion of him who is contained above all grades no error be made. Therefore it is that by apostolic authority we forbid Your Fraternity to presume to ordain a married man as bishop, unless the wife, having first professed continence, put upon herself the sacred veil, and assume religious vesture.

Nolumus enim, ut viri promotio uxori relictae in saeculo fieri perditionis possit occasio.

For we do not wish that a husband’s promotion, with his wife left in the world, could become an occasion of perdition.

CAP. VII.

CHAPTER 7.

Sponsa de praesenti, non cognita, quae dicit, se velle religionem ingredi, compellitur infra certum tempus profiteri, vel adhaerere marito.

A bride by present consent, not consummated, who says that she wishes to enter religion, is compelled within a certain time to profess, or to adhere to her husband.

Idem Brixiensi Episcopo.

The same to the Bishop of Brescia.

Ex publico instrumento, quod nobis est praesentatum, et ex tuarum literarum tenore nobis innotuit, quod, quum venerabilis frater [noster O.] Veronensis episcopus de mandato nostro causam matrimonii, quae inter A. virum et M. mulierem vertebatur, suscepisset fine canonico terminandam, auditis utriusque partis rationibus et allegationibus, inter eos iudiciali sententia matrimonium approbavit, et eidem mulieri praecepit, ut ad virum suum rediens exhiberet eidem coniugalem affectum. Quod quum renueret, de mandato nostro, sicut accepimus, fuit vinculo excommunicationis adstricta. Ceterum, quia praefata mulier, licet a praefato viro desponsata fuerit, adhuc tamen, sicut asserit, ab ipso est incognita, fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus, si praedictus vir mulierem ipsam carnaliter non cognoverit, et eadem mulier, sicut ex parte tua nobis proponitur, ad religionem transire voluerit, recepta ab ea sufficienti cautione, quod vel ad religionem transire, vel ad virum suum redire infra duorum mensium spatium debeat, ipsam contradictione et appellatione cessante a sententia, qua tenetur, absolvas ita, quod, si ad religionem transierit, uterque restituat alteri quod ab eo noscitur recepisse, et vir ipse, ea religionis habitum assumente, ad alia vota licentiam habeat transeundi. Sane, quod Dominus in evangelio dicit, non licere viro, nisi ob causam fornicationis uxorem suam dimittere, intelligendum est secundum interpretationem sacri eloquii de his, quorum matrimonium carnali copula est consummatum, sine qua matrimonium consummari non potest, et ideo, si praedicta mulier non fuit a viro suo cognita, licitum est [sibi] ad religionem transire.

From the public instrument, which has been presented to us, and from the tenor of your letters it has become known to us that, when the venerable brother [our O.], the bishop of Verona, by our mandate had undertaken the cause of matrimony, which was in dispute between A., a man, and M., a woman, to be concluded with a canonical end, with the reasons and allegations of each party having been heard, between them he approved the marriage by a judicial sentence, and he commanded that same woman, that by returning to her own husband she should exhibit to him conjugal affection. Since she refused this, by our mandate, as we have received, she was bound by the bond of excommunication. Moreover, because the aforesaid woman, although she was betrothed by the aforesaid man, nevertheless, as she asserts, is as yet unknown by him, by apostolic writings, giving command to your fraternity we mandate that, inasmuch as, if the aforesaid man has not known that woman carnally, and the same woman, as is set forth to us on your part, should wish to pass into religion, after receiving from her sufficient surety that she must either pass into religion or return to her husband within the space of two months, you absolve her, with contradiction and appeal ceasing, from the sentence by which she is held, in such wise that, if she shall have passed into religion, each shall restore to the other what is known to have been received from the other, and the man himself, she assuming the habit of religion, may have license to pass over to other vows. Truly, what the Lord says in the Gospel, that it is not lawful for a man to dismiss his wife unless for the cause of fornication, is to be understood, according to the interpretation of sacred eloquence, concerning those whose matrimony has been consummated by carnal copula, without which marriage cannot be consummated; and therefore, if the aforesaid woman has not been known by her husband, it is lawful [for herself] to pass into religion.

CAP. VIII.

CHAPTER 8.

Summa ut supra eod. cap. Quum sis.

Summary as above in the same chapter. Since you are.

Idem G. Priori et Fratibus sancti Ioannis.

The same, G., to the Prior and Brethren of Saint John.

Uxoratus autem sine licentia propriae uxoris inter vos nullatenus recipiatur, quae [si] integrae famae et opinionis ita exsistat, quod nulla marito suspicio habeatur, eam ad secunda vota velle migrare, vel quod minus continenter debeat vivere; quae si, ut praedictum est, talis exstiterit, marito eius in consortio vestro recepto, ipsa publice in conspectu ecclesiae continentiam professa, in domo propria cum filiis suis et familia poterit permanere. Si autem talis fuerit, quae suspicione non careat, voto continentiae celebrato a saecularium hominum se conversatione removeat, et in loco religioso, ubi Deo serviat, perpetuo commoretur. Nullus vestrum mulierem aliquam audeat tonsurare vel eam ad habitandum secum praesumat assumere.

A man having a wife however, without the license of his own wife, is by no means to be received among you; who [if] may be of intact fame and reputation to such a degree that no suspicion be had by the husband that she wishes to migrate to second vows, or that she ought to live less continently; and if, as has been said, she prove such, with her husband received into your fellowship, she herself, having publicly professed continence in the sight of the church, can remain in her own house with her children and household. But if she be such as does not lack suspicion, once the vow of continence has been celebrated, let her remove herself from the company of secular men, and let her dwell perpetually in a religious place, where she may serve God. Let none of you dare to tonsure any woman or presume to take her to dwell with him.

CAP. IX.

CHAPTER 9.

Coniugatus, faciens professionem uxore cousentiente, licet nunquam intravit monasterium, si mortua coniuge cum alia contrahat, non valet matrimonium, et monasterium intrare compellitur.

A married man, making profession with his wife consenting, although he never entered a monastery, if, his spouse having died, he contracts marriage with another woman, the matrimony is not valid, and he is compelled to enter a monastery.

Urbanus III. Priori sanctae Crucis.

Urban III. To the Prior of the Holy Cross.

Ex parte dilecti filii nostri abbatis sancti Petri de Romandine ad audientiam nostram pervenit, quod, quum D. de Cel., in infirmitate positus, consentiente uxore ipsius votum vovens castitatis, monachalem habitum suscepisset, postmodum ab infirmitatis ipsius liberatus molestia, et praedictam suam uxorem retinuit, et aliam ea defuncta sibi temere copulavit. Quia vero, licet praedictus D. uxore sua remanente in saeculo de iure ad religionem nequiverit proficisci, ea tamen sublata de medio votum quidem factum sine salutis suae periculo non potuit violare, mandamus, quatenus, si verum est quod asseritur, praedictum D. per excommunicationem compellas, ut muliere dimissa ad suum monasterium revertatur, sub regulari habitu de cetero Domino serviturus. Dat.

From the side of our beloved son, the abbot of Saint Peter of Romandine, it has come to our hearing that, when D. of Cel., placed in infirmity, with the consent of his wife herself, vowing a vow of chastity, had received the monastic habit, afterwards, freed from the trouble of his infirmity, he retained his aforesaid wife, and, when she had died, rashly joined himself to another. But because, although the aforesaid D., his wife remaining in the world, could not in law proceed to religion, yet, she having been taken away, the vow indeed made he could not violate without peril to his salvation, we command that, if it is true as is asserted, you compel the aforesaid D. by excommunication, that, the woman dismissed, he return to his monastery, henceforth to serve the Lord under the regular habit. Given.

Veronae.

At Verona.

CAP. X.

CHAPTER 10.

Professus religionem uxore sciente et dissimulante, ea mortua ad saeculum redire non potest. H. d. secundum intellectum veriorem et singularem in materia.

Having professed religion, with his wife knowing and dissimulating, after she has died he cannot return to the secular world. H. d. according to the truer and singular understanding in the matter.

Clemens III.

Clement 3.

Consuluit nos G. sacerdos de sancta Columba, utrum vir mercator, negotiationi et uxori propter Deum renuncians, ad religionem transiens, et in ea per annum et amplius moram faciens, uxore sua, postquam ad domum transierat regularem, de praesenti vita sublata, saecularem habitum resumere valeat, quem dimisit, et aliam ducere in uxorem, vel si ductam ei liceat retinere. Consultationi huiusmodi taliter respondemus, quod praedictus vir nec habitum potest abiicere, quem assumpsit, nec aliquam sibi matrimonio copulare. Quodsi contraxerit, matrimonium ipsum decernimus dirimendum.

G., a priest of Saint Columba, consulted us whether a man, a merchant, renouncing his trade and his wife for God, passing over into religion and making a stay therein for a year and more, his wife, after she had gone to a regular house, having been taken from the present life, might be able to resume the secular habit, which he laid aside, and take another to wife, or, if he has taken one, be permitted to retain her. To a consultation of this kind we thus respond, that the aforesaid man can neither cast off the habit which he assumed, nor join any woman to himself in marriage. But if he has contracted, we decree that the marriage itself be dissolved.

CAP. XI.

CHAPTER 11.

Coniux, quae continentiam vovit, tenetur reddere debitum coniugi, licet ad tempus voto consenserit.

A wife who has vowed continence is bound to render the debt to her spouse, although for a time consent had been given to the vow.

Coelestinus III.

Celestine 3.

Carissimus in Christo filius noster, R. illustris rex Suevorum, apostolatui nostro literis et nuncio humiliter nunciavit, quod, quum esset adolescens, et dilecta uxor eius invencula mutua fide voto contrahendi legitimi matrimonii se adstringentes, invicem suum consensum, accedente voluntate parentum, arrarum donatione roboraverunt. Postmodum vero, clarae memoriae N. patre suo ab inimicis occiso, quum per bellorum adversitatem undique premeretur, et habito cum hostibus suis congressu victus fugatusque fuisset, quia timebat, ne ipsa sponsa ab inimicis suis per violentiam raperetur, et alia similis ei non inveniretur in regno, quam sibi posset matrimonialiter copulare, de suorum et eiusdem sponsae parentum consilio factum est, quod in conventu sanctimonialium habitum monasticum sine proposito perpetualiter suscepit retinendi, et ibidem per aliquot annos moram fecit, ne quid ab inimicis iniuriae pateretur, quam quum, pace reddita et obtento ab inimicis triumpho, solenniter duxisset cum grandi exsultatione uxorem, et ab ea filios suscepisset, unum eorum de communi consensu et electione principum Sueviae sibi in regnum instituit successorem. Procedente vero tempore praedicta uxor, gravi infirmitate correpta, quum se de hac vita crederet recessuram, timore mortis inducta continentiam vovit, quumque rex ipse nollet eam contristare, concessit ad tempus; nunc autem se continere non posse proponit, et, quod licite posse fieri arbitratur, ad torum uxoris suae redire cupit.

Dearest in Christ our son, R., the illustrious king of the Swabians, humbly notified our apostolate by letter and by messenger, that, when he was an adolescent and his beloved wife a young girl, binding themselves by mutual faith with a vow of contracting legitimate matrimony, they mutually confirmed their consent, with the will of their parents concurring, by a donation of arrhae. But afterwards, when his father N., of clear memory, had been killed by enemies, and when he was pressed on every side by the adversity of wars and, having met his enemies in battle, had been defeated and put to flight, because he feared lest the very bride be snatched by violence by his enemies, and that another like her would not be found in the kingdom whom he could matrimonially join to himself, by the counsel of his own and of that same bride’s parents it was brought about that, in a convent of nuns, he took the monastic habit without the purpose of retaining it perpetually, and there for several years he made a stay, lest he suffer any injury from his enemies; whom, when peace had been restored and triumph obtained over his enemies, he solemnly led as wife with great exultation, and from her he received sons, one of whom, by common consent and by the election of the princes of Swabia, he appointed as successor to him in the kingdom. But with time proceeding, the aforesaid wife, seized by grave infirmity, when she believed she was about to depart from this life, induced by fear of death vowed continence; and when the king himself did not wish to sadden her, he granted it for a time; now, however, he declares that he cannot keep continence, and, what he judges can licitly be done, he desires to return to his wife’s marriage-bed.

Et ad reprimendas aemulorum suorum detractationes et obloquia petiit a nobis sibi dari in mandatis, ut uxorem suam auctoritate nostra maritali affectione pertractet, non obstante voto continentiae incaute ab ipsa emisso, et ab eodem rege ad tempus approbato. Verum, quia super his ad plenum nos non potuimus elicere veritatem, fraternitati vestrae cognitionem horum et decisionem canonicam duximus committendam, per apostolica scripta mandantes, ut super his inquiratis diligentius veritatem, et, si vobis constiterit, quod praedicta mulier primo fuit inter moniales recepta timore violentiae et rapinae, et propositum se habuisse nubendi profitebatur, quum inter eas moram faceret, praesertim quum postmodum in facie ecclesiae publice regi nupserit, et usque ad haec tempora cohabitando flios ex ea suscepit, eam denuncietis praefato monasterio non teneri. Non enim factum illud matrimonii potest contractum dirimere, etsi forte posset natrimonium contrahendum impedire.

And to repress the detractions and obloquies of his rivals, he asked of us to be given by mandate that, by our authority, he might treat his wife with marital affection, the vow of continence incautiously issued by her notwithstanding, and approved by the same king for a time. But, since concerning these matters we were not able to elicit the truth in full, we judged that the cognition of these things and the canonical decision should be committed to your fraternity, mandating through apostolic writings that you inquire more diligently into the truth in these matters; and, if it shall have been established to you that the aforesaid woman was at first received among the nuns out of fear of violence and rapine, and that she professed herself to have the purpose of marrying while she was making a stay among them—especially since afterwards she publicly married the king in the face of the church, and by cohabiting down to the present time has received children from him—you should denounce that she is not held to the aforesaid monastery. For that deed cannot dissolve the contracted marriage, even if perhaps it could impede a marriage to be contracted.

De alio vero Fraternitati vestrae mandamus, quatenus, si inveneritis, uxorem regis Sueviae gravi infirmitate depressam continentiam vovisse, et virum eius ad tempus praebuisse consensum, maxime si non idem vir peraeque continentiam vovit perpetuam, eandem viro cohabitare faciatis, et utrumque invicem maritali affectione tractare.

On another matter we command your Fraternity, that, if you find that the wife of the king of Swabia, weighed down by grievous infirmity, has vowed continence, and that her husband for a time has given consent, especially if the same husband has not equally vowed perpetual continence, you cause her to cohabit with her husband, and that each treat the other with marital affection.

CAP. XII.

CHAPTER 12.

Si alter coniugum altero ignorante religionem profitetur, et propter hoc de monasterio educitur, illo mortuo ad monasterium redire non cogitur.

If one of the spouses, the other being ignorant, professes religion, and on this account is led out of the monastery, once that other has died, the one who professed is not compelled to return to the monastery.

Idem.

The same.

Placet nobis, et tuam prudentiam commendamus quod in causis dubiis sedis apostolicae consilium requiris. Licet enim praeditus sis scientia literarum, ad matrem tuam ecclesiam Romanam idcirco devote recurris, ut, habita super quo dubitas responsione condigna, quam in similibus formam servare debeas evidenter agnoscas. Per dilectum [autem] filium G. decanum Catalanensem apostolatum nostrum Solicitudo tua consuluit, utrum mulier, quae, credens mortuum maritum, habitum religionis assumpsit, et eo reverso de monasterio educta fuit, post obitum viri sit ad regularem observantiam compellenda.

It pleases us, and we commend your prudence because in doubtful cases you seek the counsel of the Apostolic See. For although you are endowed with the knowledge of letters, to your mother, the Roman Church, therefore you devoutly have recourse, so that, a worthy response having been received concerning that about which you doubt, you may plainly recognize what form you ought to observe in similar matters. Through our beloved [however] son G., the Catalanense dean, our apostolate Your Solicitude has consulted, whether a woman who, believing her husband to be dead, assumed the habit of religion, and, upon his return, was led out of the monastery, after the husband’s death is to be compelled to regular observance.

Super quo discretioni tuae sic respondemus, quod, licet votum eius usquequaque non tenuerit, eatenus tamen fuit obligatorium, quatenus se poterat obligare. Promisit enim intrando monasterium se non exacturam carnis debitum, quod erat in potestate ipsius, redire vero ad saeculum, in eius potestate non erat, sed in potestate mariti. Et ideo, quantum ad ipsam, tenuit votum, quod post viri obitum tenere non desiit, quum ad eum casum, a quo poterat efficax habere principium, pervenisse noscatur.

Concerning which we answer thus to your discretion, that, although she did not in every respect hold to her vow, nevertheless it was obligatory to the extent that she was able to obligate herself. For by entering the monastery she promised that she would not exact the debt of the flesh, which was in her own power; but to return to the world was not in her power, but in the power of her husband. And therefore, as regards herself, the vow held, which after the husband’s death she did not cease to hold, since she is known to have come to that case from which it could have an efficacious beginning.

Consultius itaque dicimus et ei congruentius ad salutem, praedecessoris nostri felicis memoriae Alexandri Papae vestigia imitantes, ut vanitatibus saeculi derelictis ad monasterium redeat, ubi bona ducta intentione professionem fecit et habitum religionis accepit. Si vero ad hoc induci non poterit, ipsam invitam credimus non cogendam.

More advisably, therefore, we say, and more congruently for her salvation, imitating the footsteps of our predecessor of happy memory, Pope Alexander, that, the vanities of the age having been abandoned, she return to the monastery, where, led by good intention, she made profession and received the habit of religion. But if she cannot be induced to this, we believe that she herself, being unwilling, is not to be compelled.

CAP. XIII.

CHAPTER 13.

Summa ut supra eod. cap. IV. Quum sis.

Summa as above in the same, ch. 4. Since you are.

Innocentius III. Pisano Archiepiscopo.

Innocent 3. To the Pisan Archbishop.

Ad apostolicam sedem (Et infra: [cf. c.16.de regul. III.31.]) Quum autem vir et uxor una caro sint per copulam coniugalem effecti, nec una pars converti possit ad Dominum, et altera in saeculo remanere, profecto non est alter coniugum recipiendus ad observantiam regularem, nisi reliquus perpetuam continentiam repromittat. Sed et vitam debet mutare, nisi forte sit eius aetatis, ut sine suspicione incontinentiae valeat in saeculo remanere.

To the Apostolic See (And below: [cf. ch.16.on the rule 3.31.]) Since moreover the man and the wife have been made one flesh through the conjugal coupling, and one party cannot be converted to the Lord while the other remains in the world, assuredly one of the spouses is not to be received to the regular observance, unless the remaining one promises perpetual continence. But he also ought to change his manner of life, unless perhaps he is of such an age that he can remain in the world without suspicion of incontinence.

[Dat. Lat. IX. Kal.

[Given at the Lateran, on the 9th day before the Kalends

Dec. 1198.]

CAP. XIV.

CHAPTER 14.

Per religionis professionem, non per propositum castitatis servandae in saeculo, dissolvuntur sponsalia de praesenti.

By the profession of religion, not by a purpose of preserving chastity in the world, sponsals de praesenti are dissolved.

Idem Lugdunensi Archiepiscopo.

The same to the Archbishop of Lyons.

Ex parte tua nostris est auribus intimatum, quod, quum quaedam mulier dioecesana tua velum viduitatis coram duobus abbatibus assumpsisset, benedictione solenni cum celebratione missae ac litania, sicut debuit, accedente, postmodum quidam nobilis proponebat, se prius mulierem ipsam mediantibus internunciis per verba de praesenti, arrha e tiam interposita desponsasse. Audito, quod mulier ipsa velum assumpserat, misit ad eam, ut desponsationem factam carnalis copula sequeretur. Tu vero, postquam fuit ad tuam audientiam res perlata, inhibere curasti, ne ante discussionem negotii se carnaliter commiscerent.

On your part it was intimated to our ears that, when a certain woman of your diocese had assumed the veil of widowhood before two abbots, the solemn benediction with celebration of mass and litany, as was fitting, intervening, afterwards a certain noble was alleging that he had previously betrothed that same woman, through internuncios, by words de praesenti, with arrha also interposed. Having heard that the woman had assumed the veil, he sent to her that the carnal coupling should follow the betrothal made. But you, after the matter had been brought to your hearing, took care to inhibit, lest before the discussion of the business they should mingle carnally.

Postmodum autem a muliere ipsa in tua praesentia constituta quaesivisti, utrum consensisset in illum, et quare ab illa quaereret separari. At illa, se in illum consensisse confessa, dixit, quod audierat, eum esse lepra percussum, et ob hoc eiu s fuerat abominata complexus. Quum autem postmodum per testes idoneos tibi fuerat plenior facta fides, quod ante susceptionem veli mutuus intervenerat inter ipsos per verba de praesenti consensus, sedem duxisti apostolicam consulendam, utrum veli susceptio impediat matrimonium inter ipsos. Nos autem inquisitioni tuae taliter respondemus, quod, etsi possit non inconsulte videri, quod, ex quo matrimonium inter legitimas personas per verba de praesenti contrahitur, illis viventibus in nullo casu possit dissolvi, ut vivente reliquo alter ad secunda vota transmigret, etiamsi unus fidelium, inter quos est ratum coniugium, fieret haereticus, et nollet permanere cum altero sine contumelia creatoris, nisi forte secus fieret ex revelatione divina, quae superat omnem legem, sicut a quibusdam sanctis legitur esse factum, nos tamen nolentes a praedecessorum nostrorum vestigiis in hoc articulo subito declinare, qui respondere consulti, antequam matrimonium sit per carnalem copulam consummatum, licere alteri coniugum reliquo etiam inconsulto ad religionem transire, ita, quod reliquus ex tunc legitime poterit alteri copulari, hoc ipsum tibi consulimus observandum in articulo praenotato, quamvis falsa sit causa, per quam ad susceptionem veli praedicta mulier est inducta, quum sine qualibet tali causa id ipsum religionis obtentu facere potuisset. Porro, licet praedicta mulier videatur in veli susceptione religionis habitum assumpsisse, si tamen velit in domo propria remanere, quasi propositum castitatis in saeculo servatura, nihilominus consummandum est matrimonium iam contractum, nisi se voto adstrinxerit ad observantiam regularem, in quo casu compelli potest, ut relicto saeculo religionis propositum exsequatur.

Afterwards, however, with the woman herself set in your presence, you asked whether she had consented to him, and why she sought to be separated from him. But she, confessing that she had consented to him, said that she had heard he was stricken with leprosy, and on this account had abominated his embraces. But when afterwards through suitable witnesses fuller faith had been made to you that, before the reception of the veil, a mutual consent had intervened between them by words of the present, you judged that the apostolic see should be consulted, whether the reception of the veil impedes the marriage between them. We for our part thus respond to your inquiry: although it can not unadvisedly seem that, since marriage between legitimate persons is contracted by words of the present, while they live it can in no case be dissolved, so that, with the other living, the one might pass over to second vows—even if one of the faithful, between whom the marriage is ratified, were to become a heretic and would not wish to remain with the other without contumely of the Creator—unless perhaps otherwise were done by divine revelation, which surpasses every law, as it is read to have been done with certain saints, nevertheless we, unwilling to decline from the footsteps of our predecessors in this article suddenly, who, when consulted, responded that before the marriage is consummated by carnal copula it is permitted for one of the spouses, the other even unconsulted, to pass over to religion, in such wise that the remaining party from then on may lawfully be coupled to another, counsel you to observe this same thing in the article noted above, although the cause is false by which the aforesaid woman was induced to the reception of the veil, since without any such cause she could have done that very thing under the pretext of religion. Furthermore, although the aforesaid woman seems, in the reception of the veil, to have assumed the habit of religion, nevertheless, if she should wish to remain in her own house, as though about to observe a purpose of chastity in the world, nonetheless the marriage already contracted is to be consummated, unless she has bound herself by a vow to regular observance; in which case she can be compelled, the world being left behind, to carry out the purpose of religion.

[Dat. II. Id. Ian. 1206.]

[Dated the 2nd day before the Ides of January1206.]

CAP. XV.

CHAPTER 15.

Maritus, factus monachus, a coniuge adulterata revocari non potest.

A husband, having become a monk, cannot be recalled by an adulterous wife.

Idem Rudinensi Episcopo.

The same to the Rudinensian Bishop.

Constitutus in praesentia nostra H. Vitalis, lator praesentium, sua nobis confessione monstravit, quod, quum esset in acolythatus ordine constitutus, quandam puellam R. nomine in facie ecclesiae duxit uxorem. Quam quum carnaliter cognovisset, orta discordia inter eum et amicos puellae, coram te habito diligenti tractatu ipsa fuit cuidam alii V. nomine copulata, et tu memoratum H. usque ad gradum sacerdotii ordinasti, et eidem ecclesiam concessisti. Quum autem eum sua conscientia remorderet, habitum ord inis Cisterciensis assumpsit; tandem [N.] abbati suo omnia praedicta revelavit, qui eum commonuit diligenter, ut super hoc saluti animae suae provideret. Ideoque fraternitati tuae per apostolica scripta mandamus, quatenus, si res ita se habet, praedictam mulierem, ut a dicto V. recedat, cui per adulterium est coniuncta, nec praedictum monachum impetat, quo minus regulare votum valeat adimplere, per censuram eccleslasticam sublato appellationis obstaculo cogere non omittas.

Having appeared in our presence H. Vitalis, the bearer of these presents, showed us by his own confession that, when he was established in the order of acolyte, he took to wife a certain maiden named R. in the face of the church. When he had known her carnally, discord arising between him and the maiden’s friends, with a diligent discussion having been held in your presence she was coupled to another man named V., and you ordained the aforesaid H. up to the grade of priesthood, and granted him a church. But when his conscience gnawed at him, he assumed the habit of the Cistercian Order; at length [N.] he revealed all the aforesaid to his abbot, who carefully admonished him to provide in this matter for the salvation of his soul. Therefore to your fraternity by apostolic writings we mandate that, if the matter stands thus, you not omit to compel by ecclesiastical censure, with the obstacle of appeal removed, the aforesaid woman to depart from the said V., to whom she is joined by adultery, and not to assail the aforesaid monk, lest he be hindered from being able to fulfill his regular vow.

CAP. XVI.

CHAPTER 16.

Uxor non potest repetere maritum, de cuius licentia religionem intravit, si post ingressum non continuit, licet ad consentiendum seu ad dandam licentiam dolo fuit inducta.

A wife cannot reclaim her husband, by whose license he entered religion, if after his entry she did not remain continent, although she was induced by fraud to consent or to give the license.

Idem Pictaviensi Episcopo et Abbati de Boribarden Pictaviensis dioecesis.

The same to the Bishop of Poitiers and to the Abbot of Boribarden of the Diocese of Poitiers.

Veniens ad praesentiam nostram dilectus filius L. lator praesentium nobis humiliter intimavit, quod, quum olim intrandi monasterium propositum concepisset, pluribus sacerdotibus, militibus et aliis viris praesentibus, apud uxorem suam precibus institit, ut super ho c suum impertiretur assensum, eisdem presbyteris primitus exoratis, ne praefatae mulieri exponerent, quod et ipsam oporteret derelinquere saeculum, si viro suo daret licentiam ad monasterium convolandi. Quumque ipsum mulier, ne ab ea discederet, vice mutua precaretur, ipse asserens, quod, nisi ab ea posset super hoc obtinere licentiam, non solum ei se inutilem redderet, sed etiam toti mundo, Ipsa demum tam ipsius quam multorum adstantium precibus fletibusque devicta, caput eius altari supposuit manu sua; qui, ea praesente tonsuratus, ibidem monasterium adiit et finito probationis tempore professionem fecit solenniter monachalem. Illa vero, in saeculo remanens, inhonestos amatores admisit, unde idem L. metuens, ne suae continentiae illius incontinentia imputetur, an in monasterio perseverare debeat, a nobis consilium postulavit. Quocirca discretioni vestrae per apostolica scripta mandamus, quatenus, si ita est, praedictum L. in monasterio, quod intravit, absque inquietatione cuiusquam perseverare libere permittatis.

Coming into our presence, the beloved son L., the bearer of the present letter, humbly intimated to us that, when once he had conceived the purpose of entering a monastery, with many priests, soldiers and other men present, he pressed his wife with prayers that she would impart her assent concerning this his plan, the same priests being first entreated not to disclose to the aforesaid woman that she too would have to abandon the world, if she should give her husband license to fly to the monastery. And when the woman, that he might not depart from her, in reciprocal turn was beseeching him, he asserting that, unless he could obtain license from her on this point, he would render himself not only useless to her, but even to the whole world, she at length, overcome by the prayers and tears both of himself and of many bystanders, placed his head upon the altar with her own hand; and he, she being present, was tonsured there, went to the monastery in that same place, and, the time of probation finished, made a solemn monastic profession. She, however, remaining in the world, admitted dishonorable lovers, wherefore the same L., fearing lest her incontinence be imputed to his continence, asked counsel from us whether he ought to persevere in the monastery. Wherefore we command to your discretion through apostolic writings that, if it is so, you allow the aforesaid L. to persevere freely in the monastery which he entered, without the disquieting of anyone.

Licet enim in hoc videatur non modicum deliquisse, quod captiose asseruit, quia, nisi sibi eadem mulier consentiret, tam sibi quam toti mundo se inutilem redderet, et quum presbyteros exoravit, ne praedictae mulieri exponerent, quod eandem relinquere saeculum oporteret, si forte licentiam daret viro; ex quo tamen eadem mulier caput viri altari sponte supposuit, et postmodum, sicut asseritur, non continuit, super revocatione ipsius non est aliquatenus audienda; quum ipsius intentio, si eundem forte repeteret, exceptione possit commissae fornicationis elidi, maxime quum, antequam fuerit fornicata, ipsum non duxerit repetendum. [Dat. Lat.

Although in this he seems to have delinquently erred not a little, in that he asserted captiously that, unless the same woman consented to him, he would render himself useless both to himself and to the whole world, and when he implored the presbyters not to disclose to the aforesaid woman that the same ought to leave the secular world if perchance she granted license to her husband; yet, since the same woman of her own accord placed the husband’s head to the altar, and afterwards, as it is asserted, did not keep continence, she is in no way to be heard regarding his revocation; since her intention, if perchance she should demand the same man back, can be blunted by the exception of committed fornication, especially since, before she had fornicated, she did not deem him to be demanded back. [Dat. Lat.

III. Non. Apr.

April 3.

Ao. XII. 1209.]

Year 12. 1209.]

CAP. XVII.

CHAPTER 17.

Uxor maritum professum repetere potest, non obstante licentia profitendi ab ea metu extorta.

A wife can reclaim her professed husband, the license of professing extorted from her by fear notwithstanding.

Idem.

The same.

Accedens ad praesentiam nostram I. mulier lacrimabiliter proposuit coram nobis, quod, quum V. vir eius Eliensis dioecesis eam sibi legitime matrimonio copulasset, et per viginti fere annorum spatium eidem cohabitans, prolem suscepisset ex ea, volens tandem idem vir habitum assumere monachalem, postulabat humiliter ab eadem, ut tam pio proposito faveret ipsius; quae propter multa verbera et alia molestationum gravamina, quae dictus vir inferebat eidem, se ipsam asserens dimissurum, annuit votis eius. Quumque idem vir in domo de Vader Cisterciensis ordinis religionis habitum assumpsisset, mulier ipsa in domo monialium, nullo ibi habitu religionis assumpto vel voto conversionis emisso, permansit ibidem, cui pro labore manuum suarum eaedem moniales vitae necessaria ministrabant. Processu vero temporis, quum idem vir ad saeculum rediens religionis habitum reliquisset, eadem mulier se insta nter ab ipso petiit reassumi, ipse illam recipere penitus contradicens, praeter verbera, quibus saepius affecit eandem, sibi plurima convitia et graves iniurias irrogavit. Quocirca discretioni vestrae per apostolica scripta mandamus, quatenus, si res ita se habet, et dicta mulier illius aetatis exsistit, ut de lapsu carnis illius merito valeat dubitari, dictum virum, ut eam recipiat, eique affectum exhibeat coniugalem, monitione praemissa per censuram ecclesiasticam appellatione remota cogatis. [Nullis literis etc.

Coming into our presence, I., a woman, tearfully set forth before us that, whereas V., her husband, of the diocese of Ely, had lawfully joined her to himself in matrimony, and, cohabiting with her for the space of nearly twenty years, had received offspring from her, wishing at length to assume the monachal habit, the same husband humbly asked of her that she would favor his so pious a purpose; and she, on account of many beatings and other burdens of molestations which the said husband inflicted on her, asserting that he would dismiss her, assented to his wishes. And when the same man had assumed the religious habit in the house of de Vader of the Cistercian order, the woman herself remained in a house of nuns, there assuming no religious habit nor issuing a vow of conversion, remaining there, to whom, for the labor of her hands, the same nuns supplied the necessities of life. In the course of time, however, when the same man, returning to the world, had laid aside the religious habit, the same woman urgently sought of him to be taken back; he utterly contradicting receiving her, besides the beatings with which he often afflicted her, hurled at her very many revilings and grave injuries. Wherefore we command to your discretion by apostolic writings that, if the matter stands thus, and the said woman is of such an age that there may rightly be apprehension concerning a lapse of the flesh on her part, you compel the said husband, that he receive her and exhibit to her conjugal affection, monition premised, by ecclesiastical censure, appeal removed. [No letters etc.

Dat. Rom. ap. S. Petr.

Given at Rome, at St. Peter's.

V. Id. Apr. 1205.]

Apr. 9 1205.]

CAP. XVIII.

CHAPTER 18.

Uxor professi, quae dedit viro licentiam profitendi, non compellitur ingredi religionem, si continens est, et non suspecta.

The wife of one professed, who gave her husband license to profess, is not compelled to enter religion, if she is continent and not suspect.

Innocentius III. Episcopo, Decano et Thesaurario Linconiensibus.

Innocent 3. To the Bishop, the Dean, and the Treasurer of Lincoln.

Significavit nobis A. mulier, quod, quum ipsa F. militi viro suo coram decano S. Quiriaci Pruvinensis, vices bonae memoriae P. archiepiscopi Senonensis in hac parte fungente, licentiam concesserit religionem intrandi, continentiae tamen voto eidem iniuncto, et recepta fide ab ipsa, quod perpetuo contineret, idem decanus post factam professionem a viro praedicto in monasterio, in quo habitum assumpserat monachalem, asseruit, ipsam debere religionem intrare, quanquam id primo non expressisset eidem, et hoc expresso ipsa illi licentiam non ded isset, ac eam ad hoc per venerabilem fratrem nostrum archiepiscopum Senonensem fecit pluries commoneri, propter quod eadem de consensu dicti archiepiscopi nostrum super hoc consilium imploravit. Quocirca mandamus, quatenus, si est ita, et est talis aetatis, de qua suspicio haberi non possit, ipsam votum continentiae observantem intrare monasterium compelli non permittatis invitam.

A., a woman, signified to us that, when she had granted to F., her husband, a knight, in the presence of the dean of St. Quiriacus of Provins, who in this matter was discharging the functions of P., of good memory, archbishop of Sens, a license to enter religion, yet with a vow of continence enjoined upon him, and a pledge having been received from herself that she would remain perpetually continent, the same dean, after the profession had been made by the aforesaid husband in the monastery in which he had assumed the monachal habit, asserted that she ought to enter religion, although he had not at first expressed this to her, and, this being expressed, she would not have granted him license; and he caused her to be many times admonished to this end through our venerable brother, the archbishop of Sens, wherefore the same woman, with the consent of the said archbishop, implored our counsel upon this. Wherefore we command that, if it is so, and she is of such an age that suspicion cannot be had, you do not permit her, observing the vow of continence, to be compelled to enter a monastery against her will.

CAP. XIX.

CHAPTER 19.

Adultera, quam maritus reconciliare non vult, ad agendum poenitentiam in aliquo claustro collocatur.

The adulteress, whom her husband does not wish to reconcile, is placed in some cloister to perform penance.

Gregorius. IX.

Gregory. 9.

Gaudemus in Domino (Et infra:) Mulieres vero, quae relicto maritali toro lapsu carnis ceciderunt, si mariti earum, a te diligenter commoniti, eas ad frugem melioris vitae conversas noluerint recipere propter Deum, in claustris cum religiosis mulieribus studeas collocare, ut perpetuam poenitentiam ibi agant.

We rejoice in the Lord (And below:) But women who, with the marital bed left behind, have fallen by a lapse of the flesh, if their husbands, diligently admonished by you, are unwilling for God’s sake to receive them back, though turned to the fruit of a better life, you should strive to place in cloisters with religious women, so that they may there do perpetual penance.

CAP. XX.

CHAPTER 20.

Si coniuges se ad invicem absolverunt continentiam promittendo, et uterque vel alter eorum religionem profitetur, alter alterum repetere non potest.

If spouses have mutually released each other by promising continence, and either both or one of them professes religion, neither may demand the other back.

Idem I. Moniali monasterii de Plauda.

The same 1. To a nun of the monastery of Plauda.

Dudum a C. laico mota contra te, quam uxorem suam dicebat, materia quaestionis, R. sanctae M. in Cosmidin diaconum cardinalem dedimus auditorem. Coram quo dictus C. conquerendo proponens, quod indebite recusabas eidem, cuius uxor eras per consensum de praesenti et carnis copulam subsecutam, matrimonialiter adhaerere, te sibi restitui postulavit. Ad quod fuit responsum, quod ipse pro animae suae remedio pura et spontanea voluntate, praesentibus duobus religiosis sacerdotibus, et adhibitis quinque testibus fide dignis, omni iuri, quod in te habuerat, renunciavit omnino, resignando illud in manibus alterius ex sacerdotibus supra dictis, qui in personam ecclesiae resignationem huiusmodi recipere procuravit, et quod idem C. se castitatem servaturum promisit, pauperumque hospitalis de Ponte obsequio se devovit, promittens voto solenni omnia et singula supra dicta, et tribuens tibi licentiam ad monasterium transeundi, te versa vice similiter promittente, ac tribuente illi licentiam, et ius quodlibet resignante : sicut haec omnia dicebantur per publicum instrumentum esse probata, manu B. notarii Aretinensis confectum.

Some time ago, at the instance of C., a layman, a matter of question was brought against you, whom he said was his wife; we gave R., deacon cardinal of Holy Mary in Cosmedin, as auditor. Before whom the said C., complaining, set forth that you were unduly refusing to adhere to him matrimonially, whose wife you were by a consent de praesenti and the subsequent carnal copula, and he asked that you be restored to him. To this it was answered that he, for the remedy of his soul, by pure and spontaneous will, with two religious priests present and five witnesses worthy of faith adduced, altogether renounced every right which he had had in you, resigning it into the hands of one of the aforesaid priests, who procured to receive such a resignation in the person of the Church; and that the same C. promised that he would observe chastity, and devoted himself to the service of the hospital of the Bridge for the poor, promising by a solemn vow all and singular the things aforesaid, and granting to you licence to pass over to a monastery, you in turn likewise promising, and granting to him licence, and resigning any right whatsoever: just as all these things were said to have been proved by a public instrument, drawn up by the hand of B., notary of Arezzo.

Verum praenominatus C. proposuit, quod, casu amisso instrumento praefato, illud in prima persona, quod prius erat in tertia, insertis pluribus in uno, aliter quam in alio fuit ab ipso formatum. Et quum tibi iratus fuisset, sicut verba et verbera indicabant, nondum calore iracundiae quiescente, quidam ipsum deceptorie allexerunt, proponentes eidem, quod in hospitali praedicto cibis ad libitum posset uti, ac proprium retinere, praefato B. sibi nihilominus promittente, quod non solum ardorem, sed etiam appetitum libidinis exstingueret in eodem : propter quod quicquid in hac parte fecisse dignoscitur, iratus, seductus pariter et illectus, et sub spe promissionis, ac sub ea conditione vel modo, si posset continentiam observare, asseruit a se factum. Sed ad ista respondebatur econtra, quod, an tabellio in tertia persona instrumentum conficiat, vel in prima, dummodo non mutetur substantia veritatis, nihil interesse videtur.

However the afore‑named C. alleged that, the aforesaid instrument having by chance been lost, that in the first person, which previously had been in the third, with several things inserted in the one otherwise than in the other, had been drawn up by himself. And when he had been angry with you, as words and beatings indicated, the heat of wrath not yet subsiding, certain persons deceitfully enticed him, proposing to him that in the aforesaid hospital he could use foods at will, and retain his own property, the aforesaid B. nonetheless promising him that he would extinguish in him not only the ardor but even the appetite of libido: on account of which, whatever he is recognized to have done in this part, angry, equally seduced and allured, and under hope of the promise, and under that condition or manner, if he could observe continence, he asserted to have been done by himself. But to these things it was answered on the contrary, that whether the notary draws up the instrument in the third person or in the first, provided that the substance of verity is not changed, it seems to make no difference.

Insuper, quamvis aliquando spes memorato C. data fuisset, per quam ad hoc se proposuit inductum, eo tamen tempore, quo talia facta fuerunt, pure, simpliciter ac voluntarie, pro amore Dei et remedio animae suae solummodo ad votum et ad alia supra dicta noscitur processisse. Propter quod a consortio saecularium hominum debet discedere, vitamque mutare, quum se illius aetatis esse proponat, ut sine suspicione incontinentiae non valeat in saeculo remanere. Nos itaque, habito fratrum nostrorum consilio, te ab impetitione dicti C. sententialiter duximus absolvendam, perpetuum illi super hoc silentium imponentes.

Moreover, although at some time hope had been given to the aforesaid C., by which he alleged that he was induced to this, nevertheless at the time when such things were done, he is known to have proceeded purely, simply, and voluntarily, for the love of God and the remedy of his soul, only to the vow and to the other things aforesaid. On account of which he ought to depart from the consortship of secular men and change his life, since he asserts himself to be of such an age that he cannot remain in the world without suspicion of incontinence. We therefore, having taken counsel of our brothers, have judged you by sentence to be absolved from the suit of the said C., imposing perpetual silence upon him in this matter.

CAP. XX I.

CHAPTER 21.

Breve est, sed per alia verba sic potest summari: Post sententiam divortii quoad torum, latam ob fornicationem spiritualem mariti, potest uxor libere religionem intrare.

It is brief, but in other words it can be summarized thus: After a sentence of divorce as to the bed, delivered on account of the husband’s spiritual fornication, the wife can freely enter religion.

Idem.

The same.

Mulier, quae in fide remansit, potest, nolente viro, qui ab infidelitate revertitur, propter quam ab eo fuerat iudicio ecclesiae separata, ad religionem libere convolare.

A woman who has remained in the faith can, the husband unwilling, who is returning from unbelief, on account of which she had been separated from him by the judgment of the Church, freely enter religion.

TITULUS XXXIII. DE CONVERSIONE INFIDELIUM.

TITLE 33. ON THE CONVERSION OF INFIDELS.

CAP. I.

CHAPTER 1.

Non potest quis illam habere in uxorem, cuius maritum occidit machinatione ipsius mulieris; secus, si sine machinatione. Et est pulcher et quotidianus casus.

No one can have that woman as wife whose husband he killed by the machination of the woman herself; otherwise, if without machination. And it is a fair and quotidian case.

Coelestinus III.

Celestine 3.

Laudabilem (Et infra:) Ceterum quod Interrogasti de Sarracenis, qui, dum in captivitate essent, quarundam Christianarum viros earum insidiis et machinationibus occiderunt, utrum, quia postea per ipsas ad fidem Christianam conversi sunt, eas de iure possint accipere in uxores, vel, si duxerint, ipsum coniugium teneat eorundem : hic Triburiensis concilii regula contenti sumus, asserentis, quod, si in mortem ipsorum virorum malitiose fuerint machinatae, licet earum studio ad ecclesiasticam fidem accesserint, tamen nec eis adhaerere debent, nec sunt, si adhaeserint etiam, tolerandi. Non enim hic dispensatio sine periculo posset admitti, quum tale damnum tali lucro ecclesia compensare non velit. Ad hoc Sarraceni quidam, qui in bello sunt Christianos interfecisse notati, et Christiani similiter Sarracenos, postea vero Sarraceni, ad catholicam fidem a gentilitatis errore conversi, uxores eorum quos in belli certamine occiderunt, sibi matrimonialiter copularunt, et id ipsum Christiani de Sarracenis mulieribus conversis ad fidem fecisse noscuntur : quae tamen, postquam de priorum virorum morte compererint veritatem, divortium instanter exposcunt.

Laudable (And below:) Moreover, as to what you asked concerning the Saracens, who, while they were in captivity, killed the husbands of certain Christian women by the ambushes and machinations of those women, whether, since afterwards through them they were converted to the Christian faith, they can by right take them as wives, or, if they have married them, whether the very marriage holds for the same: in this we are content with the rule of the Council of Tribur, asserting that, if they have maliciously machinated for the death of their husbands, although by their zeal they have approached the ecclesiastical faith, nevertheless they ought not to adhere to them, nor, if they have adhered, are they even to be tolerated. For here a dispensation could not be admitted without danger, since the church is unwilling to compensate such a loss by such a gain. To this point, certain Saracens, who are noted to have slain Christians in war, and Christians similarly [to have slain] Saracens, afterwards indeed the Saracens, converted to the catholic faith from the error of the gentiles, have matrimonially coupled to themselves the wives of those whom they killed in the contest of war, and the Christians are known to have done this same with Saracen women converted to the faith: who nevertheless, after they have discovered the truth about the death of their former husbands, urgently demand a divorce.

In his igitur respondemus, quod, quum tales non procuraverint virorum interitum defunctorum, matrimonium inter huiusmodi personas licite potest contrahi, et taliter copulati, cuiuscunque sexus exsistant, divortium post mortem coniugum nequeunt postulare. Idem si quidem iuris erit in sequenti casu, quem proponere studuisti, quum S. Christiano viro propter odium uxoris Christum negante et sibi copulante paganam et ex ea filios procreante Christiana in opprobrium Iesu Christi relicta, cum assensu archidiaconi sui ad secundas nuptias convolavit et filios suscepit ex ipsis; non enim videtur nobis, quod si prior maritus redeat ad unitatem ecclesiasticam, eadem a secundo debeat recedere et resignari priori, maxime quum ab eo visa fuerit ecclesiae iudicio discessisse et teste Gregorio contumelia creatoris solvat ius matrimonii circa eum qui relinquitur odio fidei Christianae. Quod autem mulier possit primo viro qui ad fidem reversus est nolente ad vitam monasticam remeare, vel utrum ille reversus ad eam, quam ritu gentili sibi coniunxit, et quae propter eum ad fidem nostram cum liberis suis est conversa, mortua prima possit habere uxorem, et an filii ante conversionem geniti obtentu nuptiarum, quae post conversionem ritu ecclesiastico celebratae fuerunt, et similiter si filii illius, quae cum licentia archidiaconi sui marito priore vivente sed facto infideli nupsit viro catholico, legitimi sint habendi, tam regula quam doctrina Apostoli, qua dicitur: "si infidelis discedit discedat; non enim frater aut soror subiectus est in huiusmodi servituti, "quam illud decretum memorati Gregorii: "non est peccatum dimisso propter Deum si alii se copulaverit; infidelis enim discedens et in Deum peccat et in matrimonium; "nihilominus, quod praedecessor noster bonae memoriae Alexander III.

In these matters, therefore, we respond that, since such women did not procure the death of their deceased husbands, marriage between persons of this kind can be contracted licitly, and, having been so joined, of whatever sex they may be, they cannot demand a divorce after the death of the spouses. The same, indeed, will be the law in the following case, which you were eager to propose: when, her own Christian husband, because of hatred of his wife, denying Christ and coupling to himself a pagan woman and begetting sons by her, the Christian woman, left in reproach of Jesus Christ, with the assent of her archdeacon, hastened to second nuptials and received children from them; for it does not seem to us that, if the former husband returns to ecclesiastical unity, the same woman ought to withdraw from the second and be resigned to the first, especially since she would be seen to have departed from him by the Church’s judgment, and, with Gregory as witness, the contumely of the Creator dissolves the law of marriage with respect to him who is forsaken out of hatred for the Christian faith. But as to whether the woman can, the first husband who has returned to the faith being unwilling, return to monastic life, or whether he, having returned, can have as wife her whom he joined to himself by gentile rite, and who on his account has been converted to our faith together with her children, the first having died, and whether the sons begotten before conversion, by the claim of the nuptials which after conversion were celebrated by ecclesiastical rite—and similarly whether the sons of her who, with the license of her archdeacon, while her prior husband was alive but had become an infidel, married a Catholic man—are to be held legitimate, both the rule and the doctrine of the Apostle, where it is said: "if the infidel departs, let him depart; for the brother or the sister is not subject in such servitude," and likewise that decree of the aforesaid Gregory: "it is not a sin, if one dismissed for God’s sake should join himself to another; for the infidel departing sins both against God and against marriage;" nonetheless, that our predecessor of good memory Alexander 3.

ita dixerit: "tanta est vis matrimonii, ut qui antea sunt geniti post contractum matrimonium legitimi habeantur: "Nos in huiusmodi dubitare non sinunt, quin in his et liber aditus pateat ad religionem migrare volenti, et ille qui ad fidem revertitur, eam, quae conversa est defuncta prima sibi licite possit copulare, filii etiam in supradicto utroque casu legitimi censeantur. Praeterea etc. [cf. c.27.de test. II.20.]

thus he has said: "so great is the force of matrimony, that those who were previously begotten are held as legitimate after the marriage has been contracted." These things do not allow us to doubt that, in such cases, a free access is open to the one willing to migrate to religion, and that he who returns to the faith may lawfully join to himself her who has been converted, the first [wife] being dead; and that the children also, in each of the aforesaid cases, are deemed legitimate. Moreover, etc. [cf. ch.27.on witnesses 2.20.]

CAP. II.

CHAPTER 2.

Si alter infidelium coniugum venit ad fidem, altero remanente in infidelitatis errore, communis proles assignatur converso.

If one of the conjugal pair of infidels comes to the faith, the other remaining in the error of infidelity, the common progeny is assigned to the convert.

Gregorius IX. Argentinensi Episcopo.

Gregory 9. To the Bishop of Strasbourg.

Ex literis tuis accepimus, [perlatam fuisse ad synodum tuam huiusmodi quaestionem], quod quidam de Iudaicae caecitatis errore ad Christum verum lumen [et viam veritatis] adductus, uxore sua in Iudaismo relicta, in iudicio postulavit instanter, ut eorum filius quadriennis assignaretur eidem, ad fidem catholicam, quam ipse susceperat, perducendus. Ad quod illa respondit, quod, quum puer adhuc infans exsistat, propter quod magis materno indiget solatio quam paterno, sibique ante partum onerosus, dolorosus in partu, [ac] post partum laboriosus fuisse noscatur, ac ex hoc legitima coniunctio maris et feminae magis matrimonium quam patrimonium nuncupetur, dictus puer apud eam debet convenientius remanere, [quam apud patrem ad fidem Christianam de novo perductum transire debebat, aut saltem neutrius sequi, priusquam ad legitimam aetatem perveniat. Hinc inde multis aliis allegatis: tu autem praedicto puero medio tempore in tua potestate retento, quid tibi faciendum sit in hoc casu nos consulere voluisti.] Quum autem filius in patris potestate consistat, cuius sequitur familiam, et non matris, et in aetate tali quis non debet apud eas remanere personas, de quibus possit esse suspicio, quod saluti vel vitae insidientur illius, et pueri post triennum apud patrem non suspectum ali debeant et morari, materque pueri, si eum remanere contingeret apud eam, [facile] posset illum adducere ad infidelitatis errorem : [fraternitati tuae] in favorem maxime fidei Christianae respondemus, patri eundem puerum assignandum.

From your letters we have received, [that a question of this sort had been brought to your synod], that a certain man, from the error of Judaic blindness brought to Christ, the true light [and the way of truth], with his wife left in Judaism, urgently petitioned in court that their four-year-old son be assigned to him, to be led to the Catholic faith which he had undertaken. To this she responded that, since the boy still exists as an infant, for which reason he needs maternal solace more than paternal, and since it is known that he was to her burdensome before birth, dolorous in birth, [and] toilsome after birth, and from this the lawful conjunction of male and female is more rightly called matrimony than patrimony, the said boy ought more fittingly to remain with her, [than to pass to a father newly led to the Christian faith, or at least to follow neither, before he comes to legitimate age. With many other things alleged on both sides: but you, the aforesaid boy being held meanwhile in your power, wished to consult us as to what should be done by you in this case.] Since, however, the son stands in the power of the father, whose household he follows, and not of the mother, and at such an age one ought not to remain with those persons about whom there could be suspicion that they lie in wait for his salvation or his life, and the boy, after three years, ought to be with and remain with a father not suspect, and the boy’s mother, if it should happen that he remain with her, could [easily] lead him to the error of infidelity: [to your fraternity]—in favor especially of the Christian faith—we respond that the same boy is to be assigned to the father.

[Dat. Perusii XVII. Kal.

[Dated at Perugia on the 17th day before the Kalends.

Iun. A. II. 1229.]

Jun. A. 2. 1229.]

TITULUS XXXIV. DE VOTO ET VOTI REDEMPTIONE.

TITLE 34. ON THE VOW AND THE REDEMPTION OF A VOW.

CAP. I.

CHAPTER 1.

Vota possunt eleemosynis redimi, vel in aliud commutari, intercedente superioris auctoritate, et iusta causa redimendi vel mutandi.

Vows can be redeemed by alms, or commuted into another thing, with the authority of a superior interceding, and with a just cause for redeeming or changing.

Alexander III. Exonensi Episcopo.

Alexander III. To the Bishop of Exeter.

De peregrinationis quoque votis, an eleemosynis redimi possint vel pro necessitate in aliud commutari, tibi respondemus, quod ab eius, qui praesidet, pendet arbitrio, ut consideret diligentius et attendat qualitatem personae, et causam commutationis, scilicet an id ex infirmitate, seu affluentia divitiarum contingat, an alia causa probabili peregrinatio, an recompensatio melior fuerit et Deo magis accepta; et secundum hoc debet exinde dispensare.

Concerning the vows of pilgrimage also, whether they can be redeemed by alms or, on account of necessity, be commuted into something else, we answer to you that it depends on the judgment of him who presides, that he consider more diligently and attend to the quality of the person and to the cause of the commutation, namely whether this should happen from infirmity or from an affluence of riches, or whether another probable cause exists—whether the pilgrimage or the recompense would be better and more acceptable to God; and according to this he ought to dispense therefrom.

CAP. II.

CHAPTER 2.

Commutat Papa votum ultramarinum, in his maxime, qui in puerili aetate voverunt.

The Pope commutes the overseas vow, especially in the case of those who vowed in childhood.

Idem Norvicensi Episcopo.

The same to the Bishop of Norwich.

Venientis ad nos R. clerici narratione accepimus, quod, quum in puerili aetate constitutus fuisset Hierosolymam disposuit proficisci, cuidam quoque consocio suo, qui nihilominus sepulcrum dominicum proposuerat visitare, fidem dedit, et suam recepit ab eo, quod sibi invicem in via socii fideles exsi sterent, et bonam societatem servarent. Qui utique sollicita mente revolvens, ad nos accessit, ut sibi nostrum super hoc consilium aperiremus. Nos autem ipsum gravi infirmitate laborare, sicut asserit, intelligentes, et, quod in partibus orientis eius adventus parum utilitatis conferret, diligentius attendentes, praesertim quum non sit licitum, clericum infra sacros ordines constitutum arma sumere, vel sanguinis effusioni vacare, ipsum a voto, quod in aetate tenera, facilitate potius quam ex arbitrio discretionis promisit, absolvimus, et ad propria remittimus absolutum, ita tamen, quod idem votum eleemosynis redimat, et iuxta consilium nostrum toto vitae suae tempore uni pauperum Christi, tam in victu quam in vestitu, dummodo ad hoc suae facultates sufficiant, debeat providere.

By the narration of R., a cleric, coming to us, we have learned that, when he had been in boyish age he disposed to set out for Jerusalem, and to a certain his consociate, who nonetheless had proposed to visit the Lord’s sepulcher, he gave a pledge, and received his in return from him, that they would on the road be faithful comrades to one another, and would keep good companionship. Which indeed, turning over with a solicitous mind, he came to us, that we might disclose to him our counsel on this matter. But we, understanding that he labors under grave infirmity, as he asserts, and, considering more diligently that his arrival in the regions of the Orient would confer little utility, especially since it is not licit for a cleric established within the sacred orders to take up arms or to busy himself with the shedding of blood, absolved him from the vow which, in tender age, he promised more from facility than by the judgment of discretion, and we remit him absolved to his own, yet on this condition: that he redeem the same vow with alms, and, according to our counsel, for the whole time of his life he should provide for one of the poor of Christ, both in nourishment and in vesture, provided that his resources suffice for this.

CAP. III.

CHAPTER 3.

Ex sola conceptione boni explicandi non obligatur quis ad bonum conceptum exsequendum.

From the sole conception of a good to be explicated, one is not obligated to execute the conceived good.

Idem Magistro A. de Mandeforde.

The same to Master A. of Mandeforde.

Literaturam tuam et prudentiam iam dudum referente fama cognovinus, et saluti tuae tanto attentius consulere volumus et debemus, quanto personam tuam consideratione tuae honestae conversationis et vitae ferventioris caritatis brachiis amplectimur. Relatum est auribus nostris ex parte tua, quod, Quum ex quadam minutione nimio fuisses mortis pavore perterritus, haec verba tecum protulisti : " non diu hic morabor, " proponens in animo, quod religionis habitum esses aliquando suscepturus. Sed propter frequentes infirmitates, quae plurimum vitae religiosae districtionem impediunt, et quia transeuntibus hospitalitatem exhibes, et plura salutaria impendis, quod concepisti olim in animo opere nondum implevisti, ac per hoc dubitas, ne pro fracta fide voti in districto debeas examine conveniri. Tibi igitur, licet prudentiam tuam latere non credamus, quid canones in huiusmodi statuant, consulenti respondemus breviter quod sentimus, praesentium significatione mandantes, quod, si plus non est in voto processum, quam praediximus, transgressor iudicari non poteris, et si non impleas quod dixisti.

Your letter and prudence we have long since come to know as fame was reporting it, and we wish and we ought to consult more attentively for your welfare, inasmuch as we embrace your person with the arms of consideration of your honorable conversation and of a life of more fervent charity. It has been reported to our ears on your part, that, When, from a certain bloodletting, you had been terrified by an excessive fear of death, you brought forth these words with yourself: " I shall not tarry here long, " proposing in your mind that you would at some time assume the religious habit. But on account of frequent infirmities, which very greatly hinder the austerity of religious life, and because you offer hospitality to those passing through, and expend many salutary things, what you once conceived in mind you have not yet fulfilled in deed; and through this you doubt lest, for the faith of a vow broken, you ought to be convened to a strict examination. To you therefore, although we do not believe your prudence to be unaware what the canons establish in matters of this sort, as you consult, we answer briefly what we think, mandating by the signification of the present, that, if no further has been proceeded in the vow, than we have said above, you cannot be judged a transgressor, and even if you do not fulfill what you said.

Monemus autem prudentiam tuam attentius et hortamur quatenus id facias quod tuae saluti amplius cognoveris provenire et conditionis tuae memor exsistens memoriter teneas, quod Loth dum montis timeret ascensum, Segor civitatem parvulam petiit et accepit.

We moreover admonish your prudence attentively and exhort you to do that which you have recognized to be more conducive to your salvation, and, being mindful of your condition, to hold in memory that Lot, while he feared the ascent of the mountain, sought and received Segor, a very small city.

CAP. IV.

CHAPTER 4.

Omne votum mutabile est in votum religionis.

Every vow is changeable into a vow of religion.

Idem.

The same.

Scripturae sacrae testimonio declaratur, quod spiritualis homo propositum non mutat, quum pro salute animae suae utilius aliquid meditatur. Inde est, quod, vestris iustis postulationibus inclinati, vobis indulsimus, quatenus, si quis sepulcrum dominicum vel alia sanctorum limina proposuerit visitare, et infirmitate vel alia rationabili causa occurrente apud vos habitum religionis assumere atque Deo servire voluerit, libere eos recipere valeatis. Reus fracti voti aliquatenus non habetur, qui temporale obsequium in perpetuam noscitur rel igionis observantiam commutare.

By the testimony of sacred Scripture it is declared, that the spiritual man does not change his resolution, when he meditates something more useful for the salvation of his soul. Hence it is, that, inclined by your just petitions, we have granted to you, in so far as, if anyone has proposed to visit the Lord’s Sepulcher or other thresholds of the saints, and, infirmity or another reasonable cause arising, should wish to assume the habit of religion among you and to serve God, you may be able freely to receive them. Reus of a broken vow is not held to be such in any measure, who is known to commute temporal service into the perpetual observance of religion.

CAP. V.

CHAPTER 5.

Exsecutio voti ultramarini auctoritate Papae potest ex causa differri.

The execution of an ultramarine vow can, for cause, be deferred by the authority of the Pope.

Innocentius III. Strigonensi Archiepiscopo.

Innocent 3. To the Archbishop of Strigonium.

Non est voti dicendus transgressor, qui quod vovit de auctoritate sedis apostolicae, iusta tamen ex causa, distulit adimplere. Sane, significavit nobis carissimus in Christo filius noster Henricus illustris rex Hungariae, quod, quum in regni perturbatione consilium et auxilium tuum sibi senserit hactenus profuisse, utilitati eius non modicum derogaret, si Hierosolymam, sicut ex voto tene ris, regno pergeres impacato. Quum igitur nobis immineat de honore ipsius regis et statu regni Hungariae sollicite cogitare, fraternitati tuae per apostolica scripta mandamus, quatenus non prius iter arripias Hierosolymam adeundi, quam regnum ipsum fuerit tranquillitati pristinae faciente Domino restitutum, vel super hoc receperis ab apostolica sede mandatum.

He is not to be called a transgressor of the vow who, what he vowed, by the authority of the Apostolic See, yet for a just cause, has deferred to fulfill. Indeed, our dearest in Christ son Henry the illustrious, king of Hungary, has signified to us that, since in the perturbation of the kingdom he has felt your counsel and help to have profited him hitherto, it would derogate not a little from his utility if you should proceed to Jerusalem, as you are bound by vow, with the kingdom unpacified. Since therefore it devolves upon us to think solicitously concerning the honor of that king and the condition of the kingdom of Hungary, to your fraternity, by apostolic writings, we command that you not take up the journey of going to Jerusalem before the kingdom itself has been restored to its former tranquility, the Lord bringing it about, or you have received a mandate on this matter from the Apostolic See.

[Dat. Laterani.1198.]

[Given at the Lateran.1198.]

CAP. VI.

CHAPTER 6.

Ecclesia compellit heredem laicum per excommunicationem et bonorum subtractionem ad exsecutionem voti ultramarini, ad quod se obligavit pro defuncto.

The Church compels the lay heir, by excommunication and by subtraction of goods, to the execution of the overseas vow, to which he bound himself on behalf of the deceased.

Idem Andreae Duci.

The same to Duke Andrew.

Licet universis liberum sit arbitrium in vovendo, nec necessitas in votis locum habeat, sed voluntas, usque adeo tamen solutio necessaria est post votum, ut sine proprio salutis dispendio alicui non liceat resilire ab his, quae sponte ac solenniter repromisit. Accepimus siquidem, quod, quum inclytae recordationis B. quondam rex Hungariae, pater tuus, agens in extremis, votum, quod voverat Domino, Hierosolymitanam provinciam in forti manu et brachio extenso, humili tamen corde et humiliato spiritu visitare, sub interminatione maledictionis paternae commiserit tuae fidei exsequendum, et tu, intellecta pia voluntate parentis, assumpto crucis signaculo, te id impleturum sine d ilatione qualibet promisisti. Verum, eodem patre tuo sublato de medio, quum Hierosolymitanum iter te arripere simulasses, assumptae peregrinationis oblitus, quam contra inimicos crucis dirigere debueras, in fratrem tuum et regnum Hungariae convertisti aciem bellatorum, et multa contra serenitatem regiam malignorum usus consilio commisisti. Nos autem, quos diebus istis ad pontificatus officium, licet immeritos, Dominus evocavit, tam paci regni Hungariae, quam tuae volentes saluti consulere, nobilitatem tuam rogamus, monemus et exhortamur in Domino, ac per apostolica tibi scripta praecipiendo Mandamus, quatenus, postpositis ceteris sollicitudinibus, neque ad festum exaltationis sanctae Crucis proximo venturum debitum acceptae crucis exsolvens, propositum iter arripias et humiliter prosequaris, ne, si onus tibi a patre iniunctum et a te sponte susceptum occasione qualibet detrectaverist, paterna te reddas successione indignum, et hereditatis emolumento priveris, cuius recusaveris onera supportare; sciturus, extunc anathematis te vinculo subiacere, et iure, quod tibi, si dictus rex sine prole decederet, in regno Hungariae competebat ordine geniturae, privandum, et regnum ipsum ad minorem fratrem tuum appellatione postposita devolvendum.

Although to all there is free arbitrium in vowing, nor does necessity have place in vows, but will, yet to such a degree is fulfillment necessary after a vow that without one’s own salvation’s loss it is not lawful for anyone to draw back from those things which he has freely and solemnly re-promised. We have indeed received that, when of renowned memory, B., formerly king of Hungary, your father, acting in his last moments, the vow which he had vowed to the Lord—to visit the Jerusalem province with a strong hand and an outstretched arm, with a humble however heart and a humbled spirit—entrusted to your fidelity to be executed, under the threat of paternal malediction, and you, the pious will of your parent having been understood, having taken up the sign of the Cross, promised that you would fulfill it without any delay. But, with that same father of yours removed from the midst, when you had pretended to seize the journey to Jerusalem, forgetful of the assumed pilgrimage, which you ought to have directed against the enemies of the Cross, you turned the battle-line against your brother and the kingdom of Hungary, and, employing the counsel of the wicked, committed many things against royal serenity. We, however, whom in these days the Lord has called to the office of the pontificate, although undeserving, wishing to consult as much for the peace of the kingdom of Hungary as for your salvation, ask, admonish, and exhort your nobility in the Lord, and by apostolic writings to you, by way of precept, We command, that, other anxieties being set aside, and not delaying even until the feast of the Exaltation of the Holy Cross next to come, paying the debt of the accepted cross, you take up the proposed journey and pursue it humbly, lest, if on any pretext you shall have refused the burden enjoined on you by your father and by yourself voluntarily undertaken, you render yourself unworthy of paternal succession, and be deprived of the emolument of the inheritance whose burdens you have refused to bear; knowing that, thenceforth, you are subject to the bond of anathema, and that you are to be deprived of the right which would have belonged to you, if the said king should depart without offspring, in the kingdom of Hungary by the order of birth, and that the kingdom itself is to be devolved, appeal set aside, upon your younger brother.

[Dat. Lat. IV. Kal.

[Given at the Lateran, 4 days before the Kalends.

Febr. 1198.]

Feb. 1198.]

CAP. VII.

CHAPTER 7.

Commutat Papa votum ultramarinum in vigilias, orationes et ieiunia, tunc maxime, quum cessat causa, quae induxit ad vovendum; ita etiam quod expensae fiendae in eundo, morando et redeundo, integraliter mittantur in terrae sanctae subsidium.

The Pope commutes the overseas vow into vigils, orations, and fasts, then especially, when the cause ceases which induced the vowing; thus also that the expenses to be incurred in going, staying, and returning be sent integrally as subsidy for the Holy Land.

Idem Trecensi Episcopo.

The same to the Bishop of Troyes.

Magnae devotionis [iudicium et sincerae in Christo tuae fidei esse credimus argumentum, quod, ut novissima tua Domino consecrares, nec senectutis iam imminentis incommoda, nec discrimina viae, nec dubia fides et constans inconstantia pelagi terruerunt, quin pro salute animae tuae, ac libertate Trecensis ecclesiae et devotione terrae nativitatis Domini Hierosolymitanam provinciam disponeres visitare.] Quum enim Trecensis ecclesia, sicut ex tua relatione didicimus, contra libertatem ecclesiasticam indebitis gravaretur angustiis et pressuris, nec per alium, quam per H. quondam Campaniae comitem, tunc in ultramarinis partibus constitutum, eidem ecclesiae crederes posse de facili subveniri, confisus de liberalitate ipsius, quem, si ad eum accederes, tibi super necessitatibus ecclesiae tuae credebas humiliter provisurum, praeter consilium carorum tuorum ad ipsum proposuisti accedere, ac in signum peregrinationis et devotionis terrae orientalis crucem dominicam assumpsisti. [Licet autem, ut non vacuus in conspectu Domini appareres, sed aliquos tecum manipulos in aream Domini cum exsultatione deferres, sermonem ad populum feceris, ut aliqui tecum assumpto crucis signaculo subirent itineris gravitatem, vix unus inter omnes apparuit, qui verbum tecum reciperet et impleret. Tu vero, ut laudabile propositum fine clauderes meliori, viam aggressus, quum Placentiam pervenisses, super morte ipsius comitis tristes recepisti rumores.

Of great devotion [we believe it to be a judgment and an argument of your sincere faith in Christ, that, in order to consecrate your last things to the Lord, neither the inconveniences of old age now imminent, nor the perils of the way, nor the doubtful fidelity and the constant inconstancy of the sea frightened you, so that for the salvation of your soul, and the liberty of the church of Troyes, and the devotion of the land of the Lord’s Nativity you resolved to visit the Jerusalem province.] For indeed the church of Troyes, as we learned from your report, was burdened against ecclesiastical liberty by undue straits and pressures, and you believed that it could be easily succored by none other than H., formerly count of Champagne, then situated in the overseas parts; confident in his liberality, whom, if you should approach him, you believed would humbly provide for you concerning the necessities of your church, contrary to the counsel of your dear ones you proposed to approach him, and as a sign of pilgrimage and of the devotion of the eastern land you took up the Lord’s cross. [Although, that you might not appear empty in the sight of the Lord, but might carry with exultation some sheaves with you into the Lord’s threshing-floor, you delivered a sermon to the people, that some, together with you, having assumed the signaculum of the cross, might undergo the weight of the journey, scarcely one appeared among all who would receive the word with you and fulfill it. But you, that you might close the praiseworthy purpose with a better end, having set out on the way, when you had reached Piacenza, received sad rumors concerning the death of that count.

Propter familiam tamen dissimulato timore progressus in Tusciam, quosdam familiares tuos obvios habuisti, qui te volebant invitum etiam ab itinere revocare, asserentes, iter tuum nec tibi nec ultramarinis partibus expedire, quum, Gallicanis omnibus exinde redeuntibus, terra illa defensanda in Teutonicorum manibus remansisset.] Quamvis autem audita morte ipsius comitis immensam tristitiam concepisses, et praecipuam intentionem tuam esse conspiceres iam frustratam, noluisti tamen sine consilio apostolicae sedis, quae disponente Domino cunctorum fidelium mater est et magistra, ad propria remeare. Sed ingressus postmodum Urbem, et in nostra praesentia constitutus, intentionis tuae propositum ac statum Trecensis ecclesiae nobis humiliter expressisti, nostrum et fratrum nostrorum consilium cum devotione requirens. Venerabilis etiam frater noster Senonensis archiepiscopus metropolitanus tuus statum Trecensis ecclesiae, ac dispendium, quod ex absentia tua incurrere poterat, semel et iterum per suas nobis literas intimavit, propter quod disposuimus deliberare cum fratribus nostris, an cum eadem Trecensi ecclesia misericordiam faceremus, te ad agendam ipsius sollicitudinem remittentes, an, sicut tenebaris ex voto, te iter arreptum perficere pateremur, et utrum horum tam saluti tuae quam terrae orientali potius expediret. Et quidem tria praecipue duximus in hoc negotio attendenda, quid liceat, quid deceat, quid expediat: quid liceat secundum aequitatem, quid deceat secundum honestatem, et quid expediat secundum utilitatem.

For the sake of your household, however, with fear dissembled, having advanced into Tuscany, you encountered some of your familiars, who wished to recall you, even unwilling, from the journey, asserting that your journey was expedient neither for you nor for the overseas parts, since, with all the Gallicans returning from there, that land which had to be defended had remained in the hands of the Teutons.] Although, moreover, on hearing of the death of that count you had conceived immense sadness, and you perceived your principal intention to be already frustrated, nevertheless you were unwilling, without the counsel of the apostolic see, which, by the Lord’s disposing, is the mother and teacher of all the faithful, to return to your own. But having afterwards entered the City, and having been set in our presence, you humbly expressed to us the purpose of your intention and the state of the Church of Troyes, seeking with devotion our counsel and that of our brothers. The venerable also our brother the Archbishop of Sens, your metropolitan, made known to us by his letters once and again the state of the Church of Troyes, and the detriment which could be incurred from your absence, on account of which we resolved to deliberate with our brothers whether we should show mercy to the same Church of Troyes, sending you back to attend to its solicitude, or whether, as you were bound by a vow, we should allow you to complete the journey undertaken, and which of these would be more expedient both for your salvation and for the eastern land. And indeed three things especially we judged to be attended to in this business: what may be lawful, what may be befitting, what may be expedient: what may be lawful according to equity, what befitting according to honesty, and what expedient according to utility.

Sane, non videbatur contra votum et tam laudabile propositum licitum, ut venires, quum vox clamet prophetica : " Vovet e et reddite Domino Deo vestro, " ut primum ad consilium, secundum vero ad imperium referatur, et in evangelio: "Reddite quae sunt Dei Deo. "Votum enim istud non est dubium esse Dei, cui te obligaveras in vovendo. Sed nec decens quomodolibet videbatur, quum sit scriptum in evangelio : " Nemo mittens manum suam ad aratrum, et respici ens retro, aptus est regno Dei, " et in Genesi uxor Loth, quae retro respexit, in salis statuam legatur fuisse conversa, et in actibus Apostolorum Anania et Saphira, qui abierunt retrorsum sancto Spiritui metientes, a conspectu Apostolorum principis mortui scribantur successive delati. Praeterea non videbatur aliquatenus expedire, quum ex absolutione tua, si fieret, scandalum posset laicorum mentibus generari, dicentium : " ubi est Deus clericorum? " et hoc exemplo credentium, se ad voti observantiam non teneri, quod viderent per ecclesiarum rectores apostolicae sedis auctoritate deponi, per quod grave dispendium terrae orientali contingeret provenire. Quod enim agitur a praelatis, facile trahitur a subditis in exemplum, iuxta quod Dominus inquit ad Moysen in Levitico : " Si sacerdos, qui est unctus peccaveri t, faciet delinquere populum.

Truly, it did not seem licit against the vow and so laudable a purpose that you should come, since the prophetic voice cries out : " Vow and render to the Lord your God, " so that the first is referred to counsel, but the second indeed to command, and in the gospel: " Render the things that are God’s to God. " For this vow is not doubtful to be God’s, to whom you had bound yourself in vowing. But neither did it seem decent in any way, since it is written in the gospel : " No one putting his hand to the plow, and looking back, is fit for the kingdom of God, " and in Genesis the wife of Lot, who looked back, is read to have been turned into a statue of salt; and in the Acts of the Apostles Ananias and Sapphira, who went backward, lying to the Holy Spirit, are written as, dead, being carried out successively from the presence of the prince of the Apostles. Moreover, it did not seem in any measure expedient, since from your absolution, if it were done, scandal could be generated in the minds of the laity, saying: " where is the God of the clerics? " and, by this example, believing that they are not held to the observance of a vow, which they would see laid aside by the authority of the Apostolic See through the rulers of the churches, whereby a grave dispendium might happen to come upon the eastern land. For what is done by prelates is easily drawn by subjects into an example, according to that which the Lord says to Moses in Leviticus : " If the priest who is anointed shall have sinned, he will make the people to offend."

" Verum aetatis vitae senescentis defectus atque canities, quae vix labores et dolores suos tolerare possunt etiam in quiete, in contrarium allegabant, et ecclesiae Trecensis suspiria, cui vinculo pastoralis sollicitudinis es ligatus, sine cuius assensu votum peregrinationis em ittere forsitan non debueras, et dicti metropolitani tui, qui nos, ut Trecensis ecclesiae misereremur, sollicite invitabat, instantia nos in partem contrariam non modicum inducebant. Ipsum etiam votum, quod ex sui forma sanctum et honestum erat, ex persona voventis minus licitum videbatur, quod, licet pennas habeat, quibus satagat avolare, ita tamen adstrictae sunt nexibus praesidentis, ut liberum non habeant absque ipsius permissione volatum. Quum enim iuxta canonica instituta clericus absque sui episcopi licentia peregrinari non debeat, et episcopus non minus, immo potius sedi apostolicae sit adstrictus, videri merito poterat, quod absque eius generali vel speciali licentia votum peregrinationis, qua te tamdiu abse ntares, emittere non deberes. Minus etiam votum ipsum terrae orientali videbatur expediens, quae plus pugnatorum subsidium, quam clericorum, quos et officium et dissuetudo reddit imbelles, ministerium in instantis articuli necessitate requirit. Quamvis enim orationibus tuis et aliorum terra illa vehementer indigeat, quia tamen iam impletum est verbum Dei dicentis: "Venit hora, et nunc est, quando nec in monte hoc, neque in Hierosolymis adorabitis Patrem, "et infra: "Spiritus est Deus, et eos, qui adorant eum, in spiritu et veritate oportet adorare: "videri poterat, quod non minus in ecclesia tua quam in orientali terra proficeres piis orationibus apud Deum in his, quae pro liberatione ipsius iuste ac humiliter postulares.

" But the defect and hoariness of a life growing old, which can scarcely tolerate its labors and pains even in rest, alleged on the contrary, and the sighs of the church of Troyes, to which you are bound by the bond of pastoral solicitude, without whose assent you perhaps ought not to have issued a vow of pilgrimage, and the insistence of your said metropolitan, who was urgently inviting us that we should have mercy on the church of Troyes, were not a little inducing us to the contrary side. This very vow also, which by its own form was holy and honorable, seemed less licit on account of the person vowing, inasmuch as, although it has wings with which it strives to fly away, yet they are so constrained by the bonds of a presiding office that they do not have a free flight without his permission. For since, according to the canonical institutes, a cleric ought not to peregrinate without the license of his own bishop, and a bishop is bound no less, nay rather, to the apostolic see, it could rightly seem that, without its general or special license, you ought not to issue a vow of pilgrimage by which you would be absent so long. The vow itself also seemed less expedient for the eastern land, which, in the necessity of the present crisis, requires the aid of fighters rather than the ministry of clerics—whom both their office and their unaccustomedness render unwarlike. For although that land greatly needs your prayers and those of others, yet since the word of God saying, "The hour comes, and now is, when you will worship the Father neither on this mountain nor in Jerusalem," has now been fulfilled, and lower down: "God is Spirit, and those who worship him must worship in spirit and in truth," it could seem that you would profit no less in your own church than in the eastern land, by pious prayers before God in those things which you would justly and humbly petition for its liberation.

Et utinam cum Moyse posses in montem ascendere, ut, te manibus extensis orante, Iosue pugnans in solitudine Amalechitas in ore gladii superaret. Credebatur etiam, quod terrae orientali magis accederet, si, quod in tuis et tuorum clericorum procurationibus fueras impensurus, secundum alicuius religiosi arbitrium transferretur in subsidium bellatorum. Quum igitur in lege veteri, in qua non minus praeceptum Domini obligabat, quam votum hodie obliget in ecclesia, primogenita, quae Domino mandabantur offerri, quaedam Domino redderentur, ut primogenita Levitarum; quaedam redimerentur, ut aliarum tribuum; quaedam commutarentur in aliud, sicut primogenitum asini, qui pro ove commutabatur : ex hoc attendentes, quod votum etiam commutari possit in opus aliud pietatis, praesertim quum bonae memoriae Alexander Papa praedecessor noster votum peregrinationis etiam redimi posse vel in aliud commutari responderit requisitus, non curantes, quod os loquentium iniqua loquatur, dum tamen non recedamus a tramite veritatis, quum secundum Apostolum gloria nostra sit testimonium conscientiae nostrae, et scandalum non curantes, praesertim, quia non in tenebris, sed in luce procedimus, de illius auctoritate securi, qui, quum audisset a discipulis; " Nonne scis, quia Pharisaei, audito hoc verbo, scandaliz ati sunt? " respondit : " Sinite illos, caeci sunt, et duces caecorum : " et iuxta Apostolum: "Si hominibus placerem, Christi servus non essem, " tibi pro te et sex famulis tuis de communi fratrum nostrorum et tam archiepiscoporum, quam episcoporum et aliorum prudentium consilio, quos per Dei misericordiam multos nobiscum praesentes habuimus, licentiam concedimus, votum peregrinationis taliter commutare, ut omnes expensas, quas fueras in eundo, morando et redeundo facturus, alicui religioso committas, in necessarios usus terrae illius sine diminu tione qualibet transferendas.

And would that you could with Moses ascend the mountain, so that, you praying with hands outstretched, Joshua fighting in the wilderness might overcome the Amalekites by the edge of the sword. It was also believed that it would more accrue to the eastern land, if what you were going to expend on your own and your clerics’ procurations were, according to the judgment of some religious, transferred into the subsidy of the warriors. Since therefore in the Old Law, in which the precept of the Lord bound no less than a vow binds today in the Church, the firstborn, which were commanded to be offered to the Lord, some were rendered to the Lord, as the firstborn of the Levites; some were redeemed, as those of the other tribes; some were commuted into another, as the firstborn of a donkey, which was commuted for a sheep: from this we observe that a vow also can be commuted into another work of piety, especially since of good memory Pope Alexander our predecessor, when consulted, replied that a vow of pilgrimage can also be redeemed or commuted into another, not caring that the mouth of speakers should speak iniquities, provided, however, that we do not depart from the track of truth, since according to the Apostle our glory is the testimony of our conscience, and not caring about scandal, especially because we proceed not in darkness but in light, confident by the authority of Him who, when He had heard from the disciples; " Do you not know that the Pharisees, on hearing this word, were scandaliz ati? " answered: " Let them be; they are blind, and guides of the blind: " and according to the Apostle: "If I were pleasing men, I should not be a servant of Christ," to you, for yourself and six of your servants, by the common counsel of our brothers and as well of archbishops as of bishops and other prudent men, many of whom by the mercy of God we had present with us, we grant license to commute the vow of pilgrimage in such wise, that all the expenses which you were going to make in going, staying, and returning, you commit to some religious person, to be transferred to the necessary uses of that land without any diminu tione whatsoever.

Si enim et orientali provinciae, quae plus tuis quam te in articulo necessitatis instantis indiget, tua subventione proficies, et Trecensi ecclesiae tua praesentia et regimine utilius providemus, ac per hoc animae tuae salubrius consuletur. Laborem etiam laboribus recompenses, sollicitius instando vigiliis, devotius vacans orationibus, et in ieiuniis fortius te exercens, ac super grege tuo vigilans sollicitudine pastorali. Ad hanc autem indulgentiam tibi de benignitate sedis apostolicae faciendam id etiam specialiter nos induxit, quod iter tuum iam non videbatur ultramarinae provinciae fructuosum, a qua fere omnes Gallici remearant, et quum pro salute animae tuae ac libertate Trecensis ecclesiae per dictum comitem assequenda praecipue votum peregrinationis emiseris, eo sublato de medio, quia cessavere causae, facilius cessare potuit et effectus. [Nulli ergo etc. Dat.

If indeed you will also be of profit to the oriental province, which in the juncture of pressing necessity needs your subventions more than you, by your subvention, and we provide more usefully for the Church of Troyes by your presence and governance, and through this provision will be made more salubriously for your soul. That you also recompense labor with labors, by more solicitously pressing on in vigils, more devoutly giving yourself to prayers, and exercising yourself more stoutly in fasts, and watching over your flock with pastoral solicitude. Moreover, to grant you this indulgence from the benignity of the Apostolic See, this also especially induced us, that your journey now no longer seemed fruitful to the ultramarine province, from which almost all the Gauls had returned, and since for the salvation of your soul and the liberty of the Church of Troyes to be obtained through the aforesaid count you had chiefly issued the vow of pilgrimage, he having been removed from the midst, because the causes have ceased, the effect could more easily cease as well. [Nulli ergo etc. Dat.

Lat. Id. Mart. 1198.]

Lateran, the Ides of March. 1198.]

CAP. VIII.

CHAPTER 8.

Impedito ad tempus exsequi votum ultramarinum coneditur dilatio; perpetuo vero impedito indicitur redemptio in eo, quod magis expediat terrae sanctae.

If one is impeded for a time from executing the overseas vow, a deferment is conceded; but if one is perpetually impeded, a redemption is imposed in that which may be more expedient for the Holy Land.

Idem Cantuariensi Archiepiscopo.

The same to the Archbishop of Canterbury.

Quod super his sedem apostolicam consulere decrevisti quorum exsecutio spectat ad officium pastorale, fraternitatem tuam in Domino commendamus, sperantes, quod per responsionem nostram instructus ea diligentius exsequaris. Quaesivisti sane de his, qui pro succursu terrae sanctae signo crucis assumpto, propter infirmitatem vel paupertatem, vel aliam iustam causam votum peregrinationis non possunt utiliter adimplere quid tibi sit faciendum; quum per apostolica scripta sine distinctione receperis in mandatis, ut eos, qui signum crucis assumptum abiecerunt ad resumptionem ipsius et exsecutionem voti per censuram ecclesiasticam appellatione remota compellas, non obstante aliqua indulgentia, si qua forte per surreptionem a praedecessore nostro fuerat impetrata. Nos autem inquisitioni tuae taliter respondemus, quod debiles et inopes magis illuc in defectum, quam ad profectum accedunt, quum isti pugnare non possint, et illi mendicare cogantur, nisi forte sint nobiles et magnates, qui suis secum expensis bellatores adducant, vel artifices et agricolae, qui de laboribus suis sibi possint acquirere necessaria et terrae subsidia ministrare; quamvis non multi talium propter brevitatem possessionum et paucitatem inhabitantium ibi sint opportuni. Unde credimus distinguendum inter illos, qui temporalem, et eos, qui perpetuam impedimenti causam creduntur habere, quod primis indulgenda est dilatio, secundis autem est redemptio iniungenda, ac rerum facultate pensata, quas possunt aut quas facturi essent expensas, personarum praeterea compensato labore, in subsidium terrae sanctae transmittant, exsequentes per alios quod per se nequeunt adimplere. Rursus inter illos, qui pro defensione terrae sanctae votum peregrinationis emittunt, et eos, quibus pro satisfactione suorum criminum iter peregrinationis iniungitur, credimus distinguendum, quod circa primos plus terrae sanctae succursus, et circa secundos plus labor itineris secundum intentionem voventis vel poenitentis debet attendi.

As to the fact that you have resolved to consult the Apostolic See concerning these matters, the execution of which pertains to the pastoral office, we commend your fraternity in the Lord, hoping that, instructed by our response, you may carry them out more diligently. You have asked indeed about those who, for the succor of the Holy Land, having assumed the sign of the cross, because of infirmity or poverty, or another just cause, are not able usefully to fulfill the vow of pilgrimage, what you should do; since through apostolic writings you have received indiscriminately in your mandates that you compel those who have cast off the assumed sign of the cross to the resumption of it and to the execution of the vow by ecclesiastical censure, appeal being removed, notwithstanding any indulgence, if perchance by surreption it had been obtained from our predecessor. We, however, respond thus to your inquiry: that the weak and the indigent go thither more to detriment than to profit, since these cannot fight and those are compelled to beg, unless perhaps they are nobles and magnates, who bring along warriors at their own expenses, or artificers and agriculturists, who from their labors can acquire necessities for themselves and supply subsidies to the land; although not many of such are suitable there on account of the smallness of holdings and the scarcity of inhabitants. Hence we believe a distinction should be made between those who are thought to have a temporal cause of impediment and those who are thought to have a perpetual one: to the former a delay is to be indulged, but to the latter a redemption is to be enjoined, and, the resources being weighed—what expenses they can or would have made—with the labor of the persons also compensated, let them transmit into the aid of the Holy Land, executing through others what they are unable to accomplish by themselves. Again, a distinction should be made between those who, for the defense of the Holy Land, emit a vow of pilgrimage, and those to whom, for the satisfaction of their crimes, a journey of pilgrimage is enjoined: that with respect to the former, the succor of the Holy Land more, and with respect to the latter, the labor of the journey more, according to the intention of the vower or the penitent, ought to be attended to.

Unde, si quis hoc modo voventium est inutilis ad pugnandum, quamvis habilis sit ad eundum, melius est redimere votum quam expensas consumere. Quod et de poenitente, qui propter debilitatem non potest iter iniunctae peregrinationis implere, sane valet intelligi; non autem de illo, qui, quamvis sit impotens ad bellandum, potens tamen est ad eundum. Super his autem diligens est discretio adhibenda, ne quid prece vel pretio, amore vel odio sive occasione quacunque contra salutem animae vel utilitatem terrae quomodolibet attentetur.

Whence, if anyone of those vowing in this way is useless for fighting, although he is able for going, it is better to redeem the vow than to consume expenditures. Which indeed can be properly understood also of the penitent who, on account of debility, cannot fulfill the journey of the enjoined pilgrimage; but not of him who, although he is impotent for warring, is nevertheless able for going. Upon these matters, however, diligent discretion is to be applied, lest anything by entreaty or by price, by love or by hatred, or by whatever pretext be in any way attempted against the salvation of the soul or the utility of the land.

Unde per viros religiosos et providos dispensationem huiusmodi volumus provideri. De mulieribus autem hoc credimus observandum, ut quae remanere noluerint viros suos sequantur euntes ; ceterae vero, nisi forte sint divites, quae secum in suis expensis possint ducere bellatores, votum redimant, quod voverunt, aliis ad terrae sanctae subsidium singulis secundum proprias facultates diligenter inductis.

Whence through religious and provident men we wish a dispensation of this kind to be provided. Concerning women, moreover, we believe this is to be observed: that those who are unwilling to remain should follow their husbands going ; but the rest, unless perhaps they are rich, who can lead warriors with them at their own expenses, should redeem the vow which they vowed, with others diligently induced for the subsidy of the Holy Land, each according to their own resources.

CAP. IX.

CHAPTER 9.

Votum ultramarinum certis casibus redimi et commutari potest, non tamen per alium, quam per Papam, vel cum ipsius speciali mandato. H. d. usque ad ¤. Secundo quaesivisti. — (Secundo etc.:) Habiles ad eundum, sed inhabiles ad pugnandum, si sunt strenui consilio, vel milites bellatores possunt secum ducere, votum ultramarinum non redimunt.

An overseas vow can, in certain cases, be redeemed and commuted, yet not by any other than by the Pope, or with his special mandate. Thus far on this up to ¤. Secondly you asked. — (Secondly, etc.:) Those fit to go, but unfit to fight, if they are strenuous in counsel, or can lead with them warrior-soldiers, do not redeem the overseas vow.

H. d. Abbas Siculus. — (Quod autem etc.:) Uxores possunt sequi viros ultra mare, si volunt; sed non tenentur, nisi et ipsae voverint. H. d. Abbas.

H. d. The Sicilian Abbot. — (But as to the fact that etc.:) Wives can follow their husbands overseas, if they wish; but they are not bound, unless they too have vowed. H. d. The Abbot.

— (In tanta etc.:) Viri sine consensu uxorum emittere possunt votum ultramarinum. H. d. Abbas Siculus. — (De clericis etc.:) Clerici, tanquam inhabiles ad pugnandum, redimunt votum ultramarinum, nisi in certis casibus.

— (In tanta etc.:) Men, without the consent of their wives, can make the ultramarine vow. H. d. Abbas Siculus. — (De clericis etc.:) Clerics, as unfit for fighting, redeem the ultramarine vow, unless in certain cases.

H. d. Abbas Siculus.

Here says the Sicilian Abbot.

Idem eidem.

The same to the same.

Ex multa tuae sollicitudinis providentia credimus provenire, quod, quum ad consultationes tuas multiplices et frequentes responderimus quod sentimus, ex responsione nostra novas elicias quaestiones. Ex consultatione siquidem, quam ad inquisitionem tuam super negotio cruce signatorum olim edidimus, viam invenisti ad alias quaestiones, et utrum, quod in ea dicitur, ius constituat generale, ut passim praelatis quibuslibet illos secundum formam expressam absolvere liceat, qui eorum sunt iurisdictioni commissi, sollicite requisisti. Ad hoc igitur inquisitioni tuae breviter respondemus, quod in consultatione nostra ius commune editur, et, licet ad quales, et ad quos tamen specialiter spectet eius exsecutio, nullatenus explicatur : illis autem solummodo ius hoc exsequendum incumbit, qui super hoc mandatum nostrum receperint a sede apostolica speciale. Sic ergo illi est inquisitioni responsum, qua consequenter tua fraternitas requisivit, de quibus religiosis intelligendum hoc esset, quod continebatur circa consultationis nostrae medium, in haec verba: "per viros religiosos et providos dispensationem huiusmodi volumus provideri; " utrum scilicet ibi religiosi vocentur hi tantum, qui religionis habitum susceperunt, quorum plures idiotae sunt et iuris ignari, quum tamen in consultatione vestra dicatur: per religiosos et providos; an episcopi, qui, sicut dignitate praecellunt, sic et religione debent aliis praeeminere.

From the great providence of your solicitude we believe it to arise that, when to your multiple and frequent consultations we have answered what we think, from our response you draw out new questions. Indeed, from the consultation which we once issued for your inquiry concerning the business of those signed with the cross, you found a way to other questions, and you carefully inquired whether what is said in it establishes general law, so that everywhere it may be permitted to whatever prelates to absolve, according to the expressed form, those who are committed to their jurisdiction. To this, therefore, we briefly respond to your inquiry, that in our consultation the common law is published, and, although as to what kinds, and to whom, however, in particular its execution pertains, it is in no way explained : but the execution of this law falls only to those who have received from the Apostolic See our special mandate on this point. Thus, therefore, this is the answer to that inquiry, in which your fraternity consequently asked, about which “religiosi” this is to be understood, which was contained about the middle of our consultation, in these words: "through religious and provident men we wish provision to be made for this kind of dispensation; " namely, whether there “religiosi” are called only those who have taken on the habit of religion, of whom many are unlearned and ignorant of law, although in your consultation it is said: through religious and provident; or bishops, who, just as they excel in dignity, so also in religion ought to pre‑eminent over others.

Nam ad neutros illius exsecutio iuris spectat, nisi per apostolicam sedem eis specialiter delegetur. Secundo quaesivisti, utrum quod dicitur : " si quis voventium est inutilis ad pugnandum, quamvis sit habilis ad eundum, melius est, ut redimat votum, quam consumat expensas, " generaliter accipi debeat, ut nobiles etiam et magnates, qui sunt consilio strenui, et multos secum possunt trahere bellatores, an minores tantummodo verbum huiusmodi generale comprehendat. Verum, si ad superiora oculum tuae considerationis paulisper extendas, quaestionem istam invenies in serie consultationis nos trae solutam, ubi dicitur, quod debiles et inopes magis in defectum terrae sanctae, qua m ad eius profectum accedunt, quum hi pugnare nequeant, et illi necesse habeant mendicare, nisi forte sint nobiles et magnates, qui suis secum expensis bellatores adducunt.

For to neither does the execution of that right pertain, unless it be specially delegated to them by the apostolic see. Secondly you have asked whether that which is said: " if any of those vowing is unfit for fighting, although he is able for going, it is better that he redeem the vow than consume the outlays, " ought to be taken generally, so that nobles even and magnates, who are strenuous in counsel, and can draw many warriors with them, or whether only the lesser sort this kind of general word comprehends. But, if you extend the eye of your consideration for a little to the things above, you will find this question solved in the sequence of our consultation, where it is said that the weak and the needy come more to the detriment of the Holy Land than to its profit, since these cannot fight, and those must of necessity beg, unless perhaps they be nobles and magnates, who bring warriors with them at their own expenses.

Et cetera, quae sequuntur. Qui enim debiles hic dicuntur, appellantur inferius inutiles ad pugnandum. Unde par exceptio debet intelligi utrobique, quamvis possit aliter responderi, quod non sunt inutiles ad pugnandum, qui, etsi per se pugnare non possunt, maturitate tamen consilii adesse valent pugnantibus, et personae defectum per alios relevare.

And the rest, which follow. For those who here are called weak are called lower down inutile for fighting. Whence an equal exception ought to be understood in both places, although it can be answered otherwise: that they are not inutile for fighting who, even if they cannot fight by themselves, yet by the maturity of counsel are able to be present to those fighting, and to relieve the defect of the person through others.

Tertio quoque loco tua fraternitas requisivit, qualiter intelligi debeat quod de mulieribus subinfertur, ut quae remanere noluerint viros suos sequantur euntes; ceterae vero, nisi sint divites, quae secum in suis expensis possint ducere bellatores, votum redimant, quod voverunt. Hoc enim, quod ultimo loco dicitur, videtur tantum de voventibus esse dictum. Quod autem superius ponitur : " mulieres, quae remanere noluerint etc., " de illis intelligendum esse videtur, quae se ad peregrinationis propositum nullius voti vinculo adstrinxerunt, quod sic esse dubium non exstitit. Ex eodem quoque verbo dicis videri quibusdam, quod viris liceat in hoc articulo sine uxorum suarum assensu vovere posse, ac perficere quod voverunt.

In the third place as well your fraternity inquired how that which is subjoined concerning women ought to be understood, namely that those who were unwilling to remain should follow their husbands going; but the rest, unless they are wealthy, who can lead warriors with them at their own expense, should redeem the vow which they vowed. For this, which is said in the last place, seems to have been said only of those vowing. But that which is set above: " women who were unwilling to remain etc., " seems to be understood of those who have not bound themselves to the proposition of pilgrimage by the bond of any vow, which thus has not been in doubt. From the same word as well you say it seems to some, that it is permitted to men in this article to vow without the assent of their wives, and to accomplish what they have vowed.

Ad hoc dicimus, quod In tanta quoque necessitate populi Christiani, ne terrae sanctae impediatur subsidium penitus vel diutius differatur, viri praeter uxorum assensum, ut militent regi regum, huius peregrinationis propositum vovere libere valent et quod voverint libere adimplere. Ut autem consentiant, sunt attentius commonendae. De clericis vero inquisitioni tuae taliter duximus respondendum, quod, quum clericatus officium eos reddat inhabiles ad pugnandum, nisi vel consilio strenui, vel officio praedicationis instructi, aut magnatum sint obsequio deputati, aut usque adeo divites fuerint et potentes, ut in expensis suis aliquos secum ducere valeant bellatores, magis ab eis expedit redemptionem accipere, quam ad votum illos cogere prosequendum, si necessitas exigit vel utilitas persuadet.

To this we say that In so great a necessity likewise of the Christian people, lest the aid of the Holy Land be impeded wholly or be deferred for a longer time, men, without the assent of their wives, that they may do military service for the King of kings, are freely able to vow the purpose of this pilgrimage and freely to fulfill what they have vowed. But, that they may consent, they are to be more attentively admonished. As to clerics, moreover, to your inquiry thus we have deemed it should be answered, that, since the office of the clerical state renders them unfit for fighting, unless they are either vigorous in counsel, or equipped for the office of preaching, or assigned to the service of magnates, or so rich and powerful that at their own expense they are able to lead with them some warriors, it is more expedient to receive redemption from them than to compel them to prosecute the vow, if necessity requires or utility persuades.

Haec autem de voventibus dicimus, non de his, quibus labor peregrinationis in poenitentia est iniunctus.

These things, however, we say about those who vow, not about those to whom the labor of pilgrimage has been enjoined in penance.

CAP. X.

CHAPTER 10.

Qui vovit religionem ingredi, si voto completo fiat episcopus, renunciare debet, et votum implere, Sic communiter summatur.

He who has vowed to enter religion, if, the vow being completed, he becomes a bishop, ought to resign, and to fulfill the vow. Thus it is commonly summed up.

Idem.

The same.

Per tuas nobis literas intimasti, te in Gratianopolitana ecclesia suscipiendi habitum regularem votum solenniter emisisse, et postea promississe in manibus praelati eiusdem ecclesiae, te infra duos menses, postquam ab apostolica sede rediisses, ad quam eo tempore accedebas, votum, quod emiseras, impleturum. Quumque termino ipso transacto non curasses quod voveras adimplere : tandem exsistens voti transgressor, vocatus fuisti ad regimen ecclesiae Gebennensis, super quo a nobis tuae saluti postulas provideri. Nos igitur tuae discretioni breviter respondendo consulimus, ut, si tuam omnino sanare desideras conscientiam, regimen resignes ecclesiae memoratae, ac reddas Altissimo vota tua, in hoc tibi gratiam facientes, quod, si capitulum eiusdem Gebennensis ecclesiae te postmodum canonice duxerit eligendum, electionem recipere poteris taliter de te factam. [Dat.

Through your letters you intimated to us that in the Gratianopolitan church you had solemnly emitted the vow of assuming the regular habit, and afterwards had promised in the hands of the prelate of that same church that within two months, after you had returned from the Apostolic See, to which at that time you were going, you would fulfill the vow which you had made. And when, the term itself having elapsed, you did not take care to fulfill what you had vowed : at length, being a transgressor of the vow, you were called to the governance of the Gebennensian church, on which account you ask of us that provision be made for your salvation. We therefore, briefly responding, counsel your discretion that, if you altogether desire to heal your conscience, you resign the governance of the aforesaid church, and render your vows to the Most High, granting you favor in this, that, if the chapter of that same Gebennensian church shall thereafter have deemed you canonically to be elected, you will be able to receive the election thus made of you. [Given.

Signiae VI. Id. Aug. Pont. nostr.

At Signia, August 8, of our pontificate.

Ao. XVI. 1213.]

Year 16. 1213.]

CAP. XI.

CHAPTER 11.

Praelatus, etiam professus, potest votum ultramarinum emittere, et in suos usus vigesimam proventuum ecclesiae convertere.

A prelate, even one professed, can issue an ultramarine vow, and convert a twentieth of the church’s revenues to his own uses.

Honorius III. Haresben. et Bengad.

Honorius 3. Haresben and Bengad.

Praepositis.

To the Provosts.

Postulatis a nobis, an vobis, professis ordinem regularem, quorum alter cruce signatus est, et reliquus charactere crucis desiderat insigniri, liceat vigesimam proventuum ecclesiarum vestrarum deputatam succursui ter rae sanctae deferre vobiscum, ut per vos proficiat terrae illius succursui, qui parati estis personas vestras exponere servitio Iesu Christi; praesertim quum multi exemplo aemulationis laudabilis provocati ad currendum post vos viriliter accingantur, proeliaturi proelium Domini contra gentes. Quia vero liberationi terrae illius totis viribus adspiramus, Discretioni vestrae taliter respondemus, quod, si ecclesiae vestrae alias per absentiam vestram enormiter non laedantur, et vos utiles fueritis terrae sanctae verbo pariter et exemplo, quod conscientiae vestrae duximus relinquendum, dimissis procuratoribus idoneis in ecclesiis vestris, potestis et tenemini votum peregrinationis implere, et sic potest in usus vestros transire vicesima ecclesiarum vestrarum, terrae sanctae subsidio deputata.

You ask of us whether it is permitted for you, professed in the regular order, of whom one has been signed with the cross and the other desires to be marked with the character of the cross, to carry with you the twentieth of the revenues of your churches deputed to the succor of the Holy Land, so that through you it may profit the succor of that land, you who are prepared to expose your persons to the service of Jesus Christ; especially since many, provoked by the example of laudable emulation, gird themselves manfully to run after you, being about to fight the battle of the Lord against the nations. But because we aspire with all our forces to the liberation of that land, we thus respond to your Discretion, that, if your churches are not otherwise grievously injured by your absence, and you will have been useful to the Holy Land by word equally and by example—which we have judged to be left to your conscience—with suitable procurators appointed in your churches, you can and are bound to fulfill the vow of pilgrimage, and thus the twentieth of your churches, deputed to the subsidy of the Holy Land, can be applied to your uses.

TITULUS XXXV. DE STATU MONACHORUM ET CANONICORUM REGULARIUM.

TITLE 35. ON THE STATUS OF MONKS AND CANONS REGULAR.

CAP. I.

CHAPTER 1.

Dioecesanus non debet molestare monasteria, praeterquam pro causa correctionis nec eis oblata sibi vendicare.

The diocesan ought not to trouble monasteries, except for the cause of correction, nor lay claim for himself to the things offered to them.

Gregorius Archiepiscopo Neapolis.

Gregory to the Archbishop of Naples.

Theodosius [abbas monasterii S. Martini petitoria nobis insinuatione suggessit, quae habetur in subditis, in domo quondam Martini ex eius voluntate decessorem suum Andream abbatem monasterium, in quo monachi habitare debeant, construxisse. Et quia id in honorem B. Petri, Apostolorum principis, et S. Archangeli Michaelis postulat dedicari, dilectionem tuam praesentibus apicibus duximus adhortandum, quatenus ad praedictum locum, quum postulaverit, ingravanter accedas, venerandae solennia dedicationis impendens. Et quoties necesse fuerit, a presbyteris ecclesiae tuae, in loco sancto deservientibus, celebrentur sacrificia veneranda missarum, ita, ut] Alicui monasterio nec tu, nec presbyteri tui, praeter diligentiam disciplinae aliquid molestiae inferatis, aut, si quid illic pro diversorum devotione [commoditatis] accesserit, vobis vendicare aestimetis quum monachis ibi servientibus debeat proficere quicquid a fidelibus taliter offerri contingit.

Theodosius [the abbot of the monastery of St. Martin, by a petitionary insinuation to us—which is contained in what is subjoined—suggested that, in the house formerly of Martin, by his will, his predecessor Andrew the abbot constructed a monastery in which monks ought to dwell. And because he requests that it be dedicated in honor of Blessed Peter, the prince of the Apostles, and St. Michael the Archangel, we have deemed it fitting to exhort your charity by these present letters, that you may, when he shall request, approach the aforesaid place without reluctance, bestowing the venerable solemnities of dedication. And as often as it shall be necessary, let the venerable sacrifices of the masses be celebrated by the presbyters of your church, serving in the holy place, in such a way that] To any monastery neither you nor your presbyters should inflict any trouble, beyond the diligence of discipline; nor should you suppose that, if anything should accrue there on account of the devotion of various persons [of benefit], you may claim it for yourselves, since whatever in such a manner happens to be offered by the faithful ought to profit the monks serving there.

CAP. II.

CHAPTER 2.

Monachi non debent poni singuli per parochias. Hoc primo. Si pro monachatu aliquid detur, receptus a sacris ordinibus prohibetur, et recipiens ab officio suspenditur.

Monks ought not to be appointed singly throughout the parishes. This first. If anything is given for the monachate, the one received is barred from sacred orders, and the recipient is suspended from office.

Hoc secundo. Monachus, habens peculium sine licentia abbatis, ab altaris communione removetur, et, sic decedens sepultura et fratrum communione privatur. Hoc tertio.

This secondly. A monk, having peculium without the abbot’s license, is removed from the communion of the altar, and, dying thus, is deprived of burial and of the communion of the brethren. This thirdly.

Si pecunia confertur pro habendo aliquod officium in monasterio, dans et recipiens deponuntur. Hoc quarto. In prioratibus conventualibus per electionem instituti non sunt removendi sine causa rationabili, et de causa rationabili tria ponit exempla.

If money is conferred for obtaining some office in the monastery, the giver and the recipient are deposed. This fourth. In conventual priories, those instituted by election are not to be removed without a reasonable cause, and concerning a reasonable cause he sets three examples.

H. d. comprehendendo substantiam.

In this distinction: by comprehending the substance.

Ex concilio Lateranensi.

From the Lateran council.

Monachi non pretio recipiantur in monasterio, nec peculium permittantur habere, nec singuli per villas et oppida, sive per quascunque parochiales ponantur ecclesias, sed in maiori conventu, aut cum aliquibus fratribus maneant, nec soli inter saeculares homines spiritualium hostium conflictum exspectent, Salomone dicente : " Vae soli! quia, quum ceciderit, non est qui sublevet eum. " Si quis autem exactus pro sua receptione aliquid dederit, ad sacros ordines non ascendat, si vero, qui eum receperit, officii sui suspensione mulctetur.

Let monks not be received into the monastery for a price, nor be permitted to have a peculium, nor let individuals be placed through villas and towns, or through whatever parochial churches, but let them remain in the greater convent, or with some brothers; nor let them alone among secular men await the conflict of spiritual enemies, Solomon saying : " Woe to the solitary! because, when he shall have fallen, there is no one who may lift him up. " If anyone has given something exacted for his reception, let him not ascend to sacred orders; but let him who has received him be mulcted with the suspension of his office.

Qui vero peculium habuerit, nisi ab abbate fuerit ei pro iniuncta administratione permissum, a communione removeatur altaris, et qui in extremis cum peculio inventus f uerit, et digne non poenituerit, nec oblatio pro eo fiat, nec inter fratres accipiat sepulturam; quod etiam de universis religiosis praecipimus observari. Abbas autem, qui diligenter ista non caverit, officii sui iacturam se noverit incursurum. Prioratus quoque seu obedientiae pretii donatione nulli tradantur; alioquin [et] dantes et accipientes a ministerio fiant ecclesiastico alieni.

But whoever shall have a private purse (peculium), unless it has been permitted to him by the abbot for an enjoined administration, let him be removed from the communion of the altar; and whoever shall be found in extremis with a peculium, and shall not have worthily repented, let neither an oblation be made for him nor let him receive sepulture among the brothers; which we also command to be observed concerning all religious. Moreover, the abbot who shall not diligently beware of these things, let him know that he will incur the loss of his office. Likewise, let neither priorates nor obediences be handed over to anyone by the donation of a price; otherwise [and] both those giving and those receiving are to be made alien to ecclesiastical ministry.

Priores autem, quum in ecclesiis conventuatibus per electionem capitulorum suorum canonice fuerint instituti, nisi pro manifesta et rationabili causa non mutentur videlicet si fuerint dilapidatores, si incontinenter vixerint, aut tale aliquid egerint, pro quo amovendi merito videantur, aut si etiam pro necessitate maioris officii de consilio fratrum fuerint transferendi.

But Priors, when in conventual churches they shall have been canonically instituted by the election of their chapters, are not to be changed except for a manifest and reasonable cause—namely, if they have been dilapidators, if they have lived incontinently, or have done something of such a sort that they seem deservedly to be removed, or also if, by necessity of a greater office, they are to be transferred on the counsel of the brethren.

CAP. III.

CHAPTER 3.

Monet Cistercienses, ut servent regulam secundum primaevam institutionem. H. d. primo. Et domus religiosa aggregata Cisterciensibus eorum mores servare tenetur.

He admonishes the Cistercians to keep the rule according to the primitive institution. Here it is said first. And a religious house aggregated to the Cistercians is bound to keep their customs.

H. d. secundo.

In this matter, second.

Alexander III. Abbatibus et Conventibus Cisterciensis ordinis.

Alexander 3. To the Abbots and Convents of the Cistercian order.

Recolentes, qu aliter haec sancta plantatio, haec vitis fructifera, haec denique vinea Domini Sabaoth sub primis ordinis patribus pullulavit, et, palmites longe lateque producens ad mortifera pellenda circumquaque venena flores protulit et odores effudit, pervigili custodia custodiatis eorum in omnibus inhaerere vestigiis, per quos cooperante Domino in deserto mundi huius flos huiuscemodi plantatus est honestatis. Hi enim monasticae frugalitatis contentissimi, optimum ponentes in paupertate principium, totius suffientiae assecuti sunt complementum, ecclesiae cari, episcopis et praelatis accepti, atque in cospectu regum ac principum fama et merito gloriosi. Nunc autem, quod Dolentes dicimus, quod, etsi non ab omnibus neque in omnibus, a plerisque tamen et in pluribus ab illa sancta institutione dicitur declinatum in tantum, ut aliqui ex vobis, primae institutionis obliti penitus vel ignorante, contra ordinis vestris regulam villas, molendina, ecclesias et altaria possident, fidelitates et hominia benigne suscipiunt, iustit iarias et tributarias tenent, et omne studium adhibent, ut termini eorum dilatentur in terris, quorum conversatio in coelis debet esse.

Recalling how this holy planting, this fruitful vine, this, finally, the vineyard of the Lord Sabaoth, under the first fathers of the Order, sprouted forth, and, sending forth tendrils far and wide to drive away the deadly poisons round about, brought forth flowers and poured out fragrances, that by ever‑wakeful custody you may keep to cleave in all things to their footsteps, through whom, with the Lord co‑working, in the desert of this world a flower of suchlike honesty was planted. For these men, most content with monastic frugality, placing the best beginning in poverty, attained the completion of all sufficiency, dear to the Church, acceptable to bishops and prelates, and glorious in the sight of kings and princes by fame and by merit. Now, however, which we say grieving, that, although not by all nor in all things, yet by many and in many things there is said to have declined from that holy institution to such an extent that certain of you, forgetful of the first institution, utterly or in ignorance, contrary to the rule of your Order, possess villas, mills, churches and altars, kindly receive fealties and homages, hold justiciary and tributary jurisdictions, and apply every effort that the boundaries of those may be enlarged upon earth whose conversation ought to be in the heavens.

Laeditur hinc ordo penitus et vitiatur, nec est mutatio dexterae excelsi, quin immo potius de dextera transeunt in sinistram, qui, quum relicto saeculo sub paupertatis habitu Deo militare decreverunt, negotiis denuo saecularibus implicantur. Inde est, quod vobis ab iis, qui foris sunt, contentiones et litigia suscitantur, et, abbatibus in causis forensibus occupatis, plurimum in commissis, domibus et tepor ordinis et dissolutio nascitur caritatis; maxime quia in paupertate caritas plus proficit, et cupiditatis dedignata consortium, nisi illa restringatur, haec tepescit. Ideoque sanctum ac venerabilem collegium vestrum precibus et monitis, quibus possumus, exhortamur, quatenus domus illae, quae a prima sui origine in ipso ordine sunt fundatae, constitutis et ordinatis terminis sint contentae; nec velint inordinate ad ea manus extendere, quae sine laboribus et periculis multis, et deinde sine criminibus et magna confusione non poterunt retinere. Si enim relictis originalibus ordinis institutis ad communia volueritis aliorum monasteriorum iura divertere, oportebit et vos communi iure censeri, quia dignum est, ut, si qui similem cum aliis vitam suscipiunt, similem sentiant in legibus disciplinam. Ceterum domus illae, quae de aliis institutionibus ad vestrum ordinem se transtulerint, vestris omnino se satagant usibus conformare, et relictis possessionibus vel etiam commutatis, quas institutio vestra non recipit, sic se in omnibus religioni vestrae coaptent, ut, quemadmodum gaudent se in societatem ordinis, et habitus et observantiae regularis identitatem assumptas sic etiam in paupertate saecularium rerum se laetentur vestris institutionibus conformatas, quatenus inde et superno conditori magis amabiles, et nobis atque universae ecclesiae merito debeant fieri cariores.

Hence the order is wounded through and vitiated, and there is not a change of the right hand of the Most High; nay rather, they pass from the right hand into the left, who, when, with the world left behind, they decreed to soldier for God under the habit of poverty, are again entangled in secular businesses. Thence it is that for you, by those who are outside, contentions and litigations are stirred up; and, with the abbots occupied in forensic causes, very much, in the things committed and in the houses, the tepidity of the order and a dissolution of charity is born; especially because in poverty charity makes more progress, and, disdaining the fellowship of cupidity, unless that be restrained, this grows tepid. And so we exhort your holy and venerable college by prayers and admonitions, as we are able, to the end that those houses which from their first origin have been founded within the order itself be content with constituted and ordered boundaries; nor let them be willing inordinately to stretch their hands to those things which they will not be able to retain without many labors and dangers, and thereafter without crimes and great confusion. For if, with the original institutions of the order left aside, you should wish to turn aside to the common rights of other monasteries, it will be necessary also that you be reckoned by common law, because it is fitting that, if any undertake a life similar to others, they should feel a similar discipline in the laws. But as for those houses which from other institutions have transferred themselves to your order, let them by all means strive to conform themselves to your uses, and, leaving their possessions or even exchanging those which your institution does not receive, so let them in all things be coapted to your religion, that, just as they rejoice that they have been taken into the society of the order and have assumed the identity of habit and of regular observance, so also in the poverty of worldly things they may rejoice that they have been conformed to your institutions, to the end that from this they may become more lovable to the supernal Maker, and by merit may be made dearer to us and to the universal church.

Sane si super possessionibus ipsis in aliquo de monasteriis vestris Apostolicae sedis auctoritas dispensarit a nullo vestrum sumendum est inde exemplum quia temerarium est et indignum aliquem sua sibi auctoritate praesumere quod Romana ecclesia alicui monasterio certa ratione inspecta, singularibus voluit indulgere beneficiis.

Indeed, if, concerning the possessions themselves, in any one of your monasteries the authority of the Apostolic See has dispensed, an example is to be taken from this by none of you, because it is temerarious and unworthy for someone, by his own authority, to presume for himself that which the Roman Church, a definite reason having been examined, has willed to indulge to some monastery by singular benefits.

CAP. IV.

CHAPTER 4.

Regularis canonicus, qui non resignavit proprium in morte, non debet in coemeterio sepeliri; et, si de facto sepultus fuit, inde debet exhumari, si sine scandalo fieri potest.

A regular canon, who did not resign his private property at death, ought not to be buried in the cemetery; and, if in fact he was buried, he must be exhumed from there, if it can be done without scandal.

Clemens III.

Clement 3.

Super quodam canonico regulari, qui, in articulo mortis agens, licet a priore suo commonitus, proprium, quod contra regulam latenter habuerat, noluit resignare, et sic diem clausit extremum, et fuit inter alios fratres traditus sepulturae, nos duxisti necessario requirendos. Quia vero te ignorare non credimus, quid de talibus in regula beati Augustini habeatur statutum, et quod id ipsum in Laeteranensi synodo constet inhibitum manifeste, Inquisitioni tuae taliter respondemus, quod ille canonicus non tantum fuit Christiana sepultura privandus, verum etiam, si sine maximo scandalo potuit fieri, de ipsa proiici dignus est ecclesia, et extra coemeterium ecclesiae sepeliri, quum, sicut in ipsa synodo habetur expressum, nec oblatio pro eo facienda sit, nec inter fratres debeat sepulturam habere. Hoc autem, quum forte contig erit, in similibus est agendum.

Concerning a certain regular canon, who, being at the point of death, although admonished by his prior, was unwilling to resign the “proper” (private property) which he had covertly held against the rule, and so closed his last day, and was consigned to burial among the other brothers, you have led us to be necessarily inquired of. Since indeed we do not believe you to be ignorant what is established concerning such persons in the rule of blessed Augustine, and that this same thing stands manifestly prohibited in the Lateran synod, we thus respond to your inquiry, that that canon was not only to be deprived of Christian burial, but also, if it could be done without very great scandal, he is worthy to be cast out from the church itself, and to be buried outside the cemetery of the church, since, as is expressly contained in that synod, neither is an offering to be made for him, nor ought he to have burial among the brothers. This moreover, when perhaps it shall occur, is to be done in similar cases.

CAP. V.

CHAPTER 5.

Canonicus regularis potest praefici ecclesiae parochiali etiam saeculari; sed debet habere socium secum sui ordinis, si commode fieri potest.

A regular canon can be set over a parochial church, even a secular one; but he ought to have with him a companion of his order, if it can conveniently be done.

Innocentius III. V. Plebano sancti Gavinii.

Innocent 3. To the Venerable parish priest of St. Gavinus.

Quod Dei timorem prae oculis habeas, ex fructibus tuis colligitur evidenter, quum opera, quae facis, testimonium perhibeant veritati. Unde tuum in Domino propositum commendamus. Sane, sicut iam dudum auribus nostris insonuit, quondam desiderans ad frugem melioris vitae transire, officium plebani resignans, coram fratribus S. Victoris Bononiensis promissionem de tua conversione fecisti, neque professionem solennem emittens, neque habitum religionis assumens; sed nobilis vir, comes Albertus, et parochiani plebis eiusdem, attendentes, te laudabiliter praefuisse, ac de recessu tuo eidem loco iacturam non modicam imminere, desiderium tuum hactenus retardarunt, a venerabili fratre nostro Florentino episcopo impetraverunt, ut ministrares ibidem. Hoc etiam dilectus filius noster P. basilicae duodecim Apostolorum presbyter cardinalis, tunc apostolicae sedis legatus, pensata utilitate plebis proponitur annuisse, quod iam dicti comes et parochiani a nobis ratum haberi suppliciter postularunt; praesertim quum de licentia prioris sancti Victoris Bononiensis noscaris hactenus id fecisse.

That you have the fear of God before your eyes is gathered evidently from your fruits, since the works that you do bear testimony to the truth. Whence we commend your purpose in the Lord. Indeed, as has long since sounded in our ears, once desiring to pass over to the fruit of a better life, resigning the office of parish-priest, before the brothers of St. Victor of Bologna you made a promise concerning your conversion, neither making solemn profession nor assuming the habit of religion; but a noble man, Count Albert, and the parishioners of the same parish, considering that you had presided laudably, and that from your withdrawal a not small loss threatened that place, have hitherto delayed your desire, and from our venerable brother the bishop of Florence they obtained that you should minister there. This also, our beloved son P., presbyter-cardinal of the Basilica of the Twelve Apostles, then legate of the Apostolic See, having weighed the utility of the people, is reported to have assented to, which the already-mentioned count and parishioners have humbly petitioned to be held ratified by us; especially since you are known thus far to have done this by the license of the prior of St. Victor of Bologna.

Licet autem in Lateranensi concilio de monachis caveatur, ne singuli per villas et oppida, seu per quascunque pa rochiales ponantur ecclesias, sed in maiori conventu, aut cum aliquibus fratribus maneant, ne soli inter saeculares homines spiritualium hostium conflictum expectent, Salomone dicente: "Vae soli! Quia, si ceciderit, non est qui sublevet eum; " quia tamen istud de canonicis regularibus specialiter non cavetur, qui, etsi a sanctorum monachorum consortio non putentur seiuncti, regulae tamen inserviunt laxiori, et per antiquos canones etiam monachi possunt ad ecclesiarum parochialium regimen in presbyteros ordinari, ex quo debent praedicationis officium, quod privilegiatum est, exercere : sic annuendum duximus postulatis, ut exercens plebani officium, si commode fieri poterit, unum canonicum regularem tecum habeas ad cautelam, cuius in his, quae Dei sunt et regularis observantiae, tam consortio quam solatio perfruaris.

Although in the Lateran council it is provided concerning monks that individuals are not to be stationed throughout the villas and towns, or through whatever parochial churches, but that they remain in a larger convent, or with some brothers, lest, alone among secular men, they await the conflict of spiritual enemies, Solomon saying: "Woe to the solitary! For, if he shall have fallen, there is no one to lift him up; " yet because this is not provided specially concerning canons regular, who, even if they are not thought separated from the fellowship of holy monks, nevertheless serve a laxer rule, and by ancient canons even monks can be ordained as presbyters for the governance of parochial churches, whence they ought to exercise the office of preaching, which is privileged: thus we have judged that the requests should be granted, that, while exercising the office of plebanus, if it can conveniently be done, you have with you one canon regular for caution, whose fellowship as well as solace in those things which are of God and of regular observance you may enjoy.

CAP. VI.

CHAPTER 6.

Primo tractat de vestibus monachorum. Secundo de abdicatione proprietatis. Tertio de silentio.

First he treats of the garments of the monks. Second, of the abdication of property. Third, of silence.

Quarto de cibis. Quinto de officiis in genere et in specie.

Fourth about foods. Fifth about offices in general and in particular.

Idem Abbat i et Conventui Sublacensibus.

The same to the Abbot and the Convent of Subiaco.

Quum ad monasterium Sublace nse personaliter venissemus: (Et infra:) Firmiter inhibuimus, ne quis de cetero monacho rum lineis camisiis uteretur. Ad defectum autem hospitalitatis supplendum mouturam unius molendini, concessit, ampliora pro tempore concessurus, ita tamen, quod ad necessitatem pauperum sublevandam eleemosyna de cellerario conferatur. Nos autem praefatas ecclesias, quae clericis saecularibus fuerant in beneficium assignatae, ad usum revocavimus infirmorum, concessionem hospitalis, quae facta fuerat episcopo Anagnino, irritam decernentes, et statuentes, ne cuiquam ulterius in beneficium concedantur; sed infirmarius disponat de illis ecclesiis, prout ad necessitates infirmorum magis noverit expedire. Prohibemus quoque districte in virtute obedientiae sub obtestatione divini iudicii, ne quis de cetero monachorum proprium aliquo modo possideat; sed, si quis aliquid habeat proprii, totum in continenti resignet.

When we had come in person to the Sublacense monastery: (And below:) We firmly inhibited, that henceforth none of the monks use linen shirts. But to make up for the defect of hospitality, he granted the multure of one mill, about to grant greater things in due time, provided, however, that alms from the cellarer be conferred to relieve the necessity of the poor. We, moreover, recalled the aforesaid churches, which had been assigned in benefice to secular clerics, to the use of the infirm, decreeing void the grant of the hospital, which had been made to the bishop of Anagni, and establishing that they be no longer granted to anyone in benefice; but let the infirmarian dispose of those churches, as he shall know to be more expedient for the necessities of the infirm. We likewise strictly prohibit, by virtue of obedience under the obtestation of the divine judgment, that none of the monks henceforth possess anything as his own in any way; but, if anyone have anything of his own, let him immediately resign it all.

Si vero post hoc proprietatem aliquam fuerit deprehensus habere, regulari monitione praemissa de monasterio expellatur, nec recipiatur ulterius, nisi poeniteat secundum monasticam disciplinam. Quodsi proprietas apud quemquam inventa fuerit in morte, ipsa cum eo in signum perditionis extra monasterium in sterquilinio subterretur, secundum quod beatus Gregorius narrat in Dialogo se fecisse. Abbas tamen et prior frequenter inquirant et diligenter explorent, ne quis fratrum proprietatem possit habere. Unde, si quicquam alicui fuerit specialiter destinatum, non praesumat illud accipere, sed abbati, vel priori vel cellerario assignetur.

But if after this he be detected to have any property, with a regular monition having been given beforehand, let him be expelled from the monastery, nor let him be received thereafter, unless he repent according to monastic discipline. But if property be found with anyone at death, it itself with him, as a sign of perdition, outside the monastery in the dung-heap, shall be interred, according as blessed Gregory relates in the Dialogue that he did. However, let the abbot and the prior frequently inquire and diligently explore, lest any of the brothers be able to have property. Whence, if anything has been specially destined to someone, let him not presume to take it, but let it be assigned to the abbot, or to the prior or to the cellarer.

In oratorio vero, refectorio et dormitorio continuum semper silentium observetur, in claustro quoque certis horis et locis, secundum antiquam consuetudinem monasterii laudabiliter observatam, sed amodo laudabilius observandam. In refectorio vero nullus omnino carne vescatur. Nec in quibusdam solennitatibus, sicut aliquando fieri consuevit, conventus exeat cum abbate, paucis ibi relictis, ut extra refectorium edant carnes; quum in illis diebus praecipue regularis disciplina sit studiosius observanda. Sed nec extra refectorium, nisi tantum in infirmitorio, esum carnium credant sibi licere, quanqum ex indulgentia possit abbas interdum aliquos fratrum, nunc hos, nunc illos, prout necessitas postulaverit, advocare, ipsosque secum in camera sua melius et plenius exhibere.

In the oratory, indeed, the refectory, and the dormitory, let continuous silence always be observed, and in the cloister too at set hours and places, according to the ancient custom of the monastery laudably observed, but henceforth to be observed more laudably. In the refectory, moreover, let no one at all eat meat. Nor, on certain solemnities, as it has sometimes been the custom to do, is the convent to go out with the abbot, a few being left there, so that they may eat meats outside the refectory; since on those days especially the regular discipline ought to be observed more zealously. But neither outside the refectory—except only in the infirmary—are they to think the eating of meats is permitted to them, although by indulgence the abbot may sometimes summon some of the brothers—now these, now those—as necessity shall require, and entertain them with him in his own chamber better and more fully.

Porro debiles et infirmi, qui minutione indigent vel aliqua medicina, non seorsum in cameris, sed omnes in infirmitorio quae necessaria fuerint sibi tam in carnibus quam in aliis recipiant competenter. Quodsi quis eorum debilis fuerit, aut etiam delicatus, ut non possit communibus cibis esse contentus, sic ei provideatur sine scandalo aliorum, ut, si abbas vel prior voluerit in refectorio misericordiam ei facere specialem, cibum aliquem competentem, non ante illum, sed ante se faciat apportari, de quo ipse illi faciat pitantiam pro sustentatione naturae. Tales autem ad agenda officia monasterii deputentur, qui fideles fuerint et discreti.

Furthermore, the weak and the infirm, who are in need of bloodletting or some medicine, should receive in the infirmary—not separately in chambers—whatever things are necessary for them, suitably, both in meats and in other matters. But if any of them should be weak, or even delicate, so that he cannot be content with the common foods, let provision be made for him without scandal to the others, such that, if the abbot or the prior should wish to show special mercy to him in the refectory, he should have some suitable food brought not before that man, but before himself, from which he himself may make a pittance for him for the sustentation of nature. Moreover, let such men be deputed to conduct the offices of the monastery as shall be faithful and discreet.

Nec alicui committatur aliqua obedientia perpetuo possidenda, tanquam in sua sibi vita locetur; sed, quum oportuerit amoveri, sine contradictione qualibet revocetur. Prior autem prae ceteris post abbatem potens sit in opere et sermone, ut exemplo vitae verboque doctrinae fratres suos et instruere possit in bono, et a malo etiam revocare; zelum religionis habens secundum conscientiam, ut delinquentes corripiat et castiget, obedientes vero foveat et confortet. Abbas vero, cui omnes in omnibus reverenter obediant, quanto frequentius poterit, sit cum fratribus in conventu, vigilem curam et diligentem sollicitudinem gerens de omnibus, ut de officio sibi commisso dignam Deo possit reddere rationem.

Nor let any obedience be entrusted to anyone to be possessed in perpetuity, as though it were leased to him for his own lifetime; but, when it must needs be removed, let him be recalled without any contradiction whatsoever. But let the Prior, before the rest, after the Abbot, be potent in work and in word, so that by the example of his life and by the word of doctrine he may both be able to instruct his brothers in good, and also to recall them from evil; having zeal of religion according to conscience, that he may correct and chastise delinquents, but the obedient however he should cherish and strengthen. The Abbot, moreover, to whom all in all things should reverently obey, as often as he shall be able, let him be with the brothers in the convent, bearing vigilant care and diligent solicitude for all things, so that he may be able to render to God a worthy account concerning the office committed to him.

Quodsi praevaricator ordinis fuerit aut contemptor, seu negligens aut remissus, pro certo se noverit non solum ab officio deponendum, sed et alio modo secundum regulam [graviter] castigandum : quum offensa non solum propria, verum etiam aliena de suis manibus requiratur. Nec aestimet abbas, quod super habenda proprietate possit cum aliquo monacho dispensare; quia abdicatio proprietatis, sicut et custodia castitatis, adeo est annexa regulae monachali, ut contra eam nec summus Pontifex possit licentiam indulgere.

If he should be a prevaricator of the order or a contemner, or negligent or remiss, let him know for certain that he must be deposed not only from office, but also in another way according to the rule [gravely] chastised : since offense not only his own, but even another’s, is demanded from his hands. Nor let the abbot suppose that, concerning the having of property, he can dispense with any monk; because the abdication of property, just as the custody of chastity, is so annexed to the monastic rule, that against it not even the Supreme Pontiff can grant license.

CAP. VII.

CHAPTER 7.

Primo statuit de conciliis regularium provincialibus celebrandis singulis trienniis. Secundo moderatur numerum evectionum et personarum venientium. Tertio disponit de instructoribus et praesidentibus capitulo.

First, he establishes that provincial councils of the regulars be celebrated every three years. Secondly, he moderates the number of evections (travel-passes) and of persons coming. Thirdly, he provides for the instructors and the presidents of the chapter.

Quarto de tempore, quo duret capitulum, et quid ibi fiet. Quinto quod observetur quod ibi fiet. Sexto de capitulo sequenti.

Fourth, concerning the time during which the chapter endures, and what will be done there. Fifth, that what will be done there be observed. Sixth, concerning the subsequent chapter.

Septimo de communi vita ducenda. Octavo de visitatoribus eligendis et ipsorum officio. Nono extendit ad canonicos regulares.

Seventh, on a common life to be led. Eighth, on visitors to be chosen and their office. Ninth, he extends it to canons regular.

Decimo providet super discordia visitatorum. Undecimo hortatur dioecesanos ad monasteriorum reformationem. Duodecimo praecipit protervos et similes compesci ab offensis monasteriorum.

Tenth, he provides concerning the discord of the visitors. Eleventh, he exhorts the diocesans to the reformation of monasteries. Twelfth, he prescribes that the insolent and the like be restrained from offenses against the monasteries.

Et haec divisio sufficit pro summario.

And this division suffices for the summary.

Idem in concilio generali.

The same in the general council.

In singulis regnis sive provinciis fiat de triennio in triennium, salvo iure dioecesanorum pontificum, commune capitulum abbatum atque priorum, abbates proprios non habentium, qui non consueverunt tale capitulum celebrare; ad quod universi conveniant, praepeditionem canonicam non habentes, apud unum de monasteriis ad hoc aptum; hoc adhibito moderamine, ut nullus eorum plus quam sex evectiones et octo personas adducat. Advocent autem [caritative] in huiusmodi novitatis primordiis duos Cisterciensis ordinis vicinos abbates ad praestandum sibi consilium et auxilium opportunum, quum sint in huiusmodi capitulis celebrandis ex longa consuetudine plenius informati; qui absque contradictione duos sibi de ipsis associent, quos viderint expedire, ac ipsi quatuor praesint capitulo universo ita, quod ex hoc nullus eorum sibi auctoritatem praelationis assumat, unde, quum expedierit, provida possit deliberatione mutari. Huiusmodi vero capitulum aliquot certis diebus continue iuxta morem Cisterciensis ordinis celebretur, in quo diligens habeatur tractatus de reformatione ordinis et observantia regulari.

In each kingdom or province, saving the right of the diocesan bishops, let there be held from triennium to triennium a common chapter of abbots and of the priors of those not having their own abbots, who are not accustomed to celebrate such a chapter; to which all may gather, not having a canonical impediment, at one of the monasteries apt for this; with this moderation applied, that none of them bring more than six mounts and eight persons. Let them also [charitably] in the beginnings of a novelty of this sort call two neighboring abbots of the Cistercian order to furnish them suitable counsel and aid, since they are more fully informed by long custom in celebrating chapters of this kind; and let these, without objection, associate to themselves two of them whom they judge expedient, and let these four preside over the whole chapter, in such wise that from this none of them assume to himself the authority of prelacy, so that, when it shall be expedient, it may be capable of being changed by prudent deliberation. And let a chapter of this sort be celebrated continuously for several fixed days according to the custom of the Cistercian order, in which a diligent discussion shall be had concerning the reformation of the order and regular observance.

Et quod statutum fuerit illis quatuor approbantibus, [ab omnibus] inviolabiliter observetur omni excusatione [et] contradictione et appellatione remotis, proviso nihilominus, ubi sequenti termino debeat capitulum celebrari. Et qui convenerint vitam ducant communem, et faciant proportionabiliter simul omnes communes expensas ita, quod, si non omnes poterunt in eisdem, saltem plures simul in diversis domibus commorentur. Ordinentur etiam in eodem capitulo religiosae ac circumspectae personae, quae singulas abbatias eiusdem regni seu provinciae non solum monachorum, sed etiam monialium, secundum formam sibi praefixam, vice nostra studeant visitare, corrigentes et reformantes quae correctionis et reformationis officio viderint indigere, ita, quod, si rectorem loci cognoverint ab administratione penitus amovendum, denuncient episcopo proprio, ut illum amovere procuret.

And whatever shall have been decreed, with those four approving, [by all] let it be inviolably observed, with every excuse [and] contradiction and appeal removed, provision being made nonetheless as to where the chapter is to be celebrated at the following term. And let those who have convened lead a common life, and make all common expenses together proportionally, such that, if not all can be in the same lodgings, at least several together should stay in different houses. Let religious and circumspect persons likewise be appointed in the same chapter, who shall strive, in our stead, to visit each abbey of the same kingdom or province, not only of monks but also of nuns, according to the form prescribed to them, correcting and reforming the things they shall have seen to need the office of correction and reformation, in such wise that, if they know the rector of the place must be utterly removed from administration, let them denounce it to the proper bishop, that he may procure to remove him.

Quod si non fecerit, ipsi visitatores hoc referant ad apostolicae sedis examen. Hoc ipsum regulares canonicos secundum ordinem suum volumus et praecipimus observare. Si vero in hac novitate quicquam difficultatis emerserit, quod per praedictas personas nequeat expediri, ad apostolicae sedis iudicium absque scandalo referatur, ceteris irrefragabiliter observatis, quae concordi fuerint deliberatione provisa.

But if he does not do this, the themselves visitors shall report it to the examination of the apostolic see. This very thing we wish and we command the regular canons to observe according to their own order. But if in this novelty any difficulty should emerge, which cannot be expedited by the aforesaid persons, let it be referred to the judgment of the apostolic see without scandal, with the rest irrefragably observed, which shall have been provided by concordant deliberation.

Porro dioecesani episcopi monasteria sibi subiecta ita studeant reformare, ut, quum ad ea praedicti visitatores accesserint, plus in illis inveniant, quod commendatione, quam quod correctione sit dignum, attentissime praecaventes, ne per eos dicta monasteria indebitis oneribus aggraventur, quia, sicut volumus superiorum iura observari, ita inferiores nolumus iniurias sustinere. Ad hoc districte praecipimus tam dioecesanis episcopis quam personis, quae praeerunt capitulis celebrandis, ut per censuram ecclesiasticam appellatione remota compescant advocatos, patronos, vicedominos, rectores et consules, magnates et milites, seu quoslibet alios, ne monasteria praesumant offendere in personis aut rebus, et, si forsitan offenderint, eos ad satisfactionem compellere non omittant, ut liberius et quietius omnipotenti Deo valeant famulari.

Moreover, let the diocesan bishops strive to reform the monasteries subject to them in such a way that, when the aforesaid visitors shall have come to them, they may find in them more that is worthy of commendation than of correction, taking the greatest care lest through them the said monasteries be burdened with undue burdens; for, just as we wish the rights of superiors to be observed, so we are unwilling that inferiors suffer injuries. To this end we strictly command both the diocesan bishops and the persons who preside over chapters to be held, that by ecclesiastical censure, appeal removed, they restrain advocates, patrons, vicedomini, rectors and consuls, magnates and knights, or any others, lest they presume to offend the monasteries in persons or goods; and, if by chance they should offend, let them not omit to compel them to satisfaction, so that they may be able to serve almighty God more freely and more quietly.

CAP. VIII.

CHAPTER 8.

Primo tractat de correctione monachorum. Secundo de correctione abbatum, tertio visitatorum. Quarto de saecularibus in monasteriis beneficiatis.

First it treats of the correction of monks. Second of the correction of abbots, third of visitators. Fourth of seculars beneficed in monasteries.

Quinto constitutionem extendit ad moniales. Hoc sufficiat pro summario.

Fifthly, he extends the constitution to nuns. Let this suffice for the summary.

Honorius III. Abbatibus et Monachis in Lombardia et Marchia Tervisina constitutis.

Honorius 3. To the Abbots and Monks established in Lombardy and the Trevisan March.

Ea, quae pro rel igionis honestate ac religiosorum salute provide ordinantur, apostolico munimine sunt roboranda, ut suscipiantur devotius et diligentius observentur. Quum ergo per dilectum filium abbatem Montisbelli quaedam capitula nobis fuerint praesentata, quae ad castigandum transgressiones multiplices et excessus, quos in quibusdam coenobiis invenerat, videbantur pro salute et honestate vestra laudabiliter statuenda: nos ea examinari et corrigi fecimus, et praecipimus, ut inviolabiliter observetis, quae sigillis venerabilium fratrum nostrorum H. Ostiensis et N. Tusculanensis episcoporum muniri fecimus ad cautelam. Ad haec volumus et praesentium auctoritate praecipimus, ut visitatores ad generale capitulum convocent abbates et priores non habentes abbates proprios tam exemptos, quam non exemptos Lombardiae et Marchiae, qui non consueverunt huiusmodi capitulum celebrare, providentes, ut in ipso capitulo generali, canonico impedimento sublato, eos, qui contempserint vel neglexerint convenire, sublato cuiuslibet contradictionis et appellationis obstaculo censura ecclesiastica compellant, et usque ad satisfactionem condignam sententiam, quam in eos rite tulerint, non relaxent, eadem censura facturi quae in eodem capitulo deliberatione provida fuerint ordinata firmiter observari, reddituri tam ipsi quam visitatores et alii iuxta cuiuslibet ministerium Domino, in cuius conspectu nuda sunt omnia et aperta, in extremo examine rationem, si omnem sollicitudinem et diligentiam, quae circa correctionem et reformationem ordinis ac visitationem coenobiorum impendendae fuerint, neglexerint adhibere. Porro, quum visitatores, secundum statutum generalis concilii ordinati a generali abbatum capitulo, processerint ad visitationis officium exsequendum, de statu monachorum et observantiis regularibus diligenter inquirant, et tam in spiritualibus quam in temporalibus corrigant et reforment quae viderint corrigenda, ita tamen, quod monachos delinquentes per abbatem loci corrigi faciant, eisque iniungi poenitentiam salutarem iuxta beati Benedicti regulam et apostolica instituta, non secundum normam pravae consuetudinis, quae quasi pro lege in quibusdam ecclesiis inolevit.

Those things which, for the honor of religion and for the salvation of religious are providently ordained, are to be strengthened by apostolic muniment, so that they may be received more devoutly and observed more diligently. Therefore, since through our beloved son, the abbot of Montisbelli, certain chapters were presented to us, which, for your salvation and honor, seemed laudably to be established for chastising multiple transgressions and excesses which he had found in certain coenobia: we caused these to be examined and corrected, and we command that you inviolably observe those which we caused, by way of caution, to be fortified with the seals of our venerable brothers H., bishop of Ostia, and N., bishop of Tusculum. To these moreover we will, and by the authority of these presents we prescribe, that the visitors summon to a general chapter the abbots and the priors not having their own abbots, both exempt and non‑exempt, of Lombardy and of the Trevisan March, who have not been accustomed to celebrate a chapter of this kind, providing that in that same general chapter, canonical impediment being removed, they compel by ecclesiastical censure those who shall have despised or neglected to convene, the obstacle of any contradiction and appeal being removed; and that they do not relax, until condign satisfaction, the sentence which they shall rightly have brought against them, by the same censure to bring it about that the things which in that same chapter shall have been established by provident deliberation be firmly observed, they themselves as well as the visitors and others, according to each one’s ministry, to render an account to the Lord, in whose sight all things are naked and open, at the ultimate examination, if they shall have neglected to apply all solicitude and diligence which ought to be expended around the correction and reformation of the order and the visitation of the coenobia. Moreover, when the visitors, according to the statute of the general council, appointed by the general chapter of the abbots, shall have proceeded to execute the office of visitation, let them diligently inquire concerning the state of the monks and the regular observances, and in things spiritual as well as temporal let them correct and reform what they shall have seen ought to be corrected; yet in such a way that they cause delinquent monks to be corrected by the abbot of the place, and that a health‑giving penance be enjoined upon them according to the Rule of blessed Benedict and the apostolic institutes, not according to the norm of a depraved custom, which has grown up, as if for law, in certain churches.

Ipsi etiam visitatores monachos, quos contumaces invenerint et rebelles, iuxta modum culpae vice nostra regulari censura percellant absque personarum delectu, non parcendo rebellibus ob suam pertinaciam vel potentiam amicorum, quin ovem morbidam eiiciant ab ovili, ne inficiat sanas oves. Si vero abbates in corrigendis iuxta visitatorum mandatum et regularia instituta in se ipsis seu monachis inventi fuerint negligentes, proclamentur et corripiantur, et ita puniantur publice in capitulo generali, quod poena ipsorum sit aliis in exemplum. Quod si abbas aliquis non exemptus fuerit a visitatoribus nimis negligens et remissus inventus, id loci dioecesano denuncient sine mora, et per illum detur ei fidelis et providus coadiutor usque ad capitulum generale.

Let the visitors themselves also strike with regular censure, in our stead and according to the measure of the fault, those monks whom they shall have found contumacious and rebellious, without selection of persons, sparing not the rebellious on account of their pertinacity or the power of their friends, nay rather let them cast out the diseased sheep from the fold, lest it infect the healthy sheep. But if the abbots, in correcting according to the mandate of the visitors and the regular institutes, in themselves or in the monks, shall have been found negligent, let them be proclaimed and reproved, and so be punished publicly in the general chapter that their punishment may be an example to others. And if an abbot any not exempt shall have been found by the visitors too negligent and remiss, let them report this without delay to the diocesan of that place, and through him let a faithful and provident coadjutor be given to him until the general chapter.

Si autem dilapidator inventus fuerit vel alias merito amovendus, per dioecesanum, postquam hoc sibi a visitatoribus denunciatum fuerit, amoveatur absque iudiciorum strepitu a regimine abbatiae, ac monasterio provideatur interim administrator idoneus, qui temporalium curam gerat, donec ipsi monasterio fuerit de abbate provisum. Quodsi forsitan episcopus hoc adimplere noluerit vel neglexerit, visitatores vel praesidentes in capitulo generali defectum episcopi apostolicae sedi non differant intimare. Haec eadem circa exemptos abbates fieri praecipimus per visitatores vel praesidentes in capitulo generali, depositione tantum ipsorum sedi apostolicae reservata, ita, ut abbate, qui amovendus videbitur, interim per visitatores vel in capitulo praesidentes ab administratione suspenso administrator idoneus monasterio deputetur.

If, however, he be found a dilapidator or otherwise deserving by merit to be removed, let him be removed by the diocesan, after this has been denounced to him by the visitors, from the governance of the abbacy without the clamor of judgments, and let a suitable administrator be provided to the monastery in the meantime, who may bear the care of temporalities, until provision shall have been made of an abbot for the monastery itself. But if perhaps the bishop shall be unwilling to fulfill this or shall have neglected it, let the visitors or the presidents in the general chapter not delay to intimate to the Apostolic See the bishop’s default. We likewise command that these same things be done concerning exempt abbots by the visitors or the presidents in the general chapter, the deposition only of them being reserved to the Apostolic See, such that, the abbot who shall seem one to be removed being in the meantime suspended from administration by the visitors or the presidents in the chapter, a suitable administrator be deputed to the monastery.

Illorum autem excessus et alia, quae visa fuerint intimanda, capitulo praesidentes nobis denuncient per fideles nuncios et prudentes, quibus de communi contributione abbatum iuxta cuiuslibet facultatem sufficienter ministrentur expensae. Sequentes autem visitatores perquirant priorum visitatorum vestigia diligenter, et eorum negligentias et excessus referant sequenti capitulo generali, ut iuxta culpam publice debitam poenam portent. Idem etiam de abbatibus praesidentibus generali capitulo praecipimus observari.

Moreover, let those presiding over the chapter report to us the excesses of those persons and other things which shall have seemed worthy of being intimated, through faithful and prudent envoys, to whom expenses shall be sufficiently provided from the common contribution of the abbots, according to each one’s means. The subsequent visitors shall diligently seek out the traces of the prior visitors, and report their negligences and excesses to the next general chapter, so that, according to the fault, they may bear the punishment due, publicly. We likewise command that the same be observed concerning the abbots presiding over the general chapter.

Praecipimus quoque, ut in nullo monasterio ad praebendas recipiant de cetero abbates et monachi clericos saeculares, nec hi, qui iam recepti sunt, locum vel vocem in capitulo, dormitorio vel refectorio seu claustro sibi vindicare contendant, seu monachorum coetibus importune se praesumant miscere, sed beneficiis sibi concessis contenti conversentur honeste, opportuna obsequia in monasteriis fideliter impendentes, nihilque ultra in spiritualibus aut temporalibus exigant in ipsis monasteriis vel usurpent. Si qui vero talium a visitatoribus inventi fuerint criminosi, per dioecesanum episcopum in non exemptis, et per visitatores vel praesidentes, generali capitulo in exemptis monasteriis beneficiis priventur eisdem. Haec autem omnia etiam in monasteriis, quae non habent abbates proprios, sed priores, nec non in monasteriis monialium, quoad articulos abbatissis et monialibus congruentes, praecipimus observari.

We also prescribe that in no monastery henceforth are abbots and monks to receive secular clerics to prebends, nor are those who have already been received to strive to vindicate for themselves place or voice in chapter, dormitory, or refectory or cloister, or to presume importunately to mingle themselves with the assemblies of the monks; but, content with the benefices granted to them, let them conduct themselves honorably, faithfully expending suitable services in the monasteries, and let them demand or usurp nothing further in spirituals or temporals in those same monasteries. But if any such shall have been found criminal by the visitors, let them be deprived of the same benefices by the diocesan bishop in non-exempt, and by the visitors or the presidents of the general chapter in exempt monasteries. Moreover, we prescribe that all these things be observed also in monasteries which do not have their own abbots but priors, and likewise in monasteries of nuns, as regards the articles congruent to abbesses and nuns.

TITULUS XXXVI. DE RELIGIOSIS DOMIBUS, UT EPISCOPO SINT SUBIECTAE.

TITLE 36. CONCERNING RELIGIOUS HOUSES, THAT THEY BE SUBJECT TO THE BISHOP.

CAP. I.

CHAPTER 1.

Si dubitatur, in cuius dioecesi sit basilica consecranda, ille episcopus consecrabit, qui prius in illo loco episcopalia exercebat.

If it is doubted in whose diocese a basilica is to be consecrated, that bishop will consecrate who previously exercised episcopal functions in that place.

Gregorius Victori Archiepiscopo Neapolis.

Gregory to Victor, Archbishop of Naples.

Nunc autem ad hanc basilicam, quae dedicanda est, illud debet disquiri, quis, id est cuius civitatis episcopus, antequam basilica, quae nuper fabricata est, fundaretur, baptizaverit incolas, et ad cuius consignationem sub annua devotione concurrerint. Non enim terminis haec aut locis convenit definiri, sed illius facere dioecesim, qui superius continetur, ut constet, commanentes a quo fuerint lavacri regeneratione purgati, et ideo, fratres carissimi, amotis ambagibus et omni circuitione semota haec vos modis omnibus convenit investigare, ut ille maxime ad consecrationem vocetur, cui per hunc modum, quem scripsimus, constat debere permitti.

Now, however, with regard to this basilica, which is to be dedicated, that must be inquired: who, that is the bishop of what city, before the basilica, which has been newly fabricated, was founded, baptized the inhabitants, and to whose consignation under annual devotion they have flocked. For it is not fitting that these things be defined by boundaries or places, but to make it the diocese of him who is contained above, so that it may stand established by whom the dwellers have been cleansed by the laver of regeneration; and therefore, dearest brethren, with circumlocutions removed and all circuity set aside, it befits you by all means to investigate these things, so that he especially may be called to the consecration, to whom, by this mode which we have written, it is agreed that it ought to be permitted.

CAP. II.

CHAPTER 2.

Nihil iuris deperit episcopo, in cuius dioecesi sita est ecclesia, quam Papa unit ecclesiae alterius diocesis. Et est casus quotidianus.

No right perishes to the bishop, in whose diocese the church is situated, which the Pope unites to the church of another diocese. And it is a quotidian case.

Idem Agapito Abbati.

The same to Abbot Agapitus.

Quia monasterium quod in fundo Marciano provinciae Campaniae situm est, [ita] hostilitate faciente [a congregatione] funditus dicitur desolatum, [ut ne unus exinde monachus, qui aliquam illic sollicitudinem vel curam debeat adhibere, remanserit,] illud tuo monasterio cum omnibus rebus suis, vel quae ei competunt actionibus, utile perspeximus uniendum, [ut res eius tenendi vel a detinentibus vindicandi libera tibi sit et sine aliqua dubietate licentia. In quo etiam studii tui sit monachos deputare, qui illic tempore, quo intervallum de hoste fuerit, et opus Dei celebrare, et decenter debeant deservire. Nec aliqua illud praesumas excusatione negligere, quod ideo curae tuae, ut sollicitudinem illic debeas adhibere, committitur.] Ipsum autem monasterium sic tuae nos ordinationi commisisse cognoscas, ut tamen iurisdictionem illic non episcopus Surrentinus, in cuius civitate monasterium tuum est situm, sed Nucerinus, cuius est dioecesis, habeat.

Because the monastery which is situated on the Marcian estate of the province of Campania, [thus] with hostility at work [by a gathering] is said to have been desolated to the very foundations, [so that not even one monk from there, who ought to apply some solicitude or care in that place, remained,] we have perceived it useful to be united to your monastery, together with all its goods, and with the actions which pertain to it, [so that the license of holding its property, or of vindicating it from those detaining it, may be free to you and without any doubt. In which matter also let it be of your zeal to appoint monks, who there, at the time when there shall be an interval from the enemy, both may celebrate the Work of God and suitably ought to minister. Nor presume to neglect it under any excuse, since for that reason it is committed to your care, that you should apply solicitude there.] But know that we have so committed that monastery to your ordering, yet such that the jurisdiction there be had not by the Bishop of Sorrento, in whose city your monastery is situated, but by the Bishop of Nocera, whose diocese it is.

Nam sic huius loci ordinationem disponimus, ut tamen iura sua singuli s episcopis inviolata servemus.

For thus do we arrange the ordination of this place, that nevertheless we preserve each bishop’s own rights inviolate.

CAP. III.

CHAPTER 3.

Episcopo subsunt omnia loca pia, et ad eius sollicitudinem debent ordinari ad usum destinatum.

All pious places are subject to the bishop, and they ought to be ordered under his solicitude for their destined use.

Ex decretis Eugenii Papae.

From the decrees of Pope Eugenius.

De xenodochiis et aliis similibus locis per sollicitudinem episcoporum, in quorum dioecesi exsistunt, ad easdem utilitates, quibus constituta sunt, ordinentur.

Concerning xenodochia and other similar places, through the solicitude of the bishops, in whose diocese they exist, let them be ordered to the same utilities for which they were constituted.

CAP. IV.

CHAPTER 4.

Locus, auctoritate episcopi ad usum hospitalitatis deputatus, est religiosus, et ad mundanos usus redire non debet.

A place, deputed by the authority of the bishop to the use of hospitality, is religious, and ought not to return to mundane uses.

Urbanus III. Ariminensi Episcopo.

Urban III. To the Bishop of Rimini.

Ad haec super eo, quod quaesitum est a nobis, utrum hospitalis domus possit in saecularem habitum commutari, inquisitioni tuae taliter respondemus, quod, si locus ille ad hospitalitatis usum et pauperum provisionem fuerit, sicut moris est, auctoritate pontificis destinatus, quum sit religiosus, non debet mundanis usibus deputari, sicut de vestibus et ligneis vasis, et aliis utensilibus ad cultum religionis per pontificem deputatis, antiqua consuetudo indubitanter observat, et venerabilium Patrum edocent sanctiones.

To these things, concerning this, that it has been asked of us whether a house of hospitality can be changed into a secular habit, we respond thus to your inquiry: that, if that place has been, as is the custom, designated by authority of the pontiff for the use of hospitality and the provision of the poor, since it is religious, it ought not to be deputed to worldly uses, just as ancient custom undoubtedly observes concerning garments and wooden vessels, and other utensils assigned by the pontiff to the cult of religion, and the sanctions of the venerable Fathers instruct.

CAP. V.

CHAPTER 5.

Locus religious debet reformari de religiosis duntaxat, non de saecularibus, nisi in defectum religiosorum.

A religious place ought to be reformed by religious only, not by seculars, unless for want of religious.

Innocentius III. Constantinopolitano Patriarchae.

Innocent III. To the Patriarch of Constantinople.

Inter quatuor (Et infra: [cf. c.8.de mai. et ob. I.33.])De monasteriis quoque Graecorum, in saeculares canonicos convertendis, fraternitati tuae taliter respondemus, quod, Quamdiu monasteria per regulares viros, sive Graecos sive Latinos, remanere potuerint ordinata, non sunt ad saeculares clericos transferenda. Sed si regulares defuerint, propter eorum defectum in eis saeculares clerici poterunt ordinari [Praeterea etc.

Among the four (And below: [cf. ch.8.on maj. and ob. 1.33.])On the monasteries also of the Greeks, to be converted into secular canons, we thus respond to your fraternity, that, As long as the monasteries can remain ordered by regular men, whether Greeks or Latins, they are not to be transferred to secular clerics. But if regulars are lacking, on account of their defect secular clerics can be ordained in them [Moreover etc.

Dat. Ferentini IV. Non. Aug.

Dated at Ferentino, on the 4th before the Nones of August (August 2).

Ao. IX. 1206.]

Year 9. 1206.]

CAP. VI.

CHAPTER 6.

Ecclesia, sita in diocesi episcopi, tenetur sibi in epscopalibus respondere, nisi appareant remissa legitime; et potest episcopus remittendo episcopalia censum sibi retinere.

The Church, situated in the bishop's diocese, is bound to render to him in episcopal matters (episcopal dues), unless they appear to have been legitimately remitted; and the bishop can, by remitting the episcopal dues, retain the census to himself.

Idem Abbati et Fratibus Cryptae ferratae.

The same to the Abbot and Brothers of Grottaferrata.

Constitutus in praesentia nostra venerabilis frater noster episcopus Albanensis in ecclesia Castri, quod Pauli dicitur, in qua ius patronatus monasterio vestro recognoscebat, a vobis ius episcopale duplici ratione petebat; primo, quoniam sita erat in dioecesi Albanensi, et ideo de iure communi ei tenebatur in episcopalibus respondere; secundo, quoniam in multis privilegiis Romanorum Pontificum, distinguentibus fines dioecesis Albanensis, inter alias ecclesias, in quibus iurisdictionem exercet, haec Albanensi ecclesiae auctoritate apostolica confirmatur. Verum oeconomus vester proposuit ex adverso, quod, etsi ecclesia sita esset in dioecesi Albanensi, et in privilegio ipsius episcopi non sine subreptionis vitio eius esset nomen inscriptum, ei tamen non tenebatur in aliquo respondere, quum Albericus, quondam fundator ipsius, de assensu felicis recordationis B. Papae praedecessoris nostri monasterio Cryptae ferratae saepe dictam ecclesiam contulisset. Praeterea bonae memoriae Dominicus Lavitanus episcopus, de quo non erat contentio inter partes, qui fuerat episcopus Albanensis, universas ecclesias, ad vestrum monasterium pertinentes, in dioecesi eius sitas, et quicquid iuris tam in monasterio vestro Cryptae ferratae, quam in eis habebat, in emphyteusim sub annua octo denariorum usualium pensione quos annatas in capite publicum nominat instrumentum monasterio vestro concessit, ita videlicet, ut liceret abbati et fratribus eiusdem monasterii a quocunque vellent episcopo tam ordinationem clericorum quam consecrationem altarium in monasterio ipso et praedictis ecclesiis obtinere, in quibus etiam vobis tertiam partem mortuariorum indulsit, et C. Papa praedecessor noster quod ab eo factum fuerat suo privilegio confirmavit, et ex certa scientia statuit in perpetuum observandum. Verum, etsi ecclesia ipsa fuisset aliquando ecclesiae Albanensi subiecta, monasterium tamen vestrum nihilominus legitima se poterat praescriptione tueri, quum per quadraginta annos ipsam pacifice possedisset, quod per testes idem nisus est oeconomus comprobare. Ceterum oeconomus episcopi memorati ad obiecta respondit, quod concessio fundatoris Albanensi ecclesiae non nocebat, quum fundator solum ius patronatus monasterio concesserit memorato, et ipse super iure patronatus vobis controversiam non moveret; concessionem autem episcopi Lavitani non tenere dicebat, utpote continentem simoniacam pravitatem. Quum enim tertiam partem mortuariorum monasterio concessisset eidem, et tam in ordinationibus clericorum quam altarium consecrationibus indulsisset ei plenariam libertatem, sic videlicet, ut ea possent a quocunque mallent episcopo sine contradictione cuiuslibet obtinere: non est dubium, quin quum spilitualia haec exsistantt eo ipso, quod super his recompensationem certae pensionis accepit, commiserit vitium simoniae.

Constituted in our presence, our venerable brother, the bishop of Albano, in the church of the Castle which is called Pauli, in which he acknowledged the right of patronage to your monastery, was seeking from you the episcopal right on a double ground; first, because it was situated in the Alban diocese, and therefore by the common law it was held to answer to him in episcopal matters; second, because in many privileges of the Roman Pontiffs, distinguishing the boundaries of the Alban diocese, among other churches in which he exercises jurisdiction, this one for the Alban church is confirmed by apostolic authority. But your oeconomus proposed on the opposite side that, even if the church were situated in the Alban diocese, and in the privilege of that bishop his name had been inscribed not without the vice of subreption, nevertheless it was not held to answer him in anything, since Alberic, once the founder of it, with the assent of B. of happy memory, the Pope, our predecessor, had conferred the oft‑said church upon the monastery of Grottaferrata. Moreover, of good memory Bishop Dominicus of Lavita, about whom there was no contention between the parties, who had been bishop of Albano, all the churches pertaining to your monastery, situated in his diocese, and whatever right he had both in your monastery of Crypta ferrata and in them, granted to your monastery in emphyteusis under an annual pension of eight usual denarii, which the public instrument at the head names annates, with this proviso, namely, that it should be permitted to the abbot and brothers of the same monastery to obtain from whatever bishop they wished both the ordination of clerics and the consecration of altars in the monastery itself and in the aforesaid churches, in which also he indulged you with a third part of the mortuaries; and C., our predecessor the Pope, confirmed what had been done by him by his privilege, and by certain knowledge established it to be observed in perpetuity. But, even if that church had at some time been subject to the Alban church, your monastery nevertheless could no less protect itself by legitimate prescription, since for forty years it had peacefully possessed it, which the same oeconomus tried to prove through witnesses. Moreover, the oeconomus of the aforementioned bishop responded to the objections that the grant of the founder did not harm the Alban church, since the founder had granted only the right of patronage to the aforesaid monastery, and he was not raising a controversy with you concerning the right of patronage; but he said that the concession however of the Lavitan bishop did not hold, as containing simoniacal depravity. For when he had granted to the monastery the same third part of the mortuaries, and had indulged it with full liberty both in ordinations of clerics and in consecrations of altars, namely, that they could obtain these from whatever bishop they preferred without the contradiction of anyone: it is not doubtful that, since these are spiritual things, by the very fact that he accepted recompense of a fixed pension concerning these, he committed the vice of simony.

Unde contractus huiusmodi, velut simoniacus, nullam obtinet firmitatem. Confirmatio autem apostolicae sedis fuerat super hoc per subreptionem obtenta, quum in ea de pensione nulla mentio habeatur. (Et infra:) Quum autem nec insolitum sit, nec novum, ut, quum episcopi ecclesias aliquas tam in spiritualibus quam in temporalibus concesserint piis locis, aliquid sibi reservent in eis nomine pensionis, nos quoque, quum vel libertatis privilegium, vel protectionis praesidium aliquibus ecclesiis indulgemus, gratis accipiamus censum gratis oblatum, et in literis nostris ad successorum nostrorum memoriam census exprimamus et etiam quantitatem : (Et infra:) Nos igitur, auditis his et aliis hinc inde propositis, oeconomum monasterii vestri oeconomo eiusdem episcopi ecclesiae Lavicanae nomine in solutionem pensionis praedictae, iuxta ratam, quae contingit ecclesiam praedictam, et restitutionem subtractae a quadraginta annis, secundum ratam eandem, per diffinitivam sententiam condemnamus, et eundem oeconomum vestrum ab impetitione oeconomi eiusdem episcopi super aliis reddimus absolutum, perpetuum illi silentium imponentes.

Whence a contract of this sort, as simoniacal, obtains no firmness. But the confirmation of the Apostolic See had been obtained on this point by subreption, since in it no mention is made of the pension. (And below:) Since, however, it is neither unusual nor new that, when bishops have granted some churches to pious places both in spirituals and in temporals, they reserve something to themselves in them in the name of a pension, we also, when we grant to certain churches either or a privilege of liberty or the safeguard of protection, receive gratis a census freely offered, and in our letters, for the memory of our successors, we express the census and even the quantity : (And below:) We therefore, having heard these and others on both sides set forth, by a definitive sentence condemn the oeconomus of your monastery to the oeconomus of that same bishop, in the name of the Lavican church, to the payment of the aforesaid pension, according to the rate which falls to the aforesaid church, and to the restitution of what has been withheld for forty years, according to the same rate; and we render that same oeconomus of yours absolved from the imputation of the oeconomus of that same bishop on the other points, imposing perpetual silence upon him.

Licet autem in instrumento concessionis praedicti episcopi Lavicani expressa fuerit certa poena quam pars contractum non servans solveret observanti, quum tamen utraque pars venisse contra illum ex confessione propia convincatur, quum et pars vestra episcopo subtraxerit pensionem et episcopus procurationem exegerit ab eadem ecclesia sicut oeconomus proposuit memoratus utramque partem ab ea reddimus absolutam.

Although, however, in the instrument of concession of the aforesaid bishop of Lavicana there had been expressed a certain penalty which the party not observing the contract would pay to the observing party, since nevertheless each party is by its own confession convicted to have gone against it, since both your party has withheld the pension from the bishop and the bishop has exacted procuration from that same church, as the aforesaid oeconomus proposed, we render each party absolved from it.

CAP. VII.

CHAPTER 7.

Episcopus, petens ecclesiam quoad temporalia et spiritualia, obtinet in spiritualibus eo ipso, quod probat esse in sua dioecesi, si non appareat exempta; sed in temporalibus succumbit, nisi alter doceat de iure suo. Et in hoc ultimo est causus notabilis.

The bishop, seeking a church as to temporals and spirituals, prevails in spirituals by that very fact, because he proves it to be in his diocese, if it does not appear exempt; but in temporals he succumbs, unless the other party demonstrate his own right. And in this last point there is a notable case.

Idem Abbati et Conventui Farbensibus.

The same to the Abbot and the Convent of Farfa.

Quum venerabilis frater noster I. Sabinensis episcopus coram dilectis filiis nostris Rogerio tit. sanctae Anastasiae presbytero et Pelagio sanctae Luciae ad septa solis diacono cardinalibus, quos sibi et Ricardo procuratori vestro concessimus auditores, ecclesiam sancti Angeli de Cauceia cum suis pertinentiis et possessionibus petiisset, asserens, eam ad se tam in spiritualibus quam in temporalibus pertinere, [primo possessorium et postea petitorium intentando,] allegavit ante omnia ius commune : quia, quum constituta sit m dioecesi Sabinensi, ut dicebat, sub ipsius debebat consistere potestate [iuxta canonicas sanctiones. Verum, quum ex vestra fuisset parte negatum, eandem ecclesiam in praedicta dioecesi constitutam, idem episcopus ad hoc probandum privilegium bonae memoriae Anastasii Papae praedecessoris nostri coram ipsis exhibuit, in quo mons Tancia pro Sabinensis episcopatus termino ponitur, et inter alias ecclesias Sabinensis dioecesis eadem ecclesia S. Angeli numeratur, ac in praedicto monte dicitur esse constructa, hoc idem per publicum instrumentum, quo procurator vester utebatur, ostendens, in quo dicitur, quod dicta ecclesia sita est in territorio, Sabinensi, quum Sabiensis dioecesis longe amplius quam Sabinense territorium extendatur.] In temporalibus quoque ad se dictam ecclesiam pertinere, idem episcopus nitebatur ostendere per publicum instrumentum, in quo continebatur expresse, I. Sabinensem episcopum H. Farbensi abbati et duabus personis post ipsum dictam ecclesiam cum suis pertinentiis locavisse pro annua quatuor solidorum Papiensium pensione, in assumptione beatae Virginis persolvenda. Sed pars vestra proposuit, instrumento praedicto nullam fidem penitus adhibendam propter superlinearem scripturam et rasuram [in] loco suspecto factam, ubi videlicet a nnotatio temporis recensetur.

When our venerable brother I., bishop of Sabina, before our beloved sons Roger, presbyter of the title of Saint Anastasia, and Pelagius, cardinal deacon of Saint Lucia at the Septa Solis, whom we granted to him and to Richard, your procurator, as auditors, had petitioned for the church of Saint Angel of Cauceia with its appurtenances and possessions, asserting that it pertains to him both in spirituals and in temporals, [first by attempting a possessory action and afterwards a petitory action,] he alleged before all the common law: because, since it is established in the Sabine diocese, as he said, it ought to stand under his power [according to the canonical sanctions. But, since on your side it had been denied that the same church is established in the aforesaid diocese, the same bishop, to prove this, produced before them a privilege of blessed memory Anastasius, our predecessor as Pope, in which Mount Tancia is set as the boundary of the bishopric of Sabina, and among other churches of the Sabine diocese that same church of Saint Angel is numbered, and it is said to be built on the aforesaid mount; showing this same point by a public instrument which your procurator was using, in which it is said that the said church is situated in Sabine territory, whereas the Sabine diocese extends much farther than the Sabine territory.] In temporals also that the said church pertains to him, the same bishop strove to show by a public instrument, in which it was expressly contained that I., bishop of Sabina, had leased to H., abbot of Farfa, and to two persons after him, the said church with its appurtenances for an annual pension of 4 Pavia solidi, to be paid on the Assumption of the Blessed Virgin. But your side proposed that no faith at all should be given to the aforesaid instrument on account of superscript writing and an erasure made [in] a suspect place, namely where the notation of the time is recorded.

Fuit insuper ex episcopi parte propositum, quod, quum ab ecclesia S. Angeli nomine monasterii vestri multo tempore fuerit certa pensio ecclesiae Sabinensi soluta, manifeste liquebat, ad eandem ecclesiam, a qua locatio facta fuerat, [supradictam ecclesiam] iure proprietario pertinere. [Praeterea quum bonae memoriae Lucius Papa praedecessor noster iniunxerit Sabinensibus, ut ad recuperationem Tanciae, quam eo tempore tenebatis, intenderent, et per eosdem Petro de Bono, tunc Sabinensis episcopatus procuratori, tam Tancia quam ecclesia S. Angeli fuerit restituta, et vos eandem ecclesiam postea duxeritis occupandam, eiusdem erat episcopo restitutio facienda, sicut idem episcopus ea omnia per idoneos testes esse asserebat esse probata.] Ad haec autem procurator respondebat praedictus, quod, etsi quidam testes se vidisse deponant, ecclesiam S. Angeli pensionem IV. solidorum Sabinensi episcopo persolvisse, nullum tamen ex hoc monasterio vestro poterat praeiudicium generari, quum non appareat, pensionem ipsam ex parte monasterii fuisse solutam, et quamquam etiam testes asserant, se vidisse multoties praetaxatam pensionem exsolvi, non tamen ostenditur tanto tempore praestita, quod usque ad praescriptionem legitimam porrigatur. Item, sicut ad rei proprietatem locatio facta non sufficit, ita nec solutio, nec perceptio pensionis. [Licet etiam idem Lucius praedecessor noster suprascriptum mandatum Sabinensibus dederit circumventus, credens, prout ei suggestum fuerat, ad Sabinensem episcopatum praedictum locum et ecclesiam pertinere, ac Farfenses monachi propulsantes iniuriam ab eisdem Sabinensibus irrogatam retinere curaverint ecclesiam memoratam, propter hoc non erat episcopo restitutio facienda, maxime quum a vacino contrariam esset sententiam super petitorio excepturus, et qui petit quod redditurus est, dolum facere dignoscatur, sicut in civilibus legibus continetur. Medietatem quoque oblationum specialium quorundam dierum idem episcopus in eadem sibi ecclesia vendicabat, quam eidem de plano procurator vestri monasterii recognovit.] Quia igitur his et aliis intellectis, quae coram cardinalibus supra dictis pars utraque proponere procuravit, nobis constitit, ecclesiam supra dictam sancti Angeli constitutam esse in dioecesi Sabinensi, de consilio fratrum nostrorum episcopale ius in omnibus spiritualibus eidem episcopo adiudicavimus in eadem, illis tantum exceptis, quae per authentica scripta ei dignoscuntur esse subtracta, [hoc ad cautelam expresso, ut medietatem oblationum praedictarum dierum, quam sicut dictum est, ipsi procurator recognovit iam dictus, in eadem ecclesia percipiat annuatim.] Quia vero instrumentum praedictum, per quod episcopus supra dictam ecclesiam intendebat [sibi] quoad temporalia vindicare, ad faciendam super hoc fidem invalidum esse cognovimus, utpote propter praedicta de iure suspectum : vos ab impetitione ipsius quoad temporalia eiusdem ecclesiae duximus sententialiter absolvendos, eidem super hoc silentium imponentes. [Nulli ergo etc.

It was furthermore put forward on the bishop’s side that, since from the church of St. Angel in the name of your monastery for a long time a certain pension had been paid to the Sabine church, it was manifestly clear that to that same church, by which the lease had been made, [the aforesaid church] pertained by proprietary right. [Moreover, since Pope Lucius of good memory, our predecessor, enjoined the Sabines to aim at the recovery of Tancia, which at that time you were holding, and through those same men, by Peter de Bono, then procurator of the Sabine bishopric, both Tancia and the church of St. Angel were restored, and you afterwards deemed that same church to be occupied, restitution to the same bishop was to be made, as the same bishop asserted all these things to have been proved by suitable witnesses.] To these things, however, the aforesaid procurator responded that, although certain witnesses depose that they saw the church of St. Angel pay a pension of 4 solidi to the Sabine bishop, nevertheless no prejudice could be generated against your monastery from this, since it does not appear that the pension itself was paid on the part of the monastery; and although the witnesses also assert that they saw the pre-stated pension paid many times, still it is not shown as having been rendered for so long a time as to extend to lawful prescription. Likewise, just as a lease made does not suffice for the property of the thing, so neither does the payment nor the receipt of a pension. [Although also that same Lucius, our predecessor, gave the above-written mandate to the Sabines having been circumvented, believing, as had been suggested to him, that the aforesaid place and church pertained to the Sabine bishopric, and the monks of Farfa, repelling the injury inflicted by those same Sabines, took care to retain the aforesaid church, on that account restitution was not to be made to the bishop, especially since from a neighboring forum he was about to raise a contrary sentence on the petitory, and he who seeks what he is going to have to restore is recognized to be acting in fraud, as is contained in the civil laws. The half also of the special oblations of certain days the same bishop was claiming to himself in that same church, which the procurator of your monastery acknowledged to him plainly.] Because therefore, these and other things having been understood, which each party took care to propose before the above-said cardinals, it became clear to us that the above-said church of Saint Angel is to be situated in the Sabine diocese; by the counsel of our brothers we adjudged to that bishop the episcopal right in all spirituals in the same, only those excepted which by authentic writings are recognized to have been subtracted from him, [this being expressed by way of caution, that he may receive annually in the same church one half of the oblations of the aforesaid days, which, as has been said, the aforesaid procurator acknowledged to him.] Because indeed we have recognized the aforesaid instrument, by which the bishop intended the above-said church to claim [for himself] with regard to the temporals, to be invalid for the making of proof on this point, inasmuch as, on account of the aforesaid, it is in law suspect: we have deemed that you are to be by sentence absolved from his impetition with regard to the temporals of the same church, imposing silence upon him on this point. [Therefore to none, etc.

Dat. Viterbi II. Non. Aug.

Dated at Viterbo, on the 2nd day before the Nones of August (August 4).

Ao. XII. 1209.]

Year 12. 1209.]

CAP. VIII.

CHAPTER 8.

Monasterium subiectum est episcopo, in cuius dioecesi situm est, nisi probetur exceptum. H. d. quoad titulum.

A monastery is subject to the bishop, in whose diocese it is situated, unless it is proven exempt. H. d. as regards the title.

Idem.

The same.

Quum dilectus filius [F. Auriensis decanus nuncius venerabilis fratris nostri Auriensis episcopi, et magister Robertus monachus Cellae novae et abbatis sui nuncius, ad sedem apostolicam accessissent, nos eis dilectum filium P. sanctae Mariae in Via lata diaconum cardinalem concessimus auditorem, coram quo fuit ex episcopi parte propositum, quod, quum idem episcopus abbatem sibi lege dioecesana subiectum vocasset ad synodum, ipse non solum non accessit ad ipsum, immo etiam sancti Petri et sanctae Columbae prioribus et archipresbytero Cauci in Auriensi dioecesi constitutis prohibuit, ne ad ipsius episcopi synodum accedere attentarent, licet etiam vocarentur. Quumque dictus episcopus, ut saltem humiliter abbatem ad bonum obedientiae revocaret, et vinceret in bono malum, ipsi mandasset, ut eum ad statutum terminum in monasterio exspectaret, licet episcopus illuc, iuxta quod promiserat, accessisset, abbatem non reperit, et portas monasterii clausas invenit, nec ad monachos aditus ei est concessus. Propter quod abbatem suspendit, et monasterium interdixit.

When the beloved son [F., the Auriensis dean, nuncio of our venerable brother the Auriensis bishop, and Master Robert, monk of Cella Nova and nuncio of his abbot, had come to the apostolic see, we granted to them as auditor our beloved son P., deacon cardinal of Saint Mary in the Via lata, before whom it was put forward on the bishop’s part that, when that same bishop had called to the synod the abbot subject to him by diocesan law, he not only did not come to him, nay more, he even forbade the priors of Saint Peter and Saint Columba and the archpresbyter of Cauca, established in the Auriensis diocese, to attempt to go to the bishop’s synod, although they were even summoned. And when the said bishop, that at least he might humbly recall the abbot to the good of obedience, and conquer evil in good, had commanded him to await him at the set term in the monastery, although the bishop had gone there, according as he had promised, he did not find the abbot, and found the gates of the monastery closed, nor was access to the monks granted to him. Wherefore he suspended the abbot, and interdicted the monastery.

Verum quum nec propter hoc abbas ipse a suo contumaciae proposito resiliret, nec latas in se ac monasterium sententias observare, in eum excommunicationis sententiam promulgavit, quam dictus episcopi nuncius a nobis petiit confirmari. Ceterum nuncius partis adversae petitionem eius non esse admittendam proposuit, quia, licet monasterium ipsum infra metas Auriensis dioecesis sit constructum, liberum tamen semper exstitit, et ab omni iurisdictione ac iugo Auriensis ecclesiae a tempore suae fundationis exemptum. Praeterea si episcopus aliquam in eo, quod verum non erat, iurisdictionem haberet, quia tamen abbas ab omni gravamine prius ad sedem apostolicam appellarat, sententiam in eum et monasterium postmodum latam nullam idem nuncius obtinere asseruit firmitatem.

However, since not even for this did the abbot himself resile from his purpose of contumacy, nor observe the sentences pronounced upon himself and the monastery, the bishop promulgated a sentence of excommunication against him, which the said bishop’s envoy petitioned from us to be confirmed. But the envoy of the opposing party proposed that his petition was not to be admitted, because, although the monastery itself was built within the bounds of the Auriensis diocese, nevertheless it has always existed free, and from all jurisdiction and the yoke of the Church of Auriensis, from the time of its foundation, exempt. Moreover, even if the bishop had any jurisdiction over it—which was not true—yet because the abbot had previously appealed to the Apostolic See from every grievance, the same envoy asserted that the sentence afterwards passed against him and the monastery obtained no binding force.

Conquestus est etiam idem nuncius ex parte capituli Cellae novae, quod dictus episcopus abbatem eorum adeo circumvenit, quod contra immunitatem ipsius ecclesiae ipsis nescientibus ei obedientiam repromisit.] Nos igitur super praedictis per memoratum cardinalem instructi, Quia causa ipsa non poterat in nostra praesentia terminari, utpote quum nuncius monasterii super procuratione vel ratihabitione literas non haberet : eam vestro duximus examini committendam, discretioni vestrae per apostolica scripta mandantes, quatenus, si vobis constiterit, abbatem ipsum ad sedem apostolicam super hoc, antequam episcopus in eum suspensionis vel excommunicationis, et in monasterium interdicti sententias tulerit, legitime appellasse, vel monasterium a iurisdictione episcopi eiusdem esse exemptum, eo non obstante, quod abbas, ab eo, sicut dicitur, circumventus, praeter fratrum suorum assensum ei obedientiam repromisit, quum fraus et dolus ei patrocinari non debeant, iudicetis illas sententias appellatione remota penitus non tenere, alioquin faciati eas per censuram ecclesiasticam inviolabiliter usque at satisfactionem congruam observari. Quodsi forsan abbas, ipse in exemptionis probatione defecerit, nec legitima se poterit praescriptione tueri, licet probet, se ante praedictas sententias appellasse, nihilominus tamen monasterium ipsum iudicetis Auriensi ecclesiae subiacere, in cuius est dioecesi fundatum. Similiter, eo in probatione appellationis deficiente, si vobis constiterit de exemptione vel legitima praescriptione, tam abbatem, quam monasterium ab impetitione eiusdem episcopi et ecclesiae ipsius penitus absolvatis, [et faciatis quod decreveritis etc. Dat.

The same envoy also made complaint on behalf of the chapter of New Cell, that the said bishop so circumvented their abbot that, contrary to the immunity of that church, and they not knowing it, he re-promised obedience to him.] We therefore, instructed on the aforesaid matters by the aforesaid cardinal, Because the case itself could not be concluded in our presence, seeing that the envoy of the monastery had no letters concerning procuration or ratihabition: we have deemed it to be committed to your examination, charging to your discretion by apostolic writings that, if it has been established to you that the abbot himself to the Apostolic See on this matter, before the bishop brought sentences of suspension or excommunication against him, and of interdict against the monastery, has lawfully appealed, or that the monastery is exempt from the jurisdiction of that same bishop, notwithstanding that the abbot, overreached by him, as it is said, beyond the assent of his brothers, re-promised obedience to him, since fraud and guile ought not to afford him patronage, you are to judge that those sentences, with appeal utterly removed, do not hold, otherwise you are to cause them to be observed inviolably by ecclesiastical censure until fitting satisfaction. But if perhaps the abbot himself should fail in the proof of exemption, nor be able to protect himself by lawful prescription, although he may prove that he appealed before the aforesaid sentences, nonetheless you are to judge that the monastery itself is subject to the Auriense church, in whose diocese it is founded. Likewise, he failing in the proof of appeal, if it is established to you concerning exemption or lawful prescription, you are to absolve both the abbot and the monastery altogether from the impetition of that same bishop and of his church altogether, [and you are to do what you shall have decreed, etc. Given.

Lat. VII. Kal.

Lateran. 7 Kalends.

Apr. 1198.]

CAP. IX.

CHAPTER 9.

Novam religionem non licet constituere sine auctoritate Romani Pontificis nec in diversis monasteriis potest quis esse abbas vel monachus. Sic principaliter summatur, licet plura dicta habeat.

It is not permitted to constitute a new religion without the authority of the Roman Pontiff, nor can anyone be abbot or monk in different monasteries. Thus it is principally summarized, although it has more dicta.

Idem in concilo generali.

The same in the general council.

Ne nimia religionum diversitas gravem in ecclesiam Dei confusionem inducat, firmiter prohibemus, ne quis de cetero novam religionem inveniat, sed quicunque ad religionem converti voluerit, unam de approbatis assumat. Similiter qui voluerit religiosam domum de novo fundare, regulam et institutionem accipiat de [religionibus] approbatis. Illud etiam prohibemus, ne quis in diversis monasteriis locum monachi habere praesumat, nec unus abbas pluribus monasteriis praesidere.

Lest an excessive diversity of religions bring heavy confusion into the Church of God, we firmly prohibit that anyone henceforth invent a new religion; but whoever will have wished to be converted to religion, let him assume one of the approved. Likewise, whoever will have wished to found a religious house anew, let him receive the rule and institution from the approved [religions]. This also we prohibit: that anyone presume to have the place of a monk in different monasteries, nor that one abbot preside over several monasteries.

TITULUS XXXVII. DE CAPELLIS MONACHORUM ET ALIORUM RELIGIOSORUM.

TITLE 37. ON THE CHAPELS OF MONKS AND OTHER RELIGIOUS.

CAP. I.

CHAPTER 1.

Ad curam monasterio subiectam non monachi, sed saeculares clerici praeficiuntur, et episcopis subsunt.

Over the care subject to the monastery, not monks but secular clerics are appointed, and they are subject to the bishops.

Urbanus III.

Urban 3.

In ecclesiis, ubi monachi habitant, populus per monachum non regatur; sed capellanus, qui populum regat, ab episcopo per consilium monachorum instituatur, ita tamen, ut ex solius episcopi arbitrio tam ordinatio eius quam depositio, et totius vitae pendeat conversatio.

In churches where monks dwell, let the people not be governed by a monk; but let a chaplain, who shall govern the people, be instituted by the bishop through the counsel of the monks, thus however, that both his ordination and his deposition, and the conduct of his whole life, depend on the discretion of the bishop alone.

CAP. II.

CHAPTER 2.

Si ecclesia non cathedralis vindicat sibi ius in alia ecclesia obtinebit solum quoad ea, quae probabit sibi deberi praescriptioni vel alio legitimo modo. H. d. secundum communem et verum intellectum.

If a non-cathedral church claims for itself a right in another church, it will obtain only with respect to those things which it proves to be owed to it by prescription or by some other legitimate mode. This is understood according to the common and true meaning.

Innocentius III. Archipresbytero et Clericis sanctae Caeciliae.

Innocent III. To the Archpresbyter and the Clerics of Saint Cecilia.

Dilectus filius M. syndicus ecclesiae vestrae, in nostra praesentia constitutus, ab oeconomo sancti Laurentii de Piscinula in scrutiniis, baptismate, processionibus, et capitulis et similibus subiectionem postulans, possessorium et petitorium intentabat. Quum enim ecclesia sancti Laurentii sit in parochia vestra sita, debet de iure communi, sicut idem syndicus proponebat, ecclesiae vestrae in praedictis omnibus subiacere, nisi se posset vel speciali privilegio, vel legitima praescriptione tueri, quia nec privilegium exemptionis habet, nec praescriptionem pro se poterat allegare, quum illa ecclesia sanctae Caeciliae praescripsisset, sicut per testes dicebat legitime comprobatum. Praeterea, quum olim coram bonae memoriae C. Papa praedecessore nostro super praedictis inter vestram et praedictam ecclesiam quaestio verteretur, M. presbyter eiusdem ecclesiae fuit sponte confessus, quod ecclesiae sanctae Caeciliae scrutinium et baptisma debebat, sicque ad proprietatem vestram iustitiam recognovit. Quumque pars vestra testes sufficientes et idoneos, qui se illum diversis temporibus ad capitulum vocasse, ipsumque venisse firmiter asserebant, in medium produxisset, eis iurare paratis, praedictus presbyter se vocatum ivisse ad capitulum est confessus.

The beloved son M., syndic of your church, established in our presence, demanding subjection from the economus of Saint Lawrence de Piscinula in scrutinies, baptism, processions, and chapters and the like, was instituting a possessory and a petitory action. For since the church of Saint Lawrence is situated in your parish, it ought by common law, as the same syndic was proposing, to be subject to your church in all the aforesaid matters, unless he could protect himself either by a special privilege or by legitimate prescription, because he has neither a privilege of exemption nor could he allege prescription on his own behalf, since that church of Saint Cecilia had prescribed, as he said was lawfully proven through witnesses. Moreover, when formerly before our predecessor of blessed memory, Pope C., a question was being debated between your church and the aforesaid church concerning the matters aforesaid, M., presbyter of the same church, freely confessed that he owed to the church of Saint Cecilia the scrutiny and baptism, and thus he acknowledged justice to your proprietary right. And when your party had produced witnesses sufficient and suitable, who asserted firmly that they had summoned him at various times to chapter and that he had come, ready to swear, the aforesaid presbyter confessed that, having been called, he had gone to chapter.

Unde praedictus praedecessor noster ecclesiam vestram capitulo, quo se conquesta fuerat spoliatam, salvo iure proprietatis ecclesiae sancti Laurentii revestire curavit, sicut in eius literis continetur. Per hoc ergo et proprietatem quoad scrutinium et baptisma, et possessionem quoad capitulum vester voluit syndicus comprobare. Ad haec autem sancti Laurentii oeconomus ex adverso respondit, quod ecclesia illa nullo medio ad Romanam ecclesiam pertinebat.

Whence our aforesaid predecessor took care to revest your church with the chapter, of which it had complained it had been despoiled, saving the right of property of the church of Saint Lawrence, as is contained in his letters. Through this, therefore, and the property with regard to scrutiny and baptism, and the possession with regard to the chapter, your syndicus wished to prove. To these things, however, the steward of Saint Lawrence answered on the opposing side, that that church pertained to the Roman Church without any intermediary.

Quum enim monasterium monialium fuerit, sicut ex multis scriptis authenticis edocetur, et generaliter servetur in Urbe, ut nullum monasterium titulo sit subiectum, incongruum videbatur, ut regulares saecularibus supponantur. Praeterea usque hodie nos in ea institutionem et destitutio nem liberam exercemus, quum et bonae memoriae C. Papa praedecessor noster dilectum filium M. scriptorem nostrum archipresbyterum in ea sine contradictione cuiuslibet statuisset. Sic ergo ecclesiam ipsam liberam et in possessione libertatis exsistere dictus voluit oeconomus comprobare.

For since it had been a monastery of nuns, as is taught from many authentic writings, and it is generally observed in the City that no monastery is subject to a title, it seemed incongruous that regulars be subjected to seculars. Moreover, up to this day we exercise in it free institution and deposition, since also of good memory Pope C., our predecessor, had appointed in it, without anyone’s contradiction, our beloved son M., our scribe, as archpriest. Thus therefore the said oeconomus wished to prove that the church itself is free and in possession of liberty.

Quum ergo pro eo habeat ius commune, in eo videlicet, quod universa monasteria Urbis ad Romanam ecclesiam nullo pertinent mediante, affirmanti contrarium fides non est aliquatenus adhibenda, nisi super hoc privilegium induxerit speciale. Quod autem dicitur in parochia vestra sita, idem oeconomus penitus denegavit. Sed etsi hoc verum esset, sufficienter tamen se poterat praedicta ratione tueri.

Since therefore he has common right on his side, namely in this: that all the monasteries of the City pertain to the Roman Church with no intermediary, no credence is in any way to be given to one affirming the contrary, unless he has produced a special privilege on this point. But as for its being said to be situated in your parish, the same steward utterly denied it. Yet even if this were true, nevertheless he could sufficiently defend himself by the aforesaid reasoning.

Confessio autem M. presbyteri super scrutinio et baptismo eidem ecclesiae praeiudicare non poterat, quum super his lis contestata in eiusdem praedecessoris nostri praesentia non fuisset, sicut ex forma petitionis et conclusionis apparet. Hac etiam sententia non fuerat hactenus ecclesia vestra usa, sed eam duxerat usque ad haec tempora supprimendam. (Et infra:) Nos igitur, auditis propositis, rationibus et allegationibus, instrumentis et attestationibus plenius intellectis, et cum fratribus nostris deliberato consilio, oeconomum eiusdem ecclesiae sancti Laurentii syndico vestro in baptismo, et scrutinio et processionibus condemnamus, ita tamen, ut per hoc ecclesiae Romanae nullum praeiudicium generetur, si quando forte ius suum duxerit prosequendum. In institutione autem et destitutione et capitulo oeconomum ipsum ab impetitione syndici vestri prorsus absolvimus, syndico vestro super hoc perpetuum silentium imponentes.

But the confession of M., presbyter, concerning the scrutiny and baptism could not prejudice that same church, since on these points a suit had not been joined in the presence of that same predecessor of ours, as appears from the form of the petition and of the conclusion. By this sentence also your church had not hitherto made use, but had judged it to be suppressed up to these times. (And below:) We therefore, the proposals having been heard, the reasons and allegations, the instruments and attestations more fully understood, and with our brothers’ counsel deliberated, condemn the oeconomus of the same church of Saint Lawrence in favor of your syndic in baptism, and scrutiny, and processions, however in such a way that through this no prejudice is generated to the Roman Church, if at any time it should deem its right to be pursued. But in institution and destitution and in chapter we utterly absolve that oeconomus from the impetition of your syndic, imposing upon your syndic perpetual silence concerning this.

CAP. III.

CHAPTER 3.

In prioratibus monachorum non possunt singuli monachi commorari; etiamsi super hoc habeant rescriptum apostolicum, nisi in illo fiat mentio de Lateranensi concilio.

In the priories of monks, individual monks cannot reside; even if they have an apostolic rescript concerning this, unless in it mention is made of the Lateran Council.

Honorius III. Episcopo Venetensi.

Honorius 3. To the Bishop of Venice.

Ex parte tua fuit propositum coram nobis, quod, conquerentibus olim abbate ac conventu Rivensi Venetensis dioecesis, quod tu compellere moliebaris eosdem, ut instituerent plures monachos in quibusdam suis prioratibus tuae dioecesis, in quorum singulis singuli monachi hactenus steterant, quum pluribus facultates non suppetant eorundem, nos abbati S. Albini Andegavensis et collegis eius per literas nostras dedimus in mandatis, ut de ipsorum locorum facultatibus inquirentes, in eorum singulis facerent plures institui monachos, si pluribus illorum sufficiunt facultates; alioquin tibi auctoritate praesentium inhiberent, ne abbatem et conventum praedictos molestares super instituendis pluribus in eisdem. Unde idem Abbas et conventus Rivenses Venetensis dioecesis occasione literarum apostolicae sedis asserunt sibi esse concessum, ut in singulis locorum ipsorum prioratibus singuli monachi commorentur, si pluribus non suppetunt facultates eorundem. Quum autem id obviet Lateranensi concilio, de quo nulla mentio est in literis ante dictis, postulasti nostro edoceri responso, utrum nostrae intentionis fuerit per huiusmodi literas cum abbate et conventu praedictis contra ipsum concilium dispensare.

On your part it was set forth before us, that, the abbot and convent of Rives of the diocese of Vannes having formerly complained that you were endeavoring to compel those same persons to institute more monks in certain of their priories within your diocese, in each of which single monks had hitherto remained, since the resources of the same do not suffice for several, we, by our letters, gave to the abbot of St. Albinus of Angers and his colleagues a mandate that, inquiring into the resources of those places, they should have more monks instituted in each of them, if the resources of those places suffice for more; otherwise, by the authority of these presents, they should inhibit you, lest you harass the aforesaid abbot and convent concerning the instituting of more in the same. Whence the same Abbot and convent of Rives of the diocese of Vannes, on the occasion of the letters of the Apostolic See, assert that it has been granted to them that in the priories of each of those places single monks may dwell, if the resources of the same do not suffice for more. But since that runs counter to the Lateran Council, of which there is no mention in the aforesaid letters, you have asked to be instructed by our response whether it was our intention by letters of this kind to dispense with the aforesaid abbot and convent against that council.

Nos ergo Fraternitati tuae breviter respondemus, quod tenoris huiusmodi literas ab apostolica sede non credimus emanasse. Quodsi per occupationem forsitan emanaverint, nolumus per hoc derogari concilio supra dicto.

We therefore briefly respond to Your Fraternity, that we do not believe letters of such tenor to have emanated from the Apostolic See. But if perchance they have emanated through press of business, we do not wish by this to derogate from the aforesaid council.

CAP. IV.

CHAPTER 4.

Ordinarius compellit abbatem, ut monachos a prioratibus revocet ad claustrum, vel eis socios adiungat.

The Ordinary compels the abbot to recall the monks from the priories to the cloister, or to adjoin associates to them.

Idem Burdegalensi Archiepiscopo.

The same to the Archbishop of Bordeaux.

Ad audientiam nostram te significante pervenit, quod nonnulli monachi, lege tibi dioecesana subiecti, in quibusdam prioratibus habitant solitarii contra statutum generalis concilii. Ideoque fraternitati tuae mandamus, quatenus ipsorum monachorum abbates seu priores, ut vel ipsos ad claustrum revocent, facientes in ipsis ecclesiis deserviri per clericos saeculares, vel alios monachos eisdem associent, cum quibus vitam possint ducere regularem, monitione praemissa per censuram ecclesiasticam appellatione remota compellas, proviso, quod ad exemptos manum occasione mandati huiusmodi non extendas.

It has come to our hearing, you signifying, that certain monks, subject to you by diocesan law, dwell solitary in certain priories, contrary to the statute of the general council. Therefore we command your fraternity, that the abbots or priors of those monks, either recall them to the cloister, having service in those churches performed by secular clerics, or associate to them other monks with whom they may be able to lead a regular life; after prior admonition, by ecclesiastical censure, with appeal removed, you are to compel them, provided that on the occasion of a mandate of this kind you do not extend your hand to the exempt.

TITULUS XXXVIII. DE IURE PATRONATUS.

TITLE 38. ON THE RIGHT OF PATRONAGE.

CAP. I.

CHAPTER 1.

Si propter discordiam patronorum ecclesia caret administratore, cessatur in ecclesia a divinis, tolluntur reliquiae, et ostia clauduntur, si aliter sine scandalo ecclesiae provideri non potest. H. d. cum cap. sequenti.

If on account of the discord of the patrons the church lacks an administrator, one ceases in the church from the divine services, the relics are removed, and the doors are closed, if provision cannot otherwise be made without scandal to the church. This is to be understood with the following chapter.

Ex concilio Mediolanensi.

From the council of Milan.

Perla tum est ad nos, quod inter heredes ecclesiae, in rebus propriis constitutae, dividantur, et tanta per eandem divisionem simultas oriatur, ut unius altaris quatuor partes fiant, et singulae partes singulos habeant presbyteros, quod sine discordia et simultate nullo modo geri potest. Unde Nobis visum est, quod ecclesia inter heredes patroni dividi non debeat. Et si in contentionem venerint, et simultates inter eos surrexerint, propter quas sacerdos suo ibi officio canonice fungi non possit, si aliter provideri non poterit, praecipiatur ab episcopo civitatis, ut nullo modo ibi missarum solennia celebrentur, donec illi ad concordiam redeant, et pari voto atque consilio ecclesia illa sacerdotem canonice habeat, qui libere suum ministerium valeat exercere.

It has been reported to us, that among the heirs of a church, constituted in its own goods, they make divisions, and through that same division such hostility arises that of one altar four parts are made, and the individual parts have individual priests, which can in no way be conducted without discord and hostility. Whence it has seemed to Us that a church ought not to be divided among the heirs of the patron. And if they come into contention, and hostilities arise among them, on account of which the priest cannot there discharge his office canonically, if it cannot be otherwise provided, let it be prescribed by the bishop of the city that in no way shall the solemnities of Masses be celebrated there, until they return to concord, and by equal vote and counsel that church shall have a priest canonically, who may be able freely to exercise his ministry.

CAP. II.

CHAPTER 2.

Summatum est in cap. proximo.

It is summed up in the next chapter.

Ex concilio Triburiensi.

From the Council of Tribur.

Quaecunque ecclesia a compluribus coheredibus sit obsessa, concordi unanimitate undique procuretur, ne propter aliquas disceptationes servitium Dei minuatur, et cura populi irreligiose agatur. Si vero contingat proa ecclesia dissidere patronos, ut eam nolint sub uno presbytero procurari, et propterea iurgia et contentiones tam inter ipsos quam inter clericos incipiant frequentare, quia iuxta Apostolum servos Dei non oportet litigare, episcopus, si aliter non poterit ipsi consulere, tollat inde reliquias, et sub magna cura honorifice collocet eas, atque eiusdem ecclesiae claudat ostia, et sub sigillo consignet ea, ut sacrum mysterium nullus in ea celebret, antequam concordi unanimitate unum omnes eligant presbyterum, qui sacrosancta sit idoneus procurare, et populo Dei utiliter praeesse.

Whatever church is beset by several coheirs, let it be provided for with concordant unanimity from every side, lest on account of any disputations the service of God be diminished, and the care of the people be conducted irreligiously. If indeed it happens that the patrons for the church disagree, so that they are unwilling that it be administered under one presbyter, and therefore quarrels and contentions begin to become frequent both among themselves and among the clerics, because, according to the Apostle, it does not behoove the servants of God to litigate, the bishop, if he cannot otherwise give counsel to them, should remove the relics from there, and with great care place them honorably, and should close the doors of the same church, and seal them under seal, so that no one celebrate the sacred mystery in it, before with concordant unanimity they all together choose one presbyter, who may be fit to manage the sacrosanct things, and to preside usefully over the people of God.

CAP. III.

CHAPTER 3.

Si patroni in praesentando discordant, praefertur praesentatus a maiori parte, si est idoneus, et, si hoc sine scandalo fieri non potest, vel patroni infra tempus debitum non praesentant, episcopus ordinabit ecclesiam.

If the patrons are at variance in presenting, the one presented by the greater part is preferred, if he is suitable; and, if this cannot be done without scandal, or the patrons do not present within the due time, the bishop will provide for the church.

Ex concilio Lateranensi.

From the Lateran Council.

Quoniam in quibusdam locis fundatores ecclesiarum aut heredes eorum potestate, in qua eos ecclesia hucusque sustinuit, abutuntur, et, quum in Dei ecclesia usus debeat esse qui praesit, ipsi plures sine respectu subiectionis moliuntur eligere, et, quum una ecclesia unius debeat esse rectoris, pro sua dissensione plurimos repraesentant : quocirca praesenti decreto statuimus, ut, si forte in plures partes fundatorum se vota diviserint, ille praeficiatur ecclesiae, qui maioribus iuvatur meritis et plurimorum eligitur et approbatur assensu. Si autem hoc sine scandalo esse nequiverit, ordinet antistes ecclesiam, sicut melius eam secundum Deum viderit ordinandam. Et id ipsum etiam faciat, si de iure patronatus quaestio emerserit inter aliquos, et, cui competat, infra quatuor menses non fuerit diffinitum.

Since in certain places the founders of churches or their heirs abuse the power in which the church has hitherto sustained them, and, whereas in the church of God there ought to be the usage that one preside, they themselves endeavor to choose several without regard to subjection, and, whereas one church ought to be of one rector, on account of their dissension they represent very many : Therefore by the present decree we establish, that, if perchance the votes of the founders shall have been divided into many parts, he be set over the church who is aided by greater merits and is chosen and approved by the assent of more persons. But if this cannot be without scandal, let the prelate order the church, as he shall have seen it better to be ordered according to God. And let him likewise do this, if a question concerning the right of patronage shall have arisen among some, and it shall not have been determined within 4 months to whom it pertains.

CAP. IV.

CHAPTER 4.

Excommunicantur patroni laici, qui clericos instituunt et destituunt in ecclesiis etiam patronatis, vel bona ipsarum aliter administrant. Et clerici, qui institutionem laicorum recipiunt, communione priventur.

Lay patrons are excommunicated, who appoint and depose clerics in churches even under patronage, or otherwise administer their goods. And clerics who receive institution from laymen are to be deprived of communion.

Ex eodem.

From the same.

Praeterea, quia in tantum quorundam laicorum processit audacia, ut, episcoporum auctoritate neglecta, clericos instituant in ecclesiis, et removeant [etiam,] quum voluerint, possessionem quoque atque alia ecclesiastica bona pro sua voluntate plerumque distribuant, et tam ecclesias ipsas quam homines earum talliis et exactionibus gravare praesumant, ipsos, qui amodo ista praesumpserint, anathemate decernimus feriendos. Presbyter autem sive Clericus, qui ecclesiam per laicos sine proprii episcopi auctoritate receperit, communione privetur, et, si perstiterit, a ministerio ecclesiastico et ordine deponatur. [Sane quia laici etc.]

Furthermore, because the audacity of certain laymen has advanced to such an extent that, with the authority of the bishops neglected, they institute clerics in churches, and remove them [even,] when they wish, and also for the most part distribute possession and other ecclesiastical goods according to their own will, and presume to burden both the churches themselves and their people with tallages and exactions, we decree that those who henceforth shall have presumed these things are to be smitten with anathema. But a presbyter or Cleric, who shall have received a church through laymen without the authority of his own bishop, is to be deprived of communion, and, if he shall have persisted, let him be deposed from ecclesiastical ministry and from order. [Indeed, since laymen etc.]

CAP. V.

CHAPTER 5.

Si patronus laicus successive praesentat duos, et secundus instituitur ab episcopo, valet institutio. Hoc dicit primo. Patronus non potest clerico vel alteri ecclesiae conferre ecclesiam patronatam, vel alteri donare.

If a lay patron successively presents two [candidates], and the second is instituted by the bishop, the institution is valid. This he says first. The patron cannot confer the church under patronage upon a cleric or upon another church, or donate it to another.

Alexander III. Eboracensi Archiepiscopo.

Alexander 3. To the Archbishop of York.

Quod autem consulis, si clericus idoneus ad vacantem ecclesiam praesentatus non fuerit ab episcopo dioecesano admissus, et postmodum alius idoneus praesentatus, et institutus ab episcopo possessionem tenuerit corporalem, an, primo clerico ecclesiam petente, debeat posterior removeri, vel posterior priori praeferri, dubium non est, quin in casu isto melior sit conditio possidentis, quoniam, antequam praesentatio per dioecesanum episcopum approbetur, ratum non est quod a patrono fuerat inchoatum. De cetero tuae prudentiae respondemus, quod, si laici clericis vel collegiis de concessionibus vel donationibus instrumenta confecer int in haec verba vel similia " concessi vel dedi ecclesi am, et praesenti charta firmavi ", si consensus episcopi non accesserit, nihil agi videtur, quia pro non dato habetur, quod ab illo datur, qui non potest de iure donare.

But as to what you consult: if a suitable cleric presented to a vacant church has not been admitted by the diocesan bishop, and afterwards another suitable one, having been presented and instituted by the bishop, has held corporal possession, whether, when the first cleric seeks the church, the latter ought to be removed, or the latter preferred to the former, there is no doubt that in this case the condition of the possessor is better, since, before the presentation is approved by the diocesan bishop, what had been begun by the patron is not ratified. Moreover, we answer your prudence that, if laymen have drawn up instruments for clerics or colleges concerning concessions or donations in these words or the like " concessi vel dedi ecclesi am, et praesenti charta firmavi ", if the consent of the bishop has not acceded, nothing seems to be done, because what is given by one who cannot by law donate is held as not given.

CAP. VI.

CHAPTER 6.

Comparans vel emens ius patronatus, eo spoliari debet. Vel sic: Qui emit ius patronatus, ut possit praesentare filium vel nepotem, seu quem vult, eo privari debet. H. d. et utraque lectio potest sustentari.

Purchasing or buying the right of patronage, he ought to be despoiled of it. Or thus: He who buys the right of patronage, so that he may be able to present his son or grandson, or whomever he wishes, ought to be deprived of it. H. d., and both readings can be sustained.

Idem Exoniensi Episcopo.

The same to the Bishop of Exeter.

Quia clerici quidam vestrae iurisdictionis advocatias ecclesiarum, sicut accepimus, comparant, vel quocunque modo possunt acquirunt, ut postmodum eorum filii vel nepotes ad easdem ecclesias praesententur, nos, tam pravam consuetudinem penitus eradicare volentes, nihilominus praesentium vobis auctoritate mandamus atque praecipimus, ut id arctius inhibere procures, eosdem advocationibus taliter acquisitis appellatione postposita spoliando.

Because certain clerics of your jurisdiction, as we have learned, purchase the advowsons of churches, or acquire them in whatever way they can, so that thereafter their sons or grandsons may be presented to the same churches, we, wishing utterly to eradicate so perverse a custom, nonetheless by the authority of these presents command and likewise enjoin you to take care to forbid this more strictly, by despoiling those same men of the advowsons thus acquired, appeal being set aside.

CAP. VII.

CHAPTER 7.

Ius patronatus, consistens in aliqua universitate temporalium, transit cum ipsa universitate, etiamsi universitas transeat tantum quoad utile dominium; nisi ius patronatus specifice sit exceptum. H. d. et est notabilis casus, et quotidie allegatur.

The right of patronage, consisting in some universitas (corporate aggregate) of temporals, passes with the universitas itself, even if the universitas passes only as to the utile dominion (beneficial ownership); unless the right of patronage has been specifically excepted. Here it is a notable case, and it is cited daily.

Idem Herfordensi Episcopo et Abbati de Forde.

The same to the Bishop of Hereford and to the Abbot of Ford.

Ex literis I. Salabriensis episcopi accepimus, quod defuncta persona ecclesiae de Laton. G. miles, qui villam, in qua ecclesia sita est, a monasterio de Vinton. ad firmam tenebat, ad eandem vacantem G. clericum praedicto episcopo praesentavit.

From the letters of I., bishop of Salisbury, we have received that, the parson of the church of Laton having died, G., a knight, who held at farm the manor (villa) in which the church is situated from the monastery of Vinton., presented to that same vacancy G., a cleric, to the aforesaid bishop.

Postmodum abbatissa praedicti monasterii, ad episcopum veniens, alium praesentavit eidem ad ecclesiam supra scriptam, quo nolente praesentatum ab ea recipere, apud Cantuariensem archiepiscopum gravem de e piscopo deposuit quaestionem. Archiepiscopus, quia visum sibi erat, quod factum militis super praesentatione praefata nullius esset momenti, praedicto episcopo in virtute obedientiae iniunxit, quod personam illam reciperet et in possessionem induceret, quam abbatissa sibi decreverat praesentandam. (Et infra:) Mandamus, quatenus, si vobis constiterit, quod praefato militi praescripta villa fuerit non excepto iure patronatus ad firmam concessa, vel, antequam de iure patronatus inter abbatissam et militem controversia esset suborta, praefatus G. de Leicestria in praescripta ecclesia per episcopum ad praesentationem militis institutus fuisset, ei, dummodo alias sit idoneus, adiudicetis ipsam ecclesiam ita, quod, si abbatissa obtineat adversus militem, illi de temporalibus debeat respondere.

Afterwards the abbess of the aforesaid monastery, coming to the bishop, presented another to him for the above-written church; and when he was unwilling to receive the one presented by her, she laid a grave question against the bishop before the Archbishop of Canterbury. The archbishop, because it seemed to him that the act of the knight concerning the aforesaid presentation was of no moment, enjoined upon the aforesaid bishop by virtue of obedience that he should receive that person and induct him into possession, whom the abbess had decreed to present to him. (And below:) We command, to the extent that, if it shall be established to you that the aforesaid knight had been granted the aforesaid vill to farm, with the right of patronage not excepted, or that, before a controversy about the right of patronage had arisen between the abbess and the knight, the aforesaid G. of Leicester had been instituted in the aforesaid church by the bishop upon the presentation of the knight, you adjudge to him, provided that otherwise he be suitable, the church itself, in such wise that, if the abbess prevail against the knight, he must answer to her for the temporals.

CAP. VIII.

CHAPTER 8.

Si laicus clerico vel religioso loco concedit ecclesiam sine consensu episcopi, non obstante tali concessione, quae non valet, ad ipsam ecclesiam, quum vacaverit, poterit praesentare, et eam alteri ecclesiae de consensu episcopi concedere. H. d. cum cap. Quum laici, et cap.

If a layman grants a church to a cleric or to a religious house without the consent of the bishop, notwithstanding such a grant, which is not valid, he will be able to present to that church, when it becomes vacant, and to grant it to another church with the consent of the bishop. This is to be read with the chapter “When laymen,” and the chapter.

Suggestum, infra eod.

Pulpit, below in the same chapter.

Idem Vintoniensi Episcopo.

The same to the Bishop of Winchester.

Illud [vero] praetereundum non duximus, super quo te intelleximus dubitare, quod, si aliquis laicus episcopo inconsulto ecclesiam non vacantem concedit alicui religiosae domui, et postea, quum vacaverit, ad praesentationem eiusdem laici aliquis clericus ibi fuerit per dioecesanum episcopum institutus, prior concessio secundam institutionem, quo minus habeatur rata et firma, non potest nec debet aliquatenus impedire, quum illa concessio de iure nullius possit esse momenti, tum quia de re non vacante facta est, tum quia laicus sine auctoritate episcopi nemini potest ecclesias dare, licet religioso loco ius patronatus conferendi liberam habeat facultatem. Si vero ius patronatus vacante ecclesia religioso loco contulerit, et aliquis postea sine praesentatione fratrum eiusdem loci fuerit in ipsa ecclesia institutus, eius secundum rigorem iuris est institutio irritanda.

We did not think that to be passed over [indeed], concerning which we understood you to be in doubt, namely, that, if someone a layman, the bishop not being consulted, grants a church not vacant to some religious house, and afterwards, when it has become vacant, at the presentation of that same layman someone a cleric has been instituted there by the diocesan bishop, the prior concession cannot nor ought in any way to impede the second institution from being held ratified and firm, since that concession can be of no moment in law, both because it was made concerning a thing not vacant, and because a layman, without the authority of the bishop, can give churches to no one, although he may have the free faculty of conferring the right of patronage upon a religious place. But if, the church being vacant, he shall have conferred the right of patronage upon a religious place, and afterwards someone, without the presentation of the brethren of that same place, shall have been instituted in that church, his institution is, according to the rigor of the law, to be annulled.

CAP. IX.

CHAPTER 9.

Instituti in ecclesiis patronatis per novos patronos mutari non possunt, nec vicissitudines ecclesiarum per eos fieri.

Those instituted in churches under patronage cannot be changed by new patrons, nor may changes of the churches be effected by them.

Idem eidem.

The same to the same.

Querimonia, prioris et fratrum de Lauth nobis literis destinata audivimus, quod R. quondam Herfordensis comes ius, quod idem prior et fratres in ecclesia de Wic. ex donatione H. de Laci fundatoris ecclesiae suae, et ipsius R. soceri habere debebant, bonae memoriae I. quondam Wigorniensi episcopo recognovit. Unde episcopus postea iam dictos priorem et fratres nullo reclamante aut contradicente exinde investivit, quam illi deinde quiete et pacifice possederunt.

Complaint, we have heard, addressed to us by letters, from the prior and brothers of Lauth, that R., formerly earl of Hereford, acknowledged to I., of good memory, formerly bishop of Worcester, the right which the same prior and brothers ought to have in the church of Wic., by the donation of H. de Lacy, founder of his church, and the father-in-law of the same R. Whence the bishop afterward invested the already-named prior and brothers therewith, no one protesting or contradicting, which they then possessed quietly and peacefully.

Demum quum inter comitem praefatum et C. uxorem suam, in cuius patrimonio ecclesia illa consistit, divortium per ecclesiasticum iudicium celebratum fuisset, eadem C. W. Pictaviensi nupsit, qui ecclesiae praescriptae fructus memorato priori et fratribus subtraxit omnino, et eos in usus R. sacerdotis eiusdem loci sine episcopali auctoritate convertit. Quumque postmodum, W. de medio sublato, praefata C. tertio viro W. scilicet de Mediran, esset matrimonio copulata, idem W. in ea, qua et W., temeritate persistens, iam dictum R. in ecclesia praetaxata contra priorem supra dictum manutenere et fovere incepit, dicens, quod praenominatus episcopus I. [fecit] super ecclesia, quae de uxoris suae advocatione exsistit, dum erat in potestate illius viri, a quo postmodum separata fuisse dignoscitur, nullam debere firmitatem habere, praesertim quum patrimonium uxoris suae, sicut asserit, integre sibi restitutum non esset, nisi de ecclesia illa suam posset adimplere voluntatem. Unde, quoniam Absurdum videtur omnino, et ab ecclesia Dei penitus eliminandum, ut ad singulas patronorum secundum humanam conditionem mutationes ecclesiarum ordinationes mutentur, nec quod a suprascripto H. taliter factum fuit alicui successorum licuit revocare, fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus rei veritatem diligenter et studiose inquiras, et si ita inveneris esse, prout superius est narratum saepe dictis priori et fratribus, ecclesiam praelibatam omni occasione et appellatione cessante restituas et in pace facias possidere. Et vicissitudines etiam huiusmodi ecclesiarum ab advocatis vel aliis praesumantur sed earum praesumptores usque ad dignam satisfactionem dilatione sublata, vinculo excommunicationis percellas.

Finally, when a divorce between the aforesaid count and C., his wife, in whose patrimony that church consists, had been celebrated by ecclesiastical judgment, the same C. married W. the Poitevin, who altogether withdrew the fruits of the aforespecified church from the aforesaid prior and brothers, and converted them to the uses of R., priest of the same place, without episcopal authority. And when afterwards, W. being taken out of the midst, the aforesaid C. had been joined in marriage to a third husband, namely W. of Mediran, the same W., persisting in the same temerity as W., began to maintain and foster the already-mentioned R. in the pre-stated church against the above-said prior, saying that what the afore-named bishop I. [did] concerning the church, which exists of the advowson of his wife, while she was in the power of that husband from whom she is recognized afterwards to have been separated, ought to have no firmness, especially since the patrimony of his wife, as he asserts, had not been restored to him entire, unless he could fulfill his will concerning that church. Whence, since It seems altogether absurd, and to be utterly eliminated from the Church of God, that at each change of patrons, according to human condition, the ordinations of churches be changed; nor was it permitted to any of the successors to revoke what was thus done by the above-written H., we command by apostolic writings to your fraternity by way of injunction, that you inquire diligently and studiously into the truth of the matter, and if you find it to be so, as is narrated above, you restore to the oft-said prior and brothers the aforesaid church, with every pretext and appeal ceasing, and cause them to possess it in peace. And should vicissitudes also of churches of this kind be presumed by advocates or by others, strike their presumers, delay removed, with the bond of excommunication, until worthy satisfaction.

CAP. X.

CHAPTER 10.

Patronus ecclesiam clerico conferre non potest, et, si contulerit, potest hoc non obstante ad ecclesiam praesentare rectorem.

A patron cannot confer the church upon a cleric; and, if he has conferred it, he can, this notwithstanding, present a rector to the church.

Idem Eboracensi Archiepiscopo.

The same to the Archbishop of York.

Quum laici episcopis nescientibus aut non consentientibus ecclesias clericis concedunt, in quibus habent ius patronatus, et postea poenitentia ducti alios ad easdem ecclesias episcopis repraesentant, et illi ad eorum praesentationem in eisdem ecclesiis ab episcopis instituuntur, eorum debet institutio stare et firmiter observari, qui auctoritate sunt episcopi instituti, concessione priori, quae nulla est, omnino evacuata. Non enim licet laicis clericos in ecclesiis praesumptione propria ordinare.

When laymen, the bishops being unaware or not consenting, grant churches to clerics in which they have the right of patronage, and afterwards, moved by penitence, they present others to the same churches to the bishops, and those, at their presentation, are instituted in the same churches by the bishops, the institution of those who have been instituted by authority of the bishop ought to stand and be firmly observed, the prior concession, which is null, being altogether vacated. For it is not permitted to laymen to ordain clerics in churches by their own presumption.

CAP. XI.

CHAPTER 11.

Religiosi vindicare vel retinere non possunt ecclesias sibi concessas a laicis sine dioecesani concessu, nisi legitime praescripserint, vel postea dioecesanus consenserit.

Religious cannot vindicate or retain churches granted to them by laymen without the consent of the diocesan, unless they have lawfully prescribed, or the diocesan has afterwards consented.

Idem Abbatibus, Prioribus et Clericis per archiepiscopatum Eboracensem constitutis.

The same, to the Abbots, Priors, and Clerics established throughout the archiepiscopate of York.

Cura pastorali necessitate constringimur, et auctoritate iniuncti nobis officii provocamur, pro statu ecclesiarum vigili studio satagere, et, ne contra iuris ordinem alicui conferri valeant, attentiori sollicitudine providere. Inde est, quod universitati vestrae per apostolica scripta praecipiendo Mandamus, quatenus ex donatione laicorum, nisi auctoritas dioecesani episcopi et consensus adsit, nullus vestrum aliquas sibi ecclesias vindicare praesumat, vel retinere taliter acquisitas, nisi legitima fuerit praescriptione munitus, aut dioecesani episcopi forte habuerit postea consensum. Quum enim laici non possint in alios nisi ius, quod habent, transferre, nos huiusmodi concessiones viribus carere decerninus, et irritas penitus esse censemus.

By pastoral care we are constrained by necessity, and impelled by the authority of the office enjoined upon us, to toil with wakeful zeal for the condition of the churches, and, lest they be able to be conferred upon anyone contrary to the order of law, to provide with more attentive solicitude. Hence it is, that to your whole body by apostolic writings, by way of precept we Command, that, from the donation of laymen, unless the authority of the diocesan bishop and consent be present, let none of you presume to claim any churches for himself, or to retain those thus acquired, unless he shall be fortified by legitimate prescription, or shall perhaps have afterwards had the consent of the diocesan bishop. Since indeed laymen cannot transfer to others anything except the right which they have, we such concessions we decree to lack force, and we judge them to be utterly void.

CAP. XII.

CHAPTER 12.

Si patroni ecclesiae vacantis infra tempus, a iure concessum, non presentant, episcopus ordinabit ecclesias.

If the patrons of a vacant church do not present within the time granted by law, the bishop will appoint to the churches.

Idem Lingonensi Episcopo.

The same to the Bishop of Langres.

Si vero aliquando ordinatio alicuius ecclesiae ad tuam institutionem spectat et pro controversia laicorum de iure patronatus inter se disceptantium malitiose prorogatur : fas tibi sit de auctoritate nostra appellatione remota in eadem ecclesia personam idoneam instituere, ita, quod ipsa eadem repraesentetur ab eo, qui ius evicerit patronatus.

If indeed at some time the ordination of some church pertains to your appointment, and on account of the controversy of laymen disputing among themselves about the right of patronage it is maliciously prolonged : let it be lawful for you by our authority, with appeal removed, to institute in the same church a suitable person, provided that that same be presented by him who shall have prevailed in the right of patronage.

CAP. XIII.

CHAPTER 13.

Si ius patronatus ecclesiae devenit ad exemptos, per hoc in nullo debet laedi ius episcopale.

If the right of patronage of a church devolves to the exempt, by this in no way ought the episcopal right to be injured.

Idem Hospitalariis.

The same to the Hospitallers.

Quum saeculum reliqueritis, ut Creatori nostro possitis in arce contemplationis placere, decet vos ab his, quae sunt obvia rationi, abstinere, vel quae reprehensioni subiaceant, aut vestram opinionem aut famam valeant denigrare. Inde est, quod universitati vestrae districtius per apostolica scripta Prohibemus, ne, quum ratione feudorum emptorum aliterve acquisitorum, vel etiam alio modo ius patronatus in ecclesiis parochialibus acquisieritis, in eis presbyteros nisi per episcopum instituatis, nec episcopo ius parochiale minuere aut auferre aliquatenus praesumatis. Excommunicatos quoque ipsius episcopi vel archidiaconorum tuorum contra authentica scripta Romanae ecclesiae ad divina officia in capellis vestris recipere non audeatis.

When you have left the secular world, so that you may be able to please our Creator on the citadel of contemplation, it befits you to abstain from those things which are contrary to reason, or which are liable to reprehension, or can blacken your good repute or fame. Hence it is that to your whole body we more strictly through apostolic writings We Prohibit, lest, when by reason of fiefs that have been bought or otherwise acquired, or even in some other way you shall have acquired the right of patronage in parochial churches, you institute presbyters in them except through the bishop, nor presume to lessen the bishop’s parochial right or to take it away in any measure. Also, do not dare to receive in your chapels to divine offices those excommunicated by that same bishop or by your archdeacons, contrary to the authentic writings of the Roman church.

CAP. XIV.

CHAPTER 14.

Sine consensu patroni non potest quis ecclesiam occupare.

Without the consent of the patron, no one can occupy a church.

Idem.

The same.

Ex insinuatione dilecti filii nostri O. clerici accepimus, quod, quum ei frater eius ius patronatus, quod in quibusdam ecclesiis, in Linconiensi et Salisberiensi episcopatibus constitutis, habebat, liberaliter contulisset, eas ecclesias quidam presbyteri et alii occasione fratris praedicti O. sine ipsius voluntate et assensu per violentiam occuparunt, et eas iniuste detinent occupatas. Quia igitur nostra interest, ea, quae minus ordinate ab aliquibus subiectis attentantur, ad rectitudinis tramitem revocare, fraternitati tuae per apostolica scripta praecipiendo Mandamus, quatenus, rei veritate diligenter inquisita et cognita, si est ita, sicut dictum est, memoratos presbyteros ecclesiarum earum detentores, ut easdem praedicto clerico restituant, per eum libere et pacifice ordinandas, monitione praemissa compellas. Quodsi praedicti presbyteri commonitioni tuae acquiescere forte noluerint, tu ipsos excommunicatione, et terras si quas habeat, omni occasione et appellatione cessante interdicto subiicias, et in memoratis ecclesiis divina facias cessare officia, quamdiu ab aliquibus praedictorum auctoritate militum occupatae detinebuntur.

From the insinuation of our beloved son O., a cleric, we have learned that, when his brother had generously conferred upon him the right of patronage which he had in certain churches, established in the bishoprics of Lincoln and Salisbury, certain churches were by certain priests and others, on the pretext of the aforesaid brother O., without his will and assent, by violence seized, and them unjustly they hold occupied. Because, therefore, it concerns us to recall to the path of rectitude those things which are less orderly attempted by some subjects, enjoining your fraternity through apostolic writings We command, that, the truth of the matter diligently inquired into and known, if it is so, as has been said, the aforesaid priests of the churches, being the detainers thereof, you compel by prior monition to restore the same to the aforesaid cleric, to be ordered by him freely and peacefully. But if the aforesaid priests should perhaps be unwilling to acquiesce to your admonition, you are to subject them to excommunication, and their lands, if they have any, with every pretext and appeal ceasing, to interdict, and you are to cause the divine offices to cease in the aforesaid churches, as long as they shall be held occupied by some of the aforesaid under the authority of soldiers.

Quodsi nec earundem ecclesiarum detentores resipuerint, ipsos, appellatione cessante, ecclesiastica censura percellas.

But if not even the detainers of those same churches shall have repented, you shall strike them, appeal ceasing, with ecclesiastical censure.

CAP. XV.

CHAPTER 15.

Non potest patronus ecclesiam sibi retinere, vel etiam alteri concedere propria auctoritate.

A patron cannot retain a church for himself, or even grant it to another, by his own authority.

Idem Adonensis Episcopo.

The same, to the Bishop of Adon.

Consuluit nos tua fraternitas, quid tibi faciendum sit de clericis, qui ecclesias constructas hereditario iure sibi vindicant, nec tibi volunt exinde respondere, et de laicis, qui praescriptas ecclesias filiis vel nepotibus suis dare nituntur. Quum autem sanctuarium Dei iure hereditario teneri non possit, et indignum sit penitus et absurdum, ut quilibet auctoritate propria ecclesiam occupet, vel taliter occupatas detineat: non decet aliquatenus sustineri, ut in episcopatu tuo vel clerici ecclesias a parentibus suis fundatas propria auctoritate detineant, aut laici filiis vel aliquibus aliis ecclesias concedant easdem.

Your fraternity has consulted us, what you ought to do about the clerics, who claim for themselves, by hereditary right, the churches constructed, and are not willing to render you dues therefrom, and about the laymen, who strive to give the aforesaid churches to their sons or grandsons. Since however the sanctuary of God cannot be held by hereditary right, and it is utterly unworthy and absurd that anyone by his own authority occupy a church, or detain those so occupied: it is not fitting in any wise to be tolerated, that in your episcopate or clerics should, by their own authority, detain churches founded by their parents, or that laymen should grant the same churches to their sons or to some others.

CAP. XVI.

CHAPTER 16.

Ius patronatus per se vendi non potest.

The right of patronage cannot be sold by itself.

Idem.

The same.

De iure vero patronatus in praescripta capella hoc tuae discretioni mandamus, quatenus, si R. Brito illud comparavit, quum inconveniens sit et penitus inhonestum vendi ius patronatus, quod est spirituali annexum, contractum illum sublato appellationis remedio irritum esse decernas, ipsumque apostolica auctoritate fretus non differas revocare.

Concerning the right indeed of patronage, in the aforesaid chapel this we commit to your discretion, to the extent that, if R. the Briton acquired it, since it is inconvenient and utterly dishonorable for the right of patronage, which is annexed to the spiritual, to be sold, you should decree that that contract, with the remedy of appeal removed, is null, and, relying on apostolic authority, do not delay to revoke it.

CAP. XVII.

CHAPTER 17.

Patronus non potest sine episcopi vel Papae consensu etiam loco religioso conferre ecclesiae decimas vel aliud spirituale.

The patron cannot, without the consent of the bishop or the Pope, even to a religious place, confer the church’s tithes or any other spiritual thing.

Idem.

The same.

Nullus laicus decimas, aut ecclesiam, aut quicquid ecclesiastici iuris est, sine concessione sui pontificis monasteriis vel canonicis conferat. Et si quis episcopus improbitatis vel avaritiae causa consentire noluerit, Romano pontifici nuncietur, et quod offerendum est tunc eius licentia offeratur.

No layman shall confer tithes, or a church, or whatever is of ecclesiastic right, upon monasteries or canons without the concession of his own pontiff. And if any bishop, for a cause of improbitas or avarice, is unwilling to consent, let it be reported to the Roman Pontiff, and what is to be offered shall then be offered with his license.

CAP. XVIII.

CHAPTER 18.

Si quis episcopus in ecclesia alterius dioecesis est patronus, praesentatus ab eo debet admitti, si est idoneus.

If any bishop is a patron in the church of another diocese, one presented by him ought to be admitted, if he is suitable.

Idem.

The same.

Significasti (Et infra:) Ceterum Si episcopi post promotionem suam praesentationes personarum ad ecclesias apatronis earum pro ecclesiis sibi commissis adepti fuerint, personae idoneae, quas ad eas vacantes praesentaverint, sunt admittendae.

You have signified (And below:) Moreover If bishops, after their promotion, shall have obtained from the patrons of those churches the presentations of persons to the churches for the churches committed to them, the suitable persons whom they shall have presented to them when vacant are to be admitted.

CAP. XIX.

CHAPTER 19.

Institutus ad praesentationem eius, qui tunc ius patronatus ecclesiae possidebat, removeri non debet, licet illud ius ab eo postmodum evincatur; secus, si non possidebat, sed tantum credebatur esse patronus.

He who has been instituted upon the presentation of him who at that time possessed the right of patronage of the church ought not to be removed, although that right is afterwards recovered from him; otherwise, if he did not possess it, but was only believed to be the patron.

Idem abbati S. Alberti.

The same to the abbot of St. Albert.

Consultationibus (Et infra: [cf. c. 10.de off. iud. del.

On consultations (And below: [cf. ch. 10.on the office of the delegated judge.

I. 29.])De cetero Si aliquis clericus ab ordinario iudice in aliqua ecclesia fuerit institutus ad praesentationem illius, qui eiusdem ecclesiae credebatur esse patronus, et postea ius patronatus alius evicerit in iudicio, clericus, qui institutus est, non debet ab ipsa ecclesia propter hoc removeri, si tempore praesentationis suae ille, qui eum praesentavit, ius patronatus ecclesiae possidebat, quum ex hoc ei, qui de iure debet habere, nullum in posterum praeiudicium generetur. Si vero tunc non possidebat ius patronatus, sed tantum credebatur esse patronus, quum [tamen] non esset, nec possessionem patronatus haberet: secundum consuetudinem Anglicanam poterit ab eadem ecclesia removeri. Donationes vero etc. (cf. c.4.de don.

1. 29.])For the rest If some cleric has been instituted by the ordinary judge in some church upon the presentation of him who was believed to be the patron of the same church, and afterwards another has proved the right of patronage in court, the cleric who has been instituted ought not to be removed from the church itself on this account, if at the time of his presentation he who presented him possessed the right of patronage of the church, since from this no prejudice for the future is generated to him who by right ought to have it. But if then he did not possess the right of patronage, but was only believed to be the patron, when [nevertheless] he was not, nor would he have possession of the patronage: according to the English custom he can be removed from the same church. But donations, etc. (cf. ch.4.on gifts

III. 24.)

3. 24.)

CAP. XX.

CHAPTER 20.

Valet secunda concessio ecclesiae, facta alteri ecclesiae per episcopum et patronum, non obstante priori, facta per patronum solum.

The second concession to a church, made to another church by the bishop and the patron, is valid, notwithstanding the prior one, made by the patron alone.

Idem Eboracensi Archiepiscopo.

The same to the Archbishop of York.

Suggestum est auribus nostris, quod, quum ecclesiae quaedam de assensu domini fundi et auctoritate Eboracensis archiepiscopi ecclesiae beati P. Eboracensis concessae et assignatae sint in praebendam, canonici de Novoburgo concessionem illam attenuare et irritare nituntur occasione donationis, quam sibi asserunt prius factam fuisse. Unde, licet in donationibus ecclesiarum requirendus sit et exspectandus patronorum consensus, quia tamen ecclesiae ipsae, nisi auctoritas intervenerit pontificalis, canonice concedi non possunt : universitati vestrae significamus, quod prior concessio, si cum assensu patroni et auctoritate dioecesani episcopi facta est, aut eius assensus fuerit postea subsecutus, posteriori concessioni praefertur; alioquin illa debet praeferri, quamvis posterius facta sit, quae consensu domini fundi et episcopi auctoritate fulcitur.

It has been suggested to our ears that, whereas certain churches, with the assent of the lord of the fee and the authority of the Archbishop of York, have been conceded and assigned to the church of blessed Peter of York into a prebend, the canons of Newburgh are striving to attenuate and annul that concession on the occasion of a donation which they assert to have been previously made to themselves. Whence, although in donations of churches the consent of the patrons must be sought and expected, yet because the churches themselves, unless pontifical authority shall have intervened, cannot canonically be conceded : to your universitas we signify that the prior grant, if it was made with the assent of the patron and the authority of the diocesan bishop, or if his assent afterwards followed, is preferred to the later grant; otherwise, that one ought to be preferred, although it be later made, which is supported by the consent of the lord of the fee and the authority of the bishop.

CAP. XXI.

CHAPTER 21.

Ab officio et beneficio removetur qui monitus non dimittit ecclesiam sine consensu episcopi sibi concessam. H. d. — (Ad hoc etc.:) Laici, spoliantes ecclesiam, excommunicantur. H. d.

He is removed from office and benefice who, when warned, does not relinquish a church granted to him without the consent of the bishop. This is determined. — (To this, etc.:) Laymen who despoil the church are excommunicated. This is determined.

Idem Archiepiscopis et Episcopis per Angliam Constitutis.

The same to the Archbishops and Bishops constituted throughout England.

Relatum est nobis, quod nonnulli, ambitione nimia tracti, occasione laicae recognitionis vel potentiae saecularis in saeculari foro, non requisita episcopi audientia, patronatus ecclesiarum et beneficia ecclesiastica sibi praesumunt in vestris parochiis vindicare. Quoniam igitur huiusmodi personae non intrant per ostium, sed aliunde conscendunt, ac per hoc indigni sunt pastoris nomine vel praerogativa gaudere, fraternitati vestrae per apostolica scripta praecipiendo mandamus quatenus eos, quos patronatus ecclesiarum vel ecclesiastica beneficia constiterit praedicto modo adeptos, si commoniti praedicta minime resignaverint, nisi praescriptione aut episcopali concessione muniti fuerint, sublato appellationis diffugio ab officio r eddatis et beneficio alienos, et si nec sic destiterint, vinculo anathematis innodetis, et usque ad dignam satisfactionem teneatis et teneri faciatis adstrictos. Ad hoc, quoniam quidam laici ecclesias terris et aliis possessionibus spoliant, ut sic viros ecclesiasticos faciant coram saeculari iudice litigare, vobis praesentium auctoritate iniungimus, ut id publice sub interminatione curetis anathematis prohibere. Si quis autem prohibitionis vestrae contemptor exstiterit, eum, si manifestum fuerit, appellatione cessante excommunicationi subdatis, et usque ad dignam satisfactionem sicut excommunicatum faciatis attentius evitari.

It has been reported to us that some, drawn by excessive ambition, on the occasion of lay recognition or of secular power in the secular forum, without the bishop’s hearing having been sought, presume to claim for themselves in your parishes the patronages of churches and ecclesiastical benefices. Since therefore such persons do not enter through the door, but climb up some other way, and for this reason are unworthy to enjoy the name or prerogative of a pastor, we command your fraternity by apostolic writings, with a peremptory charge, that you render those, whom it shall have been established to have obtained in the aforesaid manner the patronages of churches or ecclesiastical benefices, if, when admonished, they shall by no means have resigned the aforesaid, unless they are fortified by prescription or episcopal concession, with the evasion of appeal removed, removed from office and strangers to the benefice; and if not even thus they cease, bind them with the bond of anathema, and hold them, and cause them to be held, constrained until due satisfaction. To this end, since certain laity despoil churches of lands and other possessions, so that in this way they make ecclesiastical men litigate before a secular judge, we enjoin you by the authority of these presents to see to it publicly to forbid this under threat of anathema. But if anyone shall prove a despiser of your prohibition, him, if it shall be manifest, with appeal ceasing, subject to excommunication, and make him be carefully avoided as excommunicate until due satisfaction.

CAP. XXII.

CHAPTER 22.

Si quaestio iuris patronatus infra sex menses non terminatur a tempore vacationis, libere potest episcopus sine praesentatione ibidem instituere rectorem. H. d. Sed intellige de patronis ecclesiasticis; nam in laicis sufficiunt quatuor menses.

If the question of the right of patronage is not terminated within six months from the time of the vacancy, the bishop may freely there institute a rector without presentation. In this regard: but understand it of ecclesiastical patrons; for in the case of laymen four months suffice.

Idem.

The same.

Eam te decet (Et infra: [cf. c.4.de aet. et qual. I.14.]) Illas autem ecclesias, de quarum patronatu controversia fuerit, si infra sex menses, postquam vacaverint, non fuerit controversia terminata, licitum tibi sit de persona idoneasublato appellationis obstaculo ordinare.

It befits you (And below: [cf. c.4.de aet. et qual. 1.14.]) But those churches, concerning whose patronage there has been a controversy, if within six months, after they have fallen vacant, the controversy shall not have been terminated, let it be lawful for you to ordain a suitable person,the obstacle of appeal removed.

Ad haec etc. (cf. c.27.de app. II.28.)

To these things, etc. (cf. ch.27.on appeals 2.28.)

CAP. XXIII.

CHAPTER 23.

Patronus ius patronatus propria auctoritate alienare non potest, nec ab ecclesia aliquid temporale exigere, nisi tempore fundationis a dioecesano illud fuerit sibi reservatum.

A patron cannot alienate the right of patronage by his own authority, nor exact from the church anything temporal, unless at the time of the foundation it was reserved to himself by the diocesan.

Lucius III.

Praeterea, quoniam advocati ecclesiarum in tantam noscuntur insolentiam prorupisse, ut sacerdotes et alios ecclesiasticos viros pro suae voluntatis arbitrio ecclesiis ipsis instituant atque destituant, et ius advocationis donationis vel emptionis titulo, aliisque pro sua voluntate contractibus etiam in alios transferre praesumunt, fodrum, albergarias, regium et similia, tanquam a propriis rusticis, ab ipsis ecclesiis extorquentes, et quod ministri ecclesiarum eis inconsultis faciunt iuxta proprium arbitrium in irritum deducentes, praesenti decreto statuimus, eos, sive advocati, sive patroni, vel vicedomini, sive custodes, vel guardias habentes, seu quocunque alio nomine censeantur, a gravaminibus ecclesiarum cessare, nihilque in ipsis praeter antiquos et moderatos reditus a locorum episcopis institutos exigere, aut, si aliud exegerint, excommunicationi subdantur. Contractus quoque huiusmodi, quos fecerunt vel facient in futurum, praesenti constitutione cassamus, et eos vim aliquam decernimus non habere. Ne autem per appellationis obstaculum aut in his quae de haereticis dicta sunt aut in advocatorum coercione quam diximus, praesentium deludatur auctoritas decretorum, totius appellationis remedium in praescriptis capitulis denegamus, nullam penitus audientiam quibuslibet contra haec appellantibus praebituri.

Moreover, since the advocates of churches are known to have burst forth into such insolence that they appoint and depose priests and other ecclesiastical men in the churches themselves at the discretion of their own will, and presume to transfer the right of advowson to others under the title of donation or emption, and by other contracts at their pleasure, also extorting fodrum, albergarias, the royal due, and the like from the churches themselves as though from their own peasants, and rendering null, at their own discretion, what the ministers of the churches, without consulting them, do, by the present decree we establish that they—whether they be advocates, or patrons, or vidames, or custodians, or those having guards, or by whatever other name they are styled—are to cease from the burdens upon churches, and to exact nothing from them beyond the ancient and moderate revenues established by the bishops of those places; or, if they exact anything else, let them be subjected to excommunication. Likewise, contracts of this sort, which they have made or will make in future, by the present constitution we quash, and them we decree to have no force at all. And lest, by the obstacle of appeal, the authority of the present decrees be evaded either in those matters which have been said concerning heretics or in the coercion of advocates which we have mentioned, we deny the entire remedy of appeal in the aforesaid chapters, and we will grant no hearing whatsoever to any appealing against these things.

CAP. XXIV.

CHAPTER 24.

In pluribus successive praesentatis a patrono laico, episcopo datur gratificatio; sed in praesentatis a persona ecclesiastica potior est primo praesentatus. H. d. specialiter, et est unum de principalioribus cap. tituli.

In the case of several persons successively presented by a lay patron, favor is given to the bishop; but in those presented by an ecclesiastical person, the one first presented has the preference. Here it is said specifically, and it is one of the principal chapters of the title.

Idem Norvicensi Episcopo.

The same to the Bishop of Norwich.

Quum autem advocatus clericum unum idoneum episcopo praesentaverit, et postulaverit postmodum, eo non refutato, alium aeque idoneum in eadem ecclesia admitti : quis eorum alteri praeferatur, iudicio episcopi credimus relinquendum, si laicus fuerit, cui ius competit praesentandi. Verum si collegium vel ecclesiastica persona praesentationem haberet, qui prior est tempore, iure potior esse videtur.

When, however, the advocate has presented to the bishop one suitable cleric, and afterwards, he not having been refused, has requested that another equally suitable be admitted in the same church : which of them should be preferred to the other, we believe ought to be left to the judgment of the bishop, if it be a layman to whom the right of presenting belongs. But if a college or an ecclesiastical person should have the presentation, he who is earlier in time seems to be stronger by right.

CAP. XXV.

CHAPTER 25.

Ex constructione ecclesiae, facta de consensu episcopi, acquiritur ius patronatus. Hoc primo. Patronus non eligit praelatum in conventuali ecclesia, sed in capella sic.

From the construction of a church, made with the consent of the bishop, the right of patronage is acquired. This first. The patron does not elect the prelate in a conventual church, but in a chapel, yes.

Hoc secundo. Patrono debetur processionis honor, et alimentatur ab ecclesia, si vergat ad inopiam. Hoc tertio.

This secondly. To the patron is owed the honor of procession, and he is alimented by the church, if he should verge toward indigence. This thirdly.

Et iste textus est de principalioribus.

And this text is about the more principal matters.

Clemens III.

Clement 3.

Nobis fuit (Et infra: [cf. c.27.de simon. V.3.])Praeterea quaesivisti a nobis, si aliquis efficiatur sola ecclesiae constructione patronus, vel si ad electionem plebani sit cum clericis admittendus, seu ab ipsa repellendus omnino, tametsi de longa consuetudine allegaverit se electioni interesse debere. Inquisitioni tuae tale damus responsum, quod, si quis ecclesiam cum assensu dioecesani episcopi construxit, ex eo ius patronatus acquirit. Ceterum in conventuali ecclesia non electioni praelati faciendae, sed iam factae honestius patroni postulatur assensus, nisi patronus aliter de sua iurisdictione obtineat, ut partes suas interponere debeat electioni tractandae.

To us there was (And below: [cf. ch.27.on simony, 5.3.])Moreover you have asked of us, whether someone is made a patron by the sole construction of a church, or whether he is to be admitted with the clerics to the election of the parish priest, or altogether to be repelled from it, although from long consuetude he may have alleged that he ought to take part in the election. To your inquisition we give such a response, that, if someone has constructed a church with the assent of the diocesan bishop, from that he acquires the right of patronage. Moreover, in a conventual church the assent of the patron is more fittingly requested not for an election of a prelate to be made, but for one already made, unless the patron holds otherwise by his own jurisdiction, such that he ought to interpose his part in the election to be transacted.

Secus tamen est in capella, in qua unus presbyter instituendus a patrono quandoque eligitur, et pro institutione habenda loci episcopo praesentatur. Pro fundatione quoque ecclesiae honor processionis fundatori servatur, et, si ad inopiam vergat, ab ecclesia illi modeste succurritur, sicut in sacris est canonibus institutum. [Ad. ultimum etc. (cf. c.27.de simon.

It is otherwise, however, in a chapel, in which one presbyter to be instituted is sometime chosen by the patron, and is presented to the bishop of the place for institution to be had. For the foundation of the church as well, the honor of procession is reserved to the founder; and, if he incline toward indigence, he is modestly succored by the church, as has been established in the sacred canons. [To the last, etc. (cf. c.27.on simony

V. 3.)Dat. Lat. VIII.

5. 3.)Given at the Lateran, 8.

Id. Maii.]

The Ides of May.]

CAP. XXVI.

CHAPTER 26.

Patronus ecclesiae vacantis, quanquam sit clericus, ad eam se praesentare non potest.

The patron of a vacant church, although he be a cleric, cannot present himself to it.

Innocentius III. Rothomagensi Archiepiscopo.

Innocent III. To the Archbishop of Rouen.

Per nostras postulasti literas edoceri, utrum clericus aliquis ad vacantem ecclesiam, in qua ius obtinet patronatus, se ipsum, si est idoneus, valeat praesentare. Quum igitur nullus se ingerere debeat ecclesiasticae praelationis officiis, inquisitioni tuae taliter respondemus, quod nullus se potest ad personatum alicuius ecclesiae praesentare, quantumcunque idoneus sit, et quibuscunque studiis et meritis adiuvetur. [Dat.

By our letters you have asked to be instructed, whether some cleric to a vacant church, in which he holds the right of patronage, may be able to present himself, if he is suitable. Since therefore no one ought to thrust himself into the offices of ecclesiastical prelation, to your inquiry in such a manner we reply, that no one can present himself to the personate of any church, however suitable he may be, and by whatsoever studies and merits he may be aided. [Given.

Rom. III. Id. Iun.

Rome. 3rd before the Ides of June.

Pont. nostri Ao. I. 1198.]

in the 1st year of our Pontificate. 1198.]

CAP. XXVII.

CHAPTER 27.

Si questio iuris patronatus inter patronos non diffinitur infra quatuor menses, episcopus ordinabit ecclesiam sine praeiudicio eorundem.

If the question of the right of patronage between the patrons is not defined within four months, the bishop will ordain the church without prejudice to the same.

Idem Conventrensi Episcopo.

The same to the Bishop of Coventry.

Quu m propter discordias laicorum non debeat ecclesiis praeiudicium generari, grave gerimus et indignum, quod, sicut nostro est apostolatui reseratum, occasione dissensionis, quae de iure patronatus vertitur inter eos, ecclesiae plus debito remanent rectoribus viduatae, quod in ipsarum grave dispendium noscitur redundare. Verum quia secundum Apostolum instantia nostra quotidiana est omnium ecclesiarum sollicitudo continua: volentes his, quae praemisimus, ex debito pontificalis officii obviare, Fraternitati tuae per apostolica scripta mandamus, quatenus, si de iure patronatus quaestio emerserit inter aliquos, et ab eo, cui competit, infra quatuor menses non fuerit diffinitum, extunc ecclesiam ipsam appellatione remota de persona non differas idonea ordinare, ita, quod illi ex hoc non debeat in posterum praeiudicium generari, qui ius evicerit patronatus. [Dat.

Since, on account of the discords of laymen, no prejudice ought to be generated for churches, we deem it grievous and unworthy that, as has been disclosed to our apostolate, on the occasion of a dissension which turns upon the right of patronage among them, churches remain more than is due bereft of rectors, which is known to redound to their serious loss. But since, according to the Apostle, our daily urgency is the continual solicitude of all the churches: wishing, by the debt of the pontifical office, to meet these matters which we have set forth above, to your Fraternity by apostolic writings we command, that, if a question about the right of patronage shall have arisen between any, and it shall not have been decided within four months by him to whom it pertains, thereupon you should not delay, the appeal being removed, to provide that church from a suitable person to be ordained, in such a way that from this no prejudice ought in future to be generated to him who shall have established the right of patronage. [Given.

Lat. III. Id. Ian. 1199.]

Lateran 11 Jan. 1199.]

CAP. XXVIII.

CHAPTER 28.

Legatus de latere ecclesiam, cuius alia ecclesia est patrona, collationi suae reservare potest, licet non vacet, et conferre quum vacat. Hoc primo. Ex duobus, praesentatis a patrono laico, potest superior instituere secundum.

A legate a latere can reserve to his own collation a church of which another church is the patroness, although it is not vacant, and confer it when it is vacant. This first. Out of two presented by a lay patron, the superior can institute the second.

Hoc secundo. Et sic quoad intellectum iste textus habet duo dicta diversa, licet quoad literam ambo commisceantur.

This secondly. And thus, as regards the intellect, this text has two distinct dicta, although as to the letter both are commixed.

Idem Archidiacono et Cancellario Altissiodorensibus.

The same to the Archdeacon and the Chancellor of Auxerre.

Quum dilectus filius, magister Gualterus de Picerei pro se ipso, et magister Hugo de Feverniaco pro decano de Alveoli super ecclesia de Beavilla invicem litigarent, utrique dilectum filium G. sanctae Mariae in porticu diaconum cardinalem concessimus auditorem. In cuius paesentia idem magister proponendo monstravit, quod, Quum olim venerabilis frater noster Hostiensis episcopus, tunc sedis apostolicae legatus in partibus Gallicanis, et Guillelmum de Montibus insignisset charactere clericali, dilecto filio archidiacono Carnotensi mandaverit, ut ecclesiam, quam in archidiaconatu suo primo vacare contingeret, donationi suae servaret, inhibens, ne alicui conferret eandem, de qua G. clerico disposuerat providere, et ecclesia de Berovilla ibi vacasset, idem archidiaconus contra mandatum eiusdem legati ad ipsam G. subdiaconum praesentavit, cuius facto ab eodem legato cassato, ipse praefato G. conc essit ecclesiam sic vacantem, [sicut in ipsius authentico continetur. In quo postmodum tam venerabilis frater noster É episcopus, quam dictus archidiaconus Carnotensis qui patronus erat ecclesiae praebuerunt assensum, quemamodum literae testantur ipsorum, et sic memoratus Guilelmus ecclesiam ipsam per quatuor fere annos et ultra tenuit, et a decano qui hoc sciebat pariter et videbat nequaquam fuit fractus in causam.] Vacante vero quadam praebenda in ecclesia sancti Martini Carnotensis dioecesis, episcopus dictam ecclesiam ad praesentationem archidiaconi H. clerico, praebendam vero praefato G. assignare curavit.

When the beloved son, Master Walter of Picerei on his own behalf, and Master Hugh of Feverniaco on behalf of the dean of Alveoli, were litigating one against the other concerning the church of Beavilla, to both we granted the beloved son G., deacon-cardinal of Saint Mary in Portico, as auditor. In whose presence the same master, by propounding, showed that, When formerly our venerable brother the Bishop of Ostia, then legate of the apostolic see in the Gallican parts, had insigned William de Montibus with the clerical character, he had mandated to the beloved son the Archdeacon of Chartres that he should reserve for his donation the church which should first happen to fall vacant in his archdeaconry, forbidding him to confer the same upon anyone, for which he had resolved to provide to the clerk G.; and when the church of Berovilla had there fallen vacant, the same archdeacon, against the mandate of that same legate, presented G., a subdeacon, to it; whose act having been quashed by the same legate, he himself granted the thus vacant church to the aforesaid G., [as is contained in his authentic instrument. In which thereafter both our venerable brother E., bishop, and the said Archdeacon of Chartres, who was patron of the church, afforded assent, as their letters attest; and so the aforesaid William held that church for about four years and more, and by the dean, who knew this and likewise saw it, he was by no means forced into a case.] But a certain prebend becoming vacant in the church of Saint Martin of the diocese of Chartres, the bishop took care to assign the said church, at the presentation of the archdeacon, to H., a clerk, but the prebend to the aforesaid G.

Unde ipse H. supplicabat [humiliter], eandem sibi ecclesiam confirmari, utpote quam canonice [sine contradictione] ac etiam ad praesentationem archidiaconi veri patroni se dicebat adeptum, [et adversario suo imponi perpetuum silentium super ea. Quod utique dicti decani procurator infitiatus adiecit quod, quum in obitu C. quondam decani de Alveoli, de Franconvilla et de Beavilla ecclesiae vacavissent É Carnotensis archidiaconus, ad quem illarum donatio pertinebat, G. fratri suo ecclesiam de Beavilla concessit, ac eum de mandato dioecesani episcopi de ipsa corporaliter investivit, sicut in litteris tam episcopi, quam etiam archidiaconi continetur. Post haec autem Guillelmus de Montibus litteras supradicti legati eidem archidiacono praesentavit, in quibus continebatur, eundem legatum sibi retinuisse donationem unius ecclesiae, quam primo contingeret in archidiaconatu Carnotensi vacare; et per hoc idem Guillelmus petebat ut vel alteram illarum ecclesiarum sibi conferret vel donationi legati reservaret eandem; qui respondit quod neutrum implere poterat eo, quod utramque iam aliis assignarat. Ipse vero Guillelmus, iterato ad eundem legatum accedens et falso suggerens ecclesiam de Beavilla vacare, obtinuit apud ipsum quod dictam ecclesiam de facto sibi concessit et mandavit, ut institueretur in ea. Quod comperiens idem G. ne quis eum in possessione sua turbaret sedem apostolicam appellavit, et, personaliter ad sedem apostolicam veniens, causam ipsam obtinuit iudicibus delegari, quo postmodum ad propria revertente, praefatus Guillelmus, de iustitia sua diffidens iuri, si quod per eundem legatum in iam dicta ecclesia fuerat consecutus, in manu renuntiavit dicti episcopi Carnotensis, et hoc facto, praenominatus archidiaconus magistrum G. de Picerel eidem episcopo praesentavit, ipsumque, in praeiudicium praefati G. absentis, de praescripta fecit ecclesia investiri.

Whence he himself, H., was supplicating [humbly] that the same church be confirmed to himself, inasmuch as he said he had obtained it canonically [without contradiction] and also at the presentation of the archdeacon, the true patron, [and that perpetual silence be imposed upon his adversary concerning it. Which, indeed, the procurator of the said dean, denying, added that, when at the obit of C., once dean of Alveolus, the churches of Franconvilla and of Beavilla had become vacant, and the archdeacon of Chartres, to whom the donation of those belonged, granted the church of Beavilla to G., his brother, and by mandate of the diocesan bishop corporally invested him with it, as is contained in the letters both of the bishop and also of the archdeacon. After these things, however, William of the Mountains presented to the same archdeacon the letters of the above-mentioned legate, in which it was contained that the same legate had reserved to himself the donation of one church which should first happen to become vacant in the archdeaconry of Chartres; and by this the same William asked that he either confer upon himself another of those churches or reserve the same to the donation of the legate; who replied that he could fulfill neither, for the reason that he had already assigned both to others. But William himself, approaching again to the same legate and falsely suggesting that the church of Beavilla was vacant, obtained from him that he de facto granted the said church to him and commanded that he be instituted in it. Learning this, the same G., lest anyone disturb him in his possession, appealed to the apostolic see, and, coming personally to the apostolic see, obtained that the case be delegated to judges; and when thereafter he returned to his own, the aforesaid William, distrusting the justice of his right, renounced into the hand of the said bishop of Chartres the right, if any, which through the same legate he had obtained in the already-said church; and this having been done, the before-named archdeacon presented Master G. of Picerel to the same bishop, and caused him, to the prejudice of the aforesaid absent G., to be invested with the aforesaid church.]

Quod intelligens idem G. in sui iuris defensionem se pariter et ecclesiam ipsam apostolicae sedis protectioni supposuit, et, a possessione se deiici non permittens, ad nostram audientiam appellavit; adiiciens, ut in statu illo, in quo tunc erant, omnia permanerent, et specialiter hac de causa, quia videlicet dictus archidiaconus, de' mandato archiepiscopi Carnotensis, iam dictum magistrum in corporalem possessionem ecclesiae memoratae volebat inducere, ad metropolitani audientiam appellavit; sed idem archidiaconus nihilominus, post appellationem huiusmodi magistrum ipsum in possessionem ipsius ecclesiae inducere, attentavit. Unde quum ad querelam ipsius G. venerabili fratri nostro É Senonensi archiepiscopo É subdecano et É cantori Carnotensibus, causam commisisset eandem, praedictus magister citatus ab eis, et in eorum praesentia constitutus noluit respondere; sed, statim appellationem ad sedem apostolicam interponens, contumaciter recessit ab eis. Illi vero, nihilominus procedentes, testes contra ipsum legitimos receperunt per quos fuit evidenter ostensum quod, post appellationem ad Senonensem curiam interpositam, idem magister fuit in corporalem eiusdem ecclesiae possessionem inductus, sicut in eorundem iudicum litteris legebatur; et sic saepe fatus magister, custode suo ab ecclesia ipsa depulso, ea fuit rationabiliter spoliatus, quae tandem fuit alterius curae commissa, qui, non auctoritate dicti magistri, sed nomine memorati decani, celebrabat in ipsa, recipiebatque obventiones eiusdem.

Understanding this, that same G., in defense of his right, likewise subjected himself and that very church to the protection of the Apostolic See, and, not allowing himself to be cast down from possession, appealed to our audience; adding that all things should remain in that state in which they then were, and especially for this cause: because, namely, the said archdeacon, by mandate of the archbishop of Chartres, wished to induct the already-mentioned Master into the corporal possession of the aforesaid church, he appealed to the hearing of the metropolitan; but the same archdeacon nevertheless, after such an appeal, attempted to induct that Master into possession of the church itself. Wherefore, when at the complaint of G. he had committed that case to our venerable brother É, archbishop of Sens, to É the subdean and to É the cantor of Chartres, the aforesaid Master, summoned by them and set in their presence, refused to answer; but, immediately interposing an appeal to the Apostolic See, withdrew from them contumaciously. They, however, proceeding nonetheless, received lawful witnesses against him, through whom it was plainly shown that, after an appeal had been interposed to the court of Sens, that same Master was inducted into the corporal possession of the same church, as was read in the letters of those same judges; and thus the oft-said Master, his custodian having been driven away from that church, was reasonably despoiled of it, which at length was committed to the care of another, who, not by the authority of the said Master, but in the name of the aforesaid dean, celebrated in it and also received its obventions.

Unde, quoniam idem G. taliter se dicebat illam ecclesiam assecutum, petebat scribi iudicibus, qui eum a praedicti magistri molestatione indebita tuerentur. E contra vero dictus magister replicavit in illum, dicens penitus falsum esse quod decanus, ad praesentationem veri patroni, et de mandato episcopi, de ipsa fuerit ecclesia investitus, praesertim, quum episcopus in suis litteris fateretur eundem decanum nec de cura illius ecclesiae nec de ipsa fuisse penitus investitum. Quod autem praefatum Guillelmum, de reditu decani timentem, abrenuntiasse iuri suo in manu Carnotensis episcopi pars adversa dicebat, idem magister prorsus esse mendacium astruebat, quum, post reditum eius per tres annos et amplius, ipso vidente ac sciente, illam ecclesiam possederit absque lite.

Whence, since that same G. said that he had in such manner obtained that church, he sought that it be written to the judges, that they might protect him from the undue molestation of the aforesaid master. On the contrary, the said master replied against him, saying that it was utterly false that the dean, at the presentation of the true patron and by the mandate of the bishop, had been invested with that church—especially since the bishop in his letters confessed that the same dean had been in no wise invested either with the cure of that church or with the church itself. But as to what the opposing party said, namely that the aforesaid William, fearing the return of the dean, had renounced his right into the hand of the bishop of Chartres, the same master asserted that this was utterly a falsehood, since, after his return, for three years and more, with him seeing and knowing, he had possessed that church without suit.

Illud vero magister ipse noluit diffiteri, qui videlicet adversarius, ad Senonensem curiam appellasset, ipso quidem magistro sedem apostolicam provocante, ac inhibente, ne decanus ipsum super iure suo praesumeret molestare. At ipse, nihilominus ad metropolitanum accedens memoratum fecit citari magistrum, qui coram eo statuta die comparens, litem noluit contestari, sed appelatione innovata, recessit. Archiepiscopus vero nihilominus causam, sicut etiam adversarius fatebatur, post appellationem iudicibus delegavit; unde dicebat idem magister, quod, tam per allegationes suas, quam etiam per ea, quae proposuerat pars adversa, constabat ipsum fuisse post appellationem ad sedem apostolicam interpositam spoliatum.

The master himself did not wish to deny this, namely that the adversary had appealed to the court of Sens, while the master indeed was appealing to the Apostolic See and issuing an inhibition that the dean should not presume to molest him concerning his right. But he, nonetheless, going to the metropolitan, caused the aforementioned master to be summoned, who, appearing before him on the appointed day, did not wish to contest the suit, but, his appeal renewed, withdrew. The archbishop, however, nevertheless delegated the cause to judges after the appeal, as even the adversary admitted; whence the same master said that, both by his own allegations and also by the things which the opposing party had proposed, it was evident that he had been despoiled after an appeal to the Apostolic See had been interposed.

Ad illud autem, quod adversarius proponebat, post appellationem decani ad Senonensem archiepiscopum interpositam, idem magister fuerat in eiusdem ecclesiae possessionem inductus; dicebat idem magister quod, si decanus appellaverat, ne archidiaconus commissam sibi exsecutionem impleret, huiusmodo appellatio nulla erat, quum ab exsecutore non fuerit appellandum, ubi mandati fines excedere non tentabat. Adiecit insuper quod, quum idem decanus nullum in ecclesia ius haberet, sui non intererat appellare, sed, si appellare aliquatenus potuisset, quia idem magister appellationem, quam ille ad metropolitanum interposuerat, appellationis ad sedem apostolicam interpositae peremit obiectu, medio tempore non debuit spoliari.] E contra procurator decani respondit, quod, etsi dictus legatus donationi suae reservari mandaverit primo in archidiaconatu Carnotensi ecclesiam vacaturam, circa praedictam tamen ecclesiam hoc facere de iure non potuit, quia talis potestas sibi minime competebat, quum praesentatio clerici ad illam ecclesiam non tanquam clerico, sed quasi laico ratione patronatus, non iure archidiaconatus eidem archidiacono pertineret. Unde quum inhibitionem ipsius in hoc idem archidiaconus custodire minime teneretur, alium [quidem] ad eandem ecclesiam de iure potuit praesentare, ac praesentatio eius debet, ex quo de persona idonea facta est, firma censeri, [quoniam, et si verum exsisteret, quod tamen est falsum omnino, ius videlicet praesentandi clericum ad ipsam ecclesiam, non archidiaconalis officii, sed temporalis dominii ratione, ad memoratum archidiaconum pertinere, nec in hac parte valuisse prohibitionem legati, tanquam, qui non poterat id laico prohibere patrono, ex alia tamen causa, praesentationem archidiaconi factam de praedicto decano asseruit esse irritam et inanem, quia, quando praesentavit eundem, iam erat longe ante suspensus per dilectum filium, P. tituli Sancti Marcelli presbyterum, tum Sanctae Mariae in via lata diaconum cardinalem, apostolicae sedis legatum, et duravit illa suspensio usque post reditum praefati episcopi Hostiensis, ad cuius interventum idem archidiaconus, in nostra praesentia constitutus, meruit a vinculo suspensionis absolvi sicut per eiusdem episcopi literas comprobatur.

But as to that which the adversary was proposing—that after an appeal of the dean had been interposed to the archbishop of Sens, that same master had been inducted into possession of the same church—that same master said that, if the dean had appealed so that the archdeacon might not carry out the execution committed to him, an appeal of this sort was null, since one is not to appeal from an executor where he was not attempting to exceed the bounds of the mandate. He added moreover that, since the same dean had no right in the church, it was not his affair to appeal; but, if he could in any measure have appealed, since the same master, by the objection of an appeal interposed to the apostolic see, quashed the appeal which he had interposed to the metropolitan, in the meantime he ought not to have been despoiled.] On the contrary, the proctor of the dean replied that, even if the said legate had ordered that a church about to become vacant first in the archdeaconry of Chartres be reserved to his donation, yet with respect to the aforesaid church he could not do this by right, because such power by no means belonged to him, since the presentation of a cleric to that church pertained to the same archdeacon not as to a cleric, but as it were to a layman by reason of patronage, not by right of the archdeaconry. Whence, since the archdeacon was in no way bound to observe his inhibition in this matter, he could by right present another [indeed] to the same church, and his presentation, since it was made of a suitable person, ought to be deemed firm, [for, even if it were true—which, however, is altogether false—that the right, namely, of presenting a cleric to that church pertained to the aforesaid archdeacon not by reason of archidiaconal office but of temporal lordship, neither in this part did the legate’s prohibition avail, as one who could not forbid that to a lay patron; nevertheless, for another cause, he asserted the presentation made by the archdeacon of the aforesaid dean to be void and vain, because, when he presented him, he had already long before been suspended by the beloved son, P., presbyter of the title of Saint Marcellus, then cardinal deacon of Saint Mary in Via Lata, legate of the apostolic see; and that suspension lasted until after the return of the aforesaid bishop of Ostia, at whose intervention the same archdeacon, set in our presence, deserved to be absolved from the bond of suspension, as is proved by the letters of that same bishop.

Procurator vero decani subiunxit econtra quod, etsi archidiaconus suspensionis vinculo teneretur, poterat tamen ei, tanquam laico, donatio ipsius ecclesiae iure competere patronatus, quo nec per prohibitionem, nec per suspensionem legati potuisset aliqua ratione privari, praesertim quum archidiaconale tantum officium sibi fuerit interdictum.] Nos igitur, his et aliis, quae coram eodem auditore fuere proposita nobisque relata fideliter per eundem, diligentius intellectis, attendentes, quod, etsi praefatus archidiaconus memoratum G. tanquam laicus ad illam ecclesiam praesentasset, quia tamen ipse decanus per dioecesanum episcopum admissus non fuit, sed dictus H. ab eodem archidiacono [postmodum] praesentatus, a dioecesano fuit episcopo institutus, iuxta statutum bonae memoriae Alexandri Papae praedecessoris nostri non primus, sed secundus ius est assecutus in ecclesia memorata, etsi memoratus archidiaconus praefatum G. tanquam clericus praesentavit, quoniam in eo, quod tanquam clericus faciebat, suberat iurisdictioni legati, unde, postquam idem legatus donationem illius ecclesiae sibi decreverat reservandam, ad eam tanquam clericus non potuit quempiam praesentare, praesentationem ipsius minus canonice factam fuisse decernimus irritam, et, ea penitus non obstante, concessionem eiusdem ecclesiae, factam praenominato H., pronunciavimus canonicam exstitisse, cassantes nihilominus quod per delegatos a supra dicto archiepiscopo Senonensi post appellationem ad nos legitime interpositam exstitit attentatum, et adiudicantes eidem magistro praefatam ecclesiam cum fructibus, medio tempore perceptis ex ea, plene ac pacifice possidendam, praedicto G. super hoc perpetuum silentium imponendo. [Quocirca discretioni etc. Dat.

But the procurator of the dean added on the contrary that, even if the archdeacon was held by the bond of suspension, nevertheless to him, as to a layman, the donation of that church could belong by the right of patronage, of which right he could by no means be deprived either by the prohibition or by the suspension of the legate, especially since only the archidiaconal office had been interdicted to him.] We therefore, these things and others, which had been proposed before the same auditor and faithfully reported to us by him, having been more diligently understood, considering that, even if the aforesaid archdeacon had presented the aforesaid G., as a layman, to that church, yet because the dean himself was not admitted by the diocesan bishop, but the said H., [afterwards] presented by the same archdeacon, was was instituted by the diocesan bishop, according to the statute of Pope Alexander, of good memory, our predecessor, not the first, but the second, obtained the right in the aforesaid church; and even if the aforementioned archdeacon presented the aforesaid G. as a cleric, since in that which he did as a cleric he was subject to the jurisdiction of the legate, whence, after the same legate had decreed that the donation of that church was to be reserved to himself, he could not present anyone to it as a cleric, we decree the presentation of the same, made less canonically, to have been void, and, that entirely notwithstanding, we pronounced that the grant of the same church, made to the aforesaid H., had been canonical, quashing nonetheless what had been attempted by the judges delegated by the above-said archbishop of Sens after an appeal had been lawfully interposed to us, and adjudging to the same master the aforesaid church, with the fruits received from it in the meantime, to be fully and peacefully possessed, imposing perpetual silence upon the aforesaid G. in this matter. [Wherefore to your discretion etc. Given.

Romae IX. Kal. Apr. A. IX. 1206.]

At Rome, on the 9th day before the Kalends of April, in the 9th year. 1206.]

CAP. XXIX.

CHAPTER 29.

Si laicus patronus duos successive praesentet, valet institutio de secundo non obstante appelatione prius facta per primum; episcopus tamen, qui malitiose primum repulit, eidem in competenti beneficio providere compellitur. Et in ultimo est casus singularis.

If a lay patron presents two successively, the institution of the second is valid, the appeal previously made by the first notwithstanding; however, the bishop who maliciously rejected the first is compelled to provide for the same with a competent benefice. And as to the last, it is a singular case.

Idem Eliensi Episcopo.

The same. To the Bishop of Ely.

Pastoralis officii (Et infra: [cf. c.28.de off. iud. del.

Pastoral office (And below: [cf. ch.28.on the office of a delegated judge.

I. 29.])Quum autem saepe contingat, patronos ecclesiarum laicos nunc unum, nunc alium ad vacantes ecclesias praesentare, sollicite Postulasti per sedem apostolicam edoceri, an clericus, ad aliquam ecclesiam a patrono laico praesentatus, si dioecesanus episcopus ipsum non duxerit admittendum, ex huiusmodi praesentatione aliquid iuris assequatur in illa; et, si forte idem ad sedem apostolicam appellaverit, et post appellationem ab ipso interpositam idem patronus alium curaverit praesentare, ac secundum instituit episcopus praesentatum, idem ab ipsa ecclesia merito debeat amoveri. Nos igitur bonae memoriae Alexandri Papae praedecessoris nostri pro sua reverentia vestigiis inhaerentes, qui inter praesentatos a clerico et laico patronis distinguens, inter praesentatos a laico conditionem possidentis censuit meliorem, dicimus, quod institutio praesentati secundo loco a laico patrono robur obtinet firmitatis. Verumtamen constituimus, ut episcopus, qui praesentatum idoneum malitiose recusavit admittere, ad providendum eidem in competenti beneficio compellatur, quatenus puniatur in eo, in quo ipsum non est dubium deliquisse.

1. 29.])But since it often happens that lay patrons of churches now present one, now another to vacant churches, solicitously You Have Requested through the Apostolic See to be taught whether a cleric, presented to some church by a lay patron, if the diocesan bishop shall not have deemed him to be admitted, obtains from such a presentation any right in that church; and, if perhaps the same man shall have appealed to the Apostolic See, and after the appeal interposed by him the same patron shall have taken care to present another, and the bishop institutes the one presented second, whether that same man ought rightly to be removed from the church itself. We therefore, adhering to the footsteps of Pope Alexander of good memory, our predecessor, out of reverence for him, who, distinguishing between those presented by a clerical and a lay patron, judged among those presented by a layman that the condition of the possessor is better, say that the institution of the one presented in the second place by a lay patron obtains the strength of firmness. Nevertheless, we decree that the bishop who has maliciously refused to admit the suitable nominee be compelled to provide for him with a competent benefice, so that he may be punished in that wherein it is not doubtful that he has delinquently erred.

[Interrogasti etc. (cf. c. 19.de priv. V.33.)Dat. Rom.

[You have asked, etc. (cf. ch. 19.on privileges, 5.33.)Given at Rome.

ap. S. Petr. XIV. Kal.

at St. Peter’s, on the 14th before the Kalends.

Ian. 1204.]

Jan. 1204.]

CAP. XXX.

CHAPTER 30.

Si ad praesentationem rectoris ad titulum ecclesiae aliquis fuerit ordinatus, patronus, qui non consensit, ad ipsam, quum vacabit, poterit praesentare.

If someone has been ordained to the title of the church at the presentation of the rector, the patron who did not consent will be able to present to that same church when it becomes vacant.

Idem Auriensi Episcopo.

The same to the Bishop of Ourense.

Postulasti per sedem apostolicam edoceri, ut, quum rectores parochialium ecclesiarum quandoque quosdam praesentent ad suarum ecclesiarum titulos ordinandos, utrum electio talium ad ipsos rectores pertineat, vel etiam ad patronos; et, si in his patronorum non est requirendus assensus, utrum ius illis salvum maneat eligendi, ut, quum ipsas ecclesias vacare contigerit, intitulati huiusmodi non sint aliis praeferendi. Ad quod fraternitati tuae breviter respondemus, quod per intitulationem huiusmodi nullum patronis praeiudicium generatur, quin possint alios ad illas ecclesias, quum vacaverint, praesentare, nisi de patronorum processisset assensu. [Dat.

You have asked to be instructed through the apostolic see, that, when the rectors of parochial churches sometimes present certain persons to be ordained to the titles of their churches, whether the election of such belongs to the rectors themselves, or also to the patrons; and, if in these matters the assent of the patrons is not to be required, whether the right of choosing remains safe to them, so that, when it happens that those churches become vacant, persons thus entitled are not to be preferred to others. To which we briefly respond to your fraternity, that by such intitulation no prejudice is generated to the patrons, but that they can present others to those churches when they have become vacant, unless it had proceeded from the assent of the patrons. [Dated.

Lat. II. Id. Febr. Pont.

Lateran, February 12, of the Pontificate.

nostr. Ao. XI. 1209.]

of our pontificate, Year 11. 1209.]

CAP. XXXI.

CHAPTER 31.

Patronus etiam clericus vacantem conferre non potest, et, si contulit, potest nihilominus ad illam praesentare.

A patron who is also a cleric cannot confer a vacant benefice, and, if he has conferred it, nevertheless he can present to it.

Gregorius IX. Archiepiscopo Eboracensi.

Gregory 9. To the Archbishop of York.

Transmissae ad nos tuae literae continebant, quod, quum capitulum Eboracense ecclesiam de Gameforde vacantem, in qua ius obtinent patronatus, R. clerico concessissent, ipsi postmodum L. clericum tibi ad eandem ecclesiam praesentarunt post appellationem ab eodem R. ad sedem apostolicam interiectam. (Et infra:) Consultationi tuae taliter respondemus, quod, quum ex vi iuris patronatus non concessio, sed praesentatio pertineat ad patronum, praesentatum, si ei aliquid non obsistat canonicum, instituere in ipsa ecclesia poteris utpote potiorem.

Your letters transmitted to us contained that, when the Chapter of York had granted the vacant church of Gameforde, in which they hold the right of patronage, to the cleric R., they afterwards presented the cleric L. to you to the same church after an appeal had been interposed by the same R. to the Apostolic See. (And below:) We thus respond to your consultation, that, since by the force of the right of patronage not the concession but the presentation pertains to the patron, you can institute in that same church the one presented, if nothing canonical stands in his way, as the stronger party.

TITULUS XXXIX. DE CENSIBUS, EXACTIONIBUS ET PROCURATIONIBUS.

TITLE 39. ON CENSUSES, EXACTIONS, AND PROCURATIONS.

CAP. I.

CHAPTER 1.

Ecclesiae fundandae debet pro dote tribui mansus, liber a quolibet servitio temporali; ad ecclesiasticum tamen tenetur. Sed si aliquid confertur ecclesiae ultra mansum, tenetur ecclesia ex eo solvere onera consueta. H. d. inhaerendo literae.

To a church that is to be founded, a manse ought to be granted as a dowry, free from any temporal service; yet it is bound to ecclesiastical service. But if anything is conferred upon the church beyond the manse, the church is bound from it to pay the customary burdens. This is said by adhering to the letter.

Ex concilio apud Guarmaciam.

From the council at Guarmacia.

Sancitum est, ut unicuique ecclesiae unus mansus integer absque ullo servitio tribuatur. Et presbyteri in eis constituti non de decimis, neque de oblationibus fidelium, non de domibus, neque de areis vel de hortis iuxta ecclesiam positis, neque de praedicto manso aliquod servitium faciant praeter ecclesiasticum. Et si aliquid amplius habuerint, inde senioribus suis debitum servitium impendant.

It has been sanctioned that to each church one whole manse be granted without any service. And the presbyters appointed in them are to render no service from the tithes, nor from the offerings of the faithful, nor from the houses, nor from the yards or gardens set beside the church, nor from the aforesaid manse, except ecclesiastical service. And if they have anything more, from that let them render to their seniors (lords) the service that is due.

CAP. II.

CHAPTER 2.

Solutio tributi arguit subiectionem.

The payment of tribute argues subjection.

Augustinus super epistola ad Romanos.

Augustine on the Epistle to the Romans.

" Omnis anima sublimio ribus potestatibus subdita sit. " (Et infra:) Et vos subditi esse debetis. Ideo enim tributa praestatis, quia haec est probatio subiectionis.

" Let every soul be subject to the higher powers. " (And below:) And you ought to be subject. For this reason you render tributes, because this is the proof of subjection.

CAP. III.

CHAPTER 3.

Non potest episcopus novum censum imponere monasterio.

A bishop cannot impose a new tax upon a monastery.

Gregorius Stephano Cantori.

Gregory to Stephen the Cantor.

Scientes (Et infra:) Asseruit autem praedictus abbas, presbyterum praedictae Massae novas monasterio illi consuetudines velle imponere, quae ex tempore conditi monasterii per triennale tempus hactenus non fuerunt, [siquidem si quid Deo illic munificentiae gratia a fidelibus viris oblatum fuerit, portionem se asserat debere percipere.] Mandamus, quatenus, si ab initio hoc non fuerit, etiam labentibus temporibus aliquid noviter non permittas imponi, [maxime quum exiguae substantiae etc.]

Knowing (And below:) He however asserted, the aforesaid abbot, that the priest of the aforesaid Massa wishes to impose new customs upon that monastery, which from the time of the monastery’s founding for a triennial period up to now have not existed, [for if anything should have been offered there to God by faithful men by grace of munificence, he asserts that he ought to receive a portion.] We command, to wit, that, if this was not from the beginning, even as times are gliding along you do not permit anything newly to be imposed, [especially since the resources are scant, etc.]

CAP. IV.

CHAPTER 4.

Caecus et pauper ad collectas non tenentur.

The blind and the poor are not held to the collections.

Idem Co n stantino Episcopo.

The same, to Bishop Co n stantine.

Licet multum (Et infra: [cf. c.1.de rest. spol. II.13.]) Dixit quoque praedictus caecus, quod ad collectas inter alioscivitatis Ianuensis habitatores et ipse pariter compellatur.

Although much (And below: [cf. ch.1.on the restitution of spoils 2.13.]) The aforesaid blind man also said that he too, among the other inhabitants of the city of Genoa, is likewise compelled to the assessments.

[Et miramur, quod qui magis misericordia dignus est, vobis praesentibus praegravetur.] Quod fieri non permittas, quia eum, quem caecitas sua gravat, inhumanum est nimis in collectione affligere, cui debuerat ex collectis, si esset [magna] necessitas, misereri.

[And we marvel that he who is more worthy of mercy is overburdened while you are present.] You must not permit this to be done, since it is most inhuman in the collection to afflict him whom his own blindness burdens, upon whom there ought, from the collections, if there were [great] necessity, to have been shown mercy.

CAP. V.

CHAPTER 5.

Petens censum debet rationem exprimere.

The one petitioning for an assessment ought to set forth the reason.

Paschalis II. Comitissae Mathildae.

Paschal 2. To Countess Matilda.

Pervenit ad nos, quod Fraxinorensis abbas Carpensem ecclesiam fuerit depraedatus, occasione videlicet cuiusdam census, qui, ad quid solvi debeat, ignoratur. Inquisitioni tuae taliter respondemus, quod census ignorantiae nec divinis, nec humanis legibus invenitur diffinitus; oportet quippe, ut omnis census ad quid et quando persolvi debeat praesciatur. Mandamus ergo dilectioni tuae, ut praedam ipsam Carpensi ecclesiae restitui facias, nec deinceps Fraxinorensem abbatem aut quemlibet alium eam inquietare permittas.

It has come to us, that the Abbot of Frassinoro has despoiled the Church of Carpi, namely on the pretext of a certain census (due), which is unknown as to what it ought to be paid for. To your inquiry we respond thus, that a census whose purpose is unknown is defined by neither divine nor human laws; for it is necessary that every census be foreknown as to for what and when it ought to be paid. We therefore command your belovedness to have that plunder restored to the Church of Carpi, and henceforth not to permit the Abbot of Frassinoro or anyone else to disturb it.

CAP. VI.

CHAPTER 6.

Determinat concilium numerum equorum, quos secum ducere possunt praelati visitantes, et prohibet eis tunc uti venationibus, et sumptuosas epulas quaerere. Hoc primo usque ad vers. Prohibemus.

The council determines the number of horses which prelates visiting may take with them, and forbids them then to engage in huntings, and to seek sumptuous banquets. This first up to the line ‘We forbid.’

— (Prohibemus etc.:) Praelati non debent gravare subditos talliis et exactionibus, permittitur tamen ex iusta causa petere ab eis moderatum auxilium. H. d. usque ad ¤. Sane. — (Sane etc.:) In effectu dicitur, quod numerus equorum statutus in princ.

— (We forbid etc.:) Prelates ought not to burden subjects with tallages and exactions; nevertheless, for a just cause, it is permitted to seek from them a moderate aid. H. d. up to ¤. Sane. — (Sane etc.:) In effect it is said that the number of horses is established in the beginning.

cap. non debet trahi ad augendum numerum, alias solitum. Abbas.

chapter. ought not to be drawn to augment the number, otherwise customary. Abbot.

Ex concilio Lateranensi.

From the Lateran council.

Quum Apostolus se ac suos propriis manibus decreverit exhibendos, ut locum praedicandi auferret pseudoapostolis, et illis, quibus praedicabat, non exsisteret onerosus : grave nimis et emendatione dignum esse dignoscitur, quod quidam praelatorum ita in procurationibus graves suis subditis exsistant, ut pro huiusmodi causa ipsa interdum ecclesiastica ornamenta subditi exponere compellantur, et longi temporis victum brevis hora consumat. Quocirca statuimus, quod archiepiscopi, parochias visitantes, pro diversitate provinciarum, et facultatibus ecclesiarum XL. vel L. evectionum numerum, episcopi autem XX. vel XXX., cardinales autemXXV. nunquam excedant, archidiaconi vero V. vel VII., decani constituti sub episcopis duobus equis contenti exsistant.

When the Apostle decreed that he and his own were to be supported by their own hands, so as to take away the occasion for preaching from the pseudo-apostles, and not to be burdensome to those to whom he preached : it is recognized as too grave and worthy of emendation, that certain of the prelates are so heavy in their procurations upon their subjects, that for this very cause the subjects are sometimes compelled to expose ecclesiastical ornaments, and a short hour consumes the sustenance of a long time. Wherefore we have decreed that archbishops, visiting parishes, according to the diversity of provinces and the resources of the churches, must never exceed the number of 40 or 50 conveyances; bishops, however, 20 or 30, cardinals 25, archdeacons indeed 5 or 7; and deans appointed under bishops must be content with two horses.

Nec cum canibus venatoriis et avibus proficiscantur, sed ita procedant, ut non quae sua sunt, sed quae Iesu Christi quaerere videantur. Nec sumptuosas epulas quaerant, sed cum gratiarum actione recipiant quod honeste ac competenter illis fuerit ministratum. Prohibemus etiam, ne subditos suos talliis et exactionibus episcopi gravare praesumant.

Nor let them set out with hunting dogs and birds, but let them so proceed that they seem to seek not the things that are their own, but the things of Jesus Christ. Nor let them seek sumptuous banquets, but with thanksgiving let them receive what has been ministered to them honorably and suitably. We also forbid that bishops presume to burden their subjects with tallages and exactions.

Sustinemus autem pro multis necessitatibus, quae aliquoties superveniunt, ut, si manifesta ac rationabilis causa exstiterit, cum caritate moderatum ab eis valeant auxilium postulare. Quum enim dicat Apostolus : " Non debent filii thesaurizare parentibus, sed parentes filiis : " multum longe a paterna pietate videtur, si praepositi subditis suis graves exsistant, quos in cunctis necessitatibus pastoris debent more fovere. Archidiaconi vero sive decani nullas exactiones sive tallias in presbyteros seu clericos exercere praesumant.

We nevertheless tolerate, on account of the many necessities which sometimes supervene, that, if a manifest and reasonable cause has arisen, they may be able, with charity, to ask from them a moderated aid. For since the Apostle says: "The children ought not to treasure up for the parents, but the parents for the children:" it seems very far from paternal piety if those set over others should be burdensome to their subjects, whom they ought, in all necessities, to foster in the manner of a shepherd. But let archdeacons or deans presume to exercise no exactions or tallages upon presbyters or clerics.

Sane, quod de praedicto numero evectionis secundum tolerantiam dictum est, in illis locis poterit observari, in quibus ampliores suntreditus et ecclesiasticae facultates. In pauperioribus autem locis tantam volumus teneri mensuram, ut ex accessu maiorum minores merito non doleant se gravari. Nec sub tali indulgentia illi, qui paucioribus equis uti solebant hactenus, plurium sibi credant potestatem indultam.

Indeed, what has been said, by way of toleration, about the aforesaid number of conveyance-horses can be observed in those places in which the revenues and ecclesiastical faculties are more ample. But in poorer places we wish such a measure to be maintained that, from the arrival of their betters, the lesser may not with good reason lament that they are burdened. Nor, under such indulgence, let those who until now were accustomed to use fewer horses believe that a power of more has been granted to them.

CAP. VII.

CHAPTER 7.

Novus census ecclesiis imponi non potest, nec antiquus augeri. H. d. et est de principalioribus buius tituli.

A new tax cannot be imposed upon churches, nor an old one increased. Here it is said, and it is among the principal points of this title.

Ex eodem.

From the same.

Prohibemus insuper, ne ab abbatibus, vel episcopis vel aliis praelatis novi census imponantur ecclesiis, nec veteres augeantur, nec partem redituum suis usibus appropriare praesumant; sed libertatem, quam sibi maiores conservare desiderant, minoribus quoque suis bona voluntate conservent. Si quis vero aliter fecerit, irritum quod egerit habeatur.

We moreover prohibit that new assessments be imposed upon churches by abbots, or bishops, or other prelates, nor that the old be increased, nor that they presume to appropriate a part of the revenues to their own uses; but let them, with good will, preserve also for their juniors the liberty which they desire to be preserved for themselves by their seniors. If anyone shall have done otherwise, let what he has done be held null.

CAP. VIII.

CHAPTER 8.

Praelatus seu rector ecclesiae non potest, praesertim post mortem, ecclesiam suam propria auctoritate constituere censualem.

A prelate or rector of a church cannot, especially after death, by his own authority constitute his church censual.

Alexander III. Vigoriensi Episcopo.

Alexander 3. To the Bishop of Worcester.

Praeterea illi, qui, episcopo ignorante, auctoritate sua pensionem annuam de ecclesiis quadam illusione solverint sive receperint, eis defunctis, nisi ab iis, qui per episcopum vel ministeriales eius auctoritatem instituendi personas habentes ius recipiendi canonem receperint, in receptione pensionis non sunt aliquatenus audiendi; praesertim si pontificis aut alterius, qui de iure id facere potuerit, auctoritatem et assensum super hoc non intervenisse constiterit. Non enim simplices sacerdotes vel clerici possunt ecclesias, quibus praesunt, auctoritate sua, praesertim post decessum suum, efficere censuales.

Moreover, those who, the bishop being unaware, by their own authority have, under a certain illusion (pretense), paid or received an annual pension from the churches—after they have died—unless by those who, through the authority of the bishop or of his ministerials, being persons to be instituted and having the right of receiving the canon, shall have received it, are not at all to be heard in the reception of the pension; especially if it has been established that the authority and assent of the pontiff, or of another who could by law have done this, did not intervene in this matter. For simple priests or clerics cannot, by their own authority, make the churches over which they preside censual, especially after their own decease.

CAP. IX.

CHAPTER 9.

Breve est, vel per alia verba summatur sic: Episcopus ecclesiae, de manu laici per se ereptae, non potest ob hoc censum imponere.

It is brief, or in other words it is summed up thus: The bishop of a church, snatched from the hand of a layman by himself, cannot on this account impose a census (fixed rent).

Idem Carnotensi Episcopo.

The same, to the Bishop of Chartres.

Ecclesiis autem, quas de novo episcopi de manibus laicorum eripiunt, praeter cathedraticum et iura omnia, quae aliis ecclesiis imponuntur, exactionem prohibemus imponi, quin novis exactionibus decreto nostro prohibemus generaliter amodo ecclesias praegravari. [Ad haec etc. cf. c.8.de testam. III.26.]

To the churches however, which bishops newly wrest from the hands of laymen, besides the cathedraticum and all the rights which are imposed upon other churches, we forbid an exaction to be imposed, nay, by our decree we generally forbid that henceforth churches be overburdened with new exactions. [In addition etc.; cf. ch.8.on wills 3.26.]

CAP. X.

CHAPTER 10.

Nova pedagia sine consensu principis imponens, communione privatur.

He who imposes new tolls without the consent of the prince is deprived of communion.

Idem.

The same.

Innovamus (Et infra: [cf. c.2.de treuga I.34.] Nec quisquam alicui novas pedagiorum exactiones sine auctoritate et consensu regum et principum statuere, [aut statutas tenere aut veteres augmentare] aliquo modo praesumat. Si quis autem contra hoc fecerit, et commonitus non destiterit, donec satisfaciat communione careat Christiana.

We renew (And below: [cf. ch.2.on the truce1. 34.] Nor let anyone presume in any way to set up for anyone new exactions of péages (tolls) without the authority and consent of kings and princes, [or to maintain those established or to augment the old ones]. But if anyone shall have acted against this, and, once warned, does not desist, let him be deprived of Christian communion until he make satisfaction.

CAP. XI.

CHAPTER 11.

Qui per collusionem constituit ecclesiam censualem, illa privabitur.

Whoever through collusion establishes a censual church, that church shall be deprived.

Idem Cantuariensi Archiepiscopo et eius Suffraganeis.

The same to the Archbishop of Canterbury and his Suffragans.

Quum clerici (Et infra: [cf. c.6.de pact. I.35.]) Ad hoc, quiasunt clerici quidam, qui cum religiosis viris collusione facta, citra auctoritatem dioecesani episcopi ecclesias, quas tenent, eis constituunt censuales, ut post decessum eorum eaedem ecclesiae per repraesentationem eorundem religiosorum virorum ad filios vel nepotes clericorum ipsorum possint transferri : praesentium auctoritate vobis praecipimus, ut, si qui clericorum vestrorum inventi fuerint facere talia, eos a praescriptis ecclesiis auctoritate apostolica non differatis appellatione postposita removere, ne de sua fraude vel dolo videantur fructum reportare.

When clerics (And below: [cf. c.6.on agreements, I.35.]) To this, because thereare certain clerics, who, with religious men by collusion made, without the authority of the diocesan bishop set the churches which they hold as censual to them, so that after their death those same churches, through the representation of those same religious men, may be able to be transferred to the sons or grandsons of those clerics: by the authority of these presents to you we command, that, if any of your clerics shall be found to do such things, you do not delay, by apostolic authority with appeal set aside, to remove them from the aforesaid churches, lest they seem to reap fruit from their own fraud or deceit.

CAP. XII.

CHAPTER 12.

Si collectores gravant ecclesias, privari debent officio.

If collectors burden the churches, they ought to be deprived of office.

Idem.

The same.

Ea, quae de avaritiae (Et infra: [cf. c.16.de sim. V.3.])Nihilominus etiam [vobis] praesentium auctoritate iniungimus, ut, quum ecclesias ipsas visitaveritis, secundum quod canones praecipiunt visitationis officium exerceatis, nec ecclesias visitatione vestra gravetis, ut eas magis intuitu informationis et correctionis, quam affectu comessationis videamini visitare. Quum autem propter B. Petri visitationem denariorum collectam per archidiaconatus vestros feceritis, in collectione facienda praedictas ecclesias vel parochias non gravetis aliter, sive magis, quam praedecessores vestri tempore sanctae recordationis Innocentii, Eugenii Romanorum Pontificum fecisse noscuntur. Quod si secus praesumpseritis, id, quod videmini habere, auferetur a vobis.

Those things which concerning avarice (And below: [cf. ch.16.on simony 5.3.])Nevertheless we also [to you] by the authority of these presents enjoin, that, when you have visited the churches themselves, you exercise the office of visitation according to what the canons prescribe, and that you do not burden the churches by your visitation, so that you may seem to visit them more with a view to information and correction than with an affection for carousing. But when, on account of the visitation of Blessed Peter, you have made a collection of denarii through your archdeaconries, in making the collection the aforesaid churches or parishes you shall not burden otherwise, or more, than your predecessors are known to have done in the time of the holy memory of Innocent and Eugene, Roman Pontiffs. But if you presume otherwise, that which you seem to have will be taken away from you.

CAP. XIII.

CHAPTER 13.

Qui recipit iuramentum de novo censu imposito ecclesiae persolvendo, compellitur iurantem absolvere.

He who receives an oath concerning the paying of a new assessment imposed upon a church is compelled to absolve the one swearing.

Lucius III.

Lucius 3.

Significavit nobis T. rector ecclesiae de Fulsig., quod quum a dilectis filiis [nostris] abbate et monachis de Castig. ad regimen ipsius ecclesiae fuisset electus, de solvendo eis annuo censu trium marcharum, quas praedecessor eius solverat, praestitit corporaliter sacramentum; postmodum venerabilis frater noster R. Wigorniensis episcopus dioecesanus, ne ipsum censum monachis solveret, nisi prius constaret, quod episcopali auctoritate fuisset impositus, in periculum ordinis sui et sub interminatione anathematis interdixit. Unde praedictus rector hinc periurii reatum metuit, inde timet inobedientiae periculum imminere. Quocirca fraternitati tuae per apostolica scripta mandamus, quatenus, partibus ante praesentiam vestram convocatis, si praefatum censum de auctoritate praesulis, et non de novo impositum fuisse constiterit, episcopo auctoritate nostra praecipias, ut prohibitionem suam sine dilatione relaxet.

T., rector of the church of Fulsig., has signified to us that when by the beloved sons [of ours] the abbot and monks of Castig. he had been elected to the governance of that church, he rendered a corporal oath concerning paying to them the annual census of three marks, which his predecessor had paid; afterwards our venerable brother R., of Worcester, the diocesan bishop, forbade him, that he should not pay that census to the monks unless it were first established that it had been imposed by episcopal authority, under peril to his order and under the threat of anathema. Whence the aforesaid rector on the one hand fears the charge of perjury, on the other he fears the peril of disobedience to be impending. Wherefore we command to your fraternity by apostolic writings that, the parties having been convoked before your presence, if it shall have been established that the aforesaid census was imposed by the authority of the prelate and not newly, you shall by our authority enjoin the bishop to relax his prohibition without delay.

Si vero census sit de novo impositus, sive [de] auctoritate episcopi hoc factum fuerit sive non, eosdem monachos, ut clericum a iuramento absolvant, appellatione remota ecclesiastica districtione compellas. Pati enim [nolumus] nec debemus, ut ecclesiae census novi exactione vexentur.

But if indeed the census has been newly imposed, whether this was done [by] the authority of the bishop or not, you shall compel those same monks, with appeal removed, by ecclesiastical coercion, to absolve the cleric from the oath. For to endure [we do not wish] nor ought we, that churches be vexed by the exaction of a new census.

CAP. XIV.

CHAPTER 14.

Archiepiscopus, visitans provinciam, etiam a monasteriis provinciae procurari debet.

The archbishop, visiting the province, must also be provided for by the monasteries of the province.

Idem Ravennatensi Archiepiscopo.

The same to the Archbishop of Ravenna.

Sopitae iudicio sedis apostolicae quaestiones scripto ad memoriam perpetuam commendantur, ne per oblivionem processu temporis valeant suscitari. Ut autem sententia maiorem habeat firmitudinem, apostolici scripti munimine roboratur. Sane, quum inter te et monasteria Bononiae, tam monachorum quam monialium, super procurationibus, quas ab eis exege ras, controversia verteretur, causam venerabili fratri nostro H. Albanensi episcopo commisimus audiendam. Postmodum vero dilectus filius noster abbas sancti Proculi, omnium aliorum procurator, sicut ex literis, quas portavit, apparuit, et ipse in manu episcopi iam dicti data fide firmavit, coram nobis et fratribus nostris pro omnibus aliis monachis, sancti Damiani et sancti Bartholomaei exceptis, qui super hoc quaestionem minime referebant, diutius litigavit.

Laid-to-sleep by the judgment of the Apostolic See, questions are commended to writing for perpetual memory, lest through forgetfulness in the course of time they be able to be re‑aroused. And that the sentence may have greater firmness, it is strengthened by the muniment of an apostolic writing. Indeed, when between you and the monasteries of Bologna, both of monks and of nuns, concerning the procurations which you had exacted from them, a controversy was pending, we committed the cause to our venerable brother H., bishop of Albano, to be heard. Afterwards, however, our beloved son the abbot of Saint Proculus, procurator of all the others, as appeared from the letters which he brought, and he himself, having given a pledge of good faith into the hand of the aforesaid bishop, confirmed, before us and our brethren, on behalf of all the other monks, the men of Saint Damian and of Saint Bartholomew excepted, who were by no means bringing a question about this, litigated for a long time.

Verum nulla pro parte sua privilegia Romanae ecclesiae vel Ravennatis exhibuit, nec ostendit, longa consuetudine se munitum. Sed tu firmiter procurationes ipsas in aliis monasteriis tuae provinciae asserens tibi sine contradictione praestari, eas praedecessoribus tuis in monasteriis Bononiensibus exhibitas per testes idoneos probavisti. Inde utique fuit, quod, deliberatione cum fratribus habita, vidimus, intentionem tuam iure communi et praedecessorum tuorum consuetudine adiuvari. Ea propter, tuis iustis petitionibus annuentes, monasteria supra dicta de communi consensu fratrum condemnavimus ad procurationem secundum facultates eorum tibi tu isque successoribus exhibendam.

But he, on his own part, exhibited no privileges of the Roman Church or of Ravenna, nor did he show himself fortified by long consuetude. But you, asserting firmly that the procurations themselves are rendered to you without contradiction in the other monasteries of your province, proved by suitable witnesses that they had been exhibited to your predecessors in the Bolognese monasteries. From this indeed it was, that, deliberation had with the brethren, we saw that your intention is aided by the common law and by the consuetude of your predecessors. For this reason, assenting to your just petitions, we, by the common consent of the brethren, condemned the aforesaid monasteries to exhibit procuration according to their faculties to you and to your successors.

CAP. XV.

CHAPTER 15.

Patroni etiam clerici novum censum ecclesiae imponere non possunt, nec veterem augere, et, si super hoc iuramenta vel cautiones exegerunt, coguntur absolvere.

Patron clerics also cannot impose a new census (tax) upon the church, nor increase the old; and, if concerning this they have exacted oaths or sureties, they are compelled to absolve (release) them.

Clemens III.

Clement 3.

Gravis admodum et correctione dignissima nuper querela in audientia nostra est proposita, quod salva conscientia sub dissimulatione transire non possumus. Ecclesiasticae personae, quum ecclesias vacare contingit, non aliter quenquam ad ipsarum regimen volunt vocare, nisi aut novum censum ecclesiis illis imponant, aut veterem contra constitutionem concilii Lateranensis augmentent, ad ipsius solutionem instituendum presbyterum iuratoria quandoque vel fi deiussoria cautione cogentes; quandam etiam partem suis usibus redituum applicare contendunt. Unde saepe contingit, ut, dioecesano episcopo excessus huiusmodi ignorante, vel eo minime requisito, in ecclesiis illis inducant pro suae voluntatis arbitrio sacerdotes. Quoniam igitur constitutiones praedicti concilii pati nolumus neque debemus aliquorum iniuria violari, Discretioni vestrae per apostolica scripta mandamus atque praecipimus, quatenus, quum super hoc fueritis requisiti, partibus ad vestram praesentiam convocatis, quaecunque constiterit contra constitutionem praedictam super ecelesiis illis vel earum censu ab aliquibus a tempore constitutionis huiusmodi attentata, contradictione et appellatione cessante in irritum revocantes, ab augmentatione censuum ecclesias penitus absolvatis et ad statum debitum reducatis, et presbyteros, quos super his iuramenta illicita praestitisse noveritis, congrua satisfactione imposita, faciatis absolvi, eos etiam qui de cetero contra formam canonum super his venire praesumpserint, sine cuiuscunque personae acceptione sublato appellationis obstaculo canonice punientes.

A very grave and most correction-worthy complaint has recently been brought in our audience, which we cannot, with conscience safe, pass over under dissimulation. Ecclesiastical persons, when it happens that churches become vacant, are willing to call no one otherwise to the governance of the same, unless either they impose a new census upon those churches, or augment the old against the constitution of the Lateran Council, constraining a presbyter to its payment by an sometimes juratory or a fideiussory surety; they also strive to apply a certain part of the revenues to their own uses. Whence it often happens that, the diocesan bishop being ignorant of such excess, or he being in no way consulted, they introduce into those churches priests at the arbitrium of their own will. Since therefore we are unwilling and ought not to allow the constitutions of the aforesaid Council to be violated by the injury of some, To your Discretion we by apostolic writings command and enjoin, that, when you shall have been required concerning this, the parties having been convoked to your presence, whatever shall have been established to have been attempted against the aforesaid constitution concerning the churches in question or their census by any persons from the time of such constitution, revoking, with contradiction and appeal ceasing, into nullity, you utterly absolve the churches from the augmentation of censuses and restore them to their due state, and the presbyters whom you shall know to have furnished unlawful oaths in these matters, a fitting satisfaction having been imposed, you cause to be absolved, those also who henceforth shall have presumed to proceed against the form of the canons in these matters, without acceptance of any person, the obstacle of appeal having been removed, punishing canonically.

CAP. XVI.

CHAPTER 16.

Qui tenetur procurare fratres alicuius domus, obligatur ad procurandum omnes, licet illorum numerus nunc creverit, sed, si ex hoc gravaretur nimium, per iudicis officium sibi providebitur, H. d. secundum lecturam magis communem.

He who is bound to procure for the brothers of some house is obligated to procure for all, although their number has now increased; but if from this he would be burdened excessively, provision will be made for him through the office of the judge. Here, according to the more common reading.

Innocentius III. Abbati et Conventui Bellae villae.

Innocent 3. To the Abbot and the Convent of Belleville.

Quanto creatori vestro sub religionis habitu adstricti estis devotius famulari, tanto sollicitius nos convenit providere, ne per immoderati oneris gravitatem aliquatenus possit in vobis monastici profectus ordinis impediri. Accepimus autem vobis significantibus quod ab ipso domus fundationis vestrae primordio de fundatoris voluntate processit, ut fratribus sancti Irenaei procurationem unam annis singulis liberaliter exhiberet, quum nihil teneatis ab eis, propter quod huiusmodi procuratio ipsis debeat exhiberi. Verum tunc temporis propter fratrum et servientium paucitatem domum vestram talis procuratio non gravabat, quum fines levium non excederet expensarum. Sed nunc in tantum excrevit numerus eorundem, quod ad faciendam procurationem vix modo quatuor marchae argenti sufficerent, quae pro una sufficienter fieri consuevit. Indulgemus igitur, ut per apostolicae sollicitudinis curam vestris possit in parte ista gravaminibus provideri, auctoritate vobis praesentium, ne ultra primam mensuram in procuratione ipsa sitis ulterius praedictis fratribus obligati, sed expensis illis, quae consueverunt sufficere, sint contenti nisi forte facultates ecclesiae in tantum excreverint, quod sine gravamine ampliato fratrum numero ad solvendum debitum procurationis extendi possit quantitas expensarum.

The more to your creator under the habit of religion you are bound to serve more devotedly, the more solicitously it befits us to provide, lest by the weight of an immoderate burden the progress of the monastic order may in any way be able to be impeded in you. We have received, however, you indicating, that from the very beginning of the foundation of your house it proceeded from the founder’s will that he should liberally furnish one procuration each year to the brothers of Saint Irenaeus, since you hold nothing from them on account of which a procuration of this kind ought to be furnished to them. But then at that time, on account of the small number of brothers and servants, your house was not burdened by such a procuration, since it did not exceed the bounds of light expenses. But now the number of the same has so increased that for making the procuration scarcely now would four marks of silver suffice, whereas it used to be done sufficiently for one. We grant therefore, that through the care of apostolic solicitude provision may be made for your burdens in this part, by the authority of these presents, that you be not further bound to the aforesaid brothers beyond the first measure in that procuration, but with those expenses, those which have been accustomed to suffice, let them be content, unless perhaps the resources of the church shall have increased to such an extent that, without burden, the quantity of expenses can be extended, the number of brothers having been enlarged, to pay the due of procuration.

[Dat. Rom. ap. S. Petr.

[Given at Rome at St. Peter's.

Non. Mai. Pont.

On the Nones of May. Of the Pontificate.

nostr. Ao. I. 1198.]

of our pontificate, in the year 1. 1198.]

CAP. XVII.

CHAPTER 17.

Omnes ecclesiae, nisi quae ab hoc per privilegium apostolicum sint exemptae, procurare tenentur legatos sedis apostolicae seu etiam eius nuncios, nec in hoc praescriptione iuvantur H. d. usque ad ¤. Sane. — (Sane etc.) Tractat de modo procurationis ipsorum et legatorum et nunciorum. Abbas.

All churches, unless those which have been exempted from this by apostolic privilege, are bound to provide for the legates of the Apostolic See and also its envoys; nor are they helped in this by prescription. H. d. up to ¤. Sane. — (Sane etc.) It treats of the manner of procuration of them and of the legates and envoys. The Abbot.

Idem Primicerio et Clero Mediolanensibus.

The same, to the Primicerius and the Clergy of Milan.

Quu m instantia nostra quotidiana sit secundum debitum apostolicae servitutis omnium ecclesiarum sollicitudo continua, quoties ipsarum negotiis promovendis non possumus personaliter imminere, per fratres nostros ea expedire compellimur, quos a nostro latere destinamus, illius exemplum in hac parte secuti, qui, discipulis suis in mundum universum transmissis, ipse in medio terrae salutem fuit personaliter operatus. Hinc est, quod, quum nuper dilectum flium B. tit. S. Petri ad Vincula cardinalem apostolicae sedis legatum pro negotiis ecclesiae in Lombardiam duximus destinandum, et is, vestram civitatem ingressus, procurationes [a vobis] exigeret, quae consueverunt apostolicae sedis legatis et nunciis exhiberi, vos, non attendentes, quod dicitur ab Apostolo: "Si vobis spiritualia seminavimus, non est magnum, si carnalia vestra metamus, "ne vos ad onus procurationis arctaret, nisi a canonicis maioris ecclesiae se faceret antea procurari, sedem apostolicam appellastis, et, sicut idem cardinalis per suas nobis literas intimavit, in aliis etiam non modicum iniuriosi fuistis.

When our daily urgency is, according to the due of apostolic servitude, a continual solicitude for all the churches, as often as we are not able to attend personally to promoting their affairs, we are compelled to expedite them through our brothers, whom we dispatch from our side, following in this part the example of Him who, his disciples having been sent into the whole world, Himself personally wrought salvation in the midst of the earth. Hence it is that, when recently we decided to send to Lombardy our beloved son B., cardinal of the title of St. Peter in Chains, legate of the apostolic see, for the business of the Church, and he, having entered your city, procurations [by you] demanded, which are accustomed to be exhibited to legates and nuncios of the apostolic see, you, not attending to what is said by the Apostle: "If we have sown spiritual things for you, it is no great thing if we reap your carnal things," appealed to the apostolic see so that he might not constrain you to the burden of procuration, unless he first caused himself to be provided for by the canons of the greater church; and, as the same cardinal intimated to us through his letters, you were also not a little injurious in other matters.

Propter quod dilecti filii nostri praepositus S. Nazarii et A. canonicus S. Stephani, syndici et procuratores vestri, cum dilecto filio abbate S. Vincentii ad sedem apostolicam venientes, ut super his statueremus ordinem et mensuram, ex parte vestra suppliciter postulabant. Licet autem pro eo, quod praedicto cardinali vel potius nobis in ipso contumaciter resistentes, iuxta verbum dominicum: "Qui vos recipit me recipit, et qui vos spernit me spernit, "necessaria denegastis, non pro vobis, sed contra vos potius meruerint exaudiri: quia tamen paternam affectionem, qua nobis proprium est de Romanae sedis clementia misereri semper et parcere, offensi etiam deponere non valemus; de consilio fratrum nostrorum Postulationi vestrae taliter in huiusmodi respondemus, quod, quum omnes ecclesiae legatis et nunciis sedis apostolicae procurationes impendere teneantur, ab earum praestatione nullam prorsus habere volumus excusatam, nisi forte per speciale privilegium sedis apostolicae, quod non credimus, sit exempta, etiamsi longissimo tempore procurationis obsequium non impenderint quum in talibus praescriptio sibi locum nequeat vindicare, quia nos a provisione pastoralis sollicitudinis circa omnes ecclesias nunquam omnimo cessamus. Sane in his exigendis eum modum et ordinem volumus observari, ut nulla ecclesia vel praelatus se indebite praegravari rationabiliter conqueratur.

Wherefore our beloved sons, the provost of St. Nazarius and A., canon of St. Stephen, your syndics and procurators, coming with the beloved son the abbot of St. Vincent to the apostolic see, were on your part humbly petitioning that we should establish upon these matters an order and a measure. Although, moreover, for this reason—that you, contumaciously resisting the aforesaid cardinal, or rather ourselves in him, according to the dominical word: "He who receives you receives me, and he who spurns you spurns me," you denied the necessaries— they ought rather to have merited to be heard not for you, but against you: yet, because we are not able to lay aside, even when offended, the paternal affection, by which it is proper to us, out of the clemency of the Roman see, always to have mercy and to spare; by the counsel of our brethren To your petition thus in this matter we respond, that, since all churches are held to expend procurations upon the legates and nuncios of the apostolic see, we will that none be held excused altogether from their payment, unless perhaps by a special privilege of the apostolic see—which we do not believe—it is exempt, even if for a very long time they have not rendered the service of procuration, since in such matters prescription cannot claim a place for itself, because we never altogether cease from the provision of pastoral solicitude concerning all the churches. Verily, in exacting these we will that such a mode and order be observed, that no church or prelate may reasonably complain that it is unduly overburdened.

Si vero de communi collecta legatorum et nunciorum nostrorum expensas duxeritis faciendas, quod vobis non duximus inhibendum, ex hoc nobis et nostris nullum praeiudicium volumus generari, quo minus possint a quocunque maluerint procurationes sibi debitas postulare, ita, quod, si exactus ultra suam gravatus fuerit facultatem, sibi ab aliis restauretur. Nunciis tamen nostris in necessariis expensis exhibendis pareat quicunque fuerit requisitus humiliter et devote, ita tamen, quod in fraudem nihil penitus attentetur, nec per communes ministros procurationis obsequium, si noluerint, recipere compellantur. Qui vero contumaciter eis duxerint resistendum, omni prorsus appellatione remota districtione sunt ecclesiastica compellendi.

If indeed you shall have deemed that the expenses of our legates and nuncios are to be met from a common collection, which we have not considered to forbid you, from this we will that no prejudice be generated to us and to ours, so as to lessen their ability to request from whomsoever they shall have preferred the procurations owed to them, provided that, if the one exacted shall have been burdened beyond his capacity, it be restored to him by others. Nevertheless, let whoever shall have been required obey our nuncios in furnishing the necessary expenses humbly and devoutly, however in such wise that absolutely nothing be attempted in fraud, nor through common ministers be they compelled to receive the service of procuration, if they are unwilling. But those who shall have determined to resist them contumaciously, with absolutely every appeal removed, are to be compelled by ecclesiastical constraint.

[Super iniuriis autem etc. Dat. Lat.

[Concerning injuries, however, etc. Dated at the Lateran.

XII. Kal. Mart. 1199.]

February 18. 1199.]

CAP. XVIII.

CHAPTER 18.

Si ad unicam mensuram solvi solet quod debetur ex voto, ad illam in posterum solvi debebit; si vero ad diversas, liberabitur solvens etiam, ad minorem.

If what is owed by vow is customarily paid according to a single measure, it must henceforth be paid according to that; but if according to diverse measures, the payer will be discharged even according to the lesser.

Idem Zamorensi et Salamantino Episcopis.

The same to the Bishops of Zamora and Salamanca.

Ex parte venerabilis fratris nostri Compostellani archiepiscopi fuit propositum coram nobis, quod, quum hi, qui vota beati Iacobi continue persolverunt, ad communem terrae suae mensuram, cum qua videlicet emunt et vendunt, ipsa persolverint hactenus et persolvant, quidam, quia longis retro temporibus ab eorum solutione cessarunt, nunc, per vos apostolicae sedis auctoritate ad solutionem eorundem coacti, quandam mensuram exh ibent parvissimam et ignotam, nec etiam communibus usibus deputatam, et ad eandem vota praedicta persolvere moliuntur. Unde postulastis a nobis, ut super hoc vos certos reddere dignaremur, utrum hi qui mensuram ignotam exhibent, ad solvendum vota praescripta sint ad communem terrae suae mensuram, secundum quod illi, qui ea persolverunt continue, fecerunt, compellendi. Quum ergo non constet, ad quam mensuram antecessores eorum praedicta vota persolverint, credimus distinguendum, utrum habitatores regionis ipsius, qui ea continue persolverunt, ad unam et eandem mensuram huiusmodi vota persolverint, an ad varias et diversas. In primo enim casu ad eandem et illi solvere sunt cogendi.

On the part of our venerable brother, the archbishop of Compostela, it was set forth before us that, whereas those who have continually paid the vows of blessed James have up to now paid them, and do pay them, according to the common measure of their land, with which, namely, they buy and sell, certain persons, because for long times past they have ceased from their payment, now, by you, by the authority of the Apostolic See, compelled to the payment of the same, produce a certain very tiny and unknown measure, nor even assigned to common uses, and they strive to pay the aforesaid vows according to that same. Wherefore you have asked of us that we deign to render you certain on this point, whether those who exhibit an unknown measure are to be compelled to pay the prescribed vows according to the common measure of their land, according to what those who have continually paid them have done. Since therefore it is not established to what measure their predecessors paid the aforesaid vows, we believe it must be distinguished whether the inhabitants of that region, who have continually paid them, have paid vows of this kind according to one and the same measure, or according to various and different ones. For in the first case those men too are to be compelled to pay according to the same.

In secundo volentes solvere ad minorem, non sunt utique cogendi, ut ad maiorem persolvant; quoniam, quum huiusmodi vota gratuita fuerint ab initio, benignius sunt a viris ecclesiasticis exigenda, ne tanquam exactores nimium videantur lucris temporalibus inhiare. [Dat. Rom.

In the second case, those willing to pay according to the lesser, are not, to be sure, to be compelled to pay according to the greater; since, inasmuch as vows of this kind were gratuitous from the beginning, they are to be exacted more benignly by ecclesiastical men, lest they seem, as exactors, to hanker too much after temporal profits. [Dated at Rome

ap. S. Petr. X. Kal. Apr.

at St. Peter’s, 10th day before the Kalends of April.

Ao. IX. 1206.]

Year 9. 1206.]

CAP. XIX.

CHAPTER 19.

Ecclesiae tenentur episcopo, in cuius dioecesi sunt, respondere de procurationibus, quarta decimarum et aliis episcopalibus. H. d. quoad titulum.

Churches are bound to answer to the bishop, in whose diocese they are, concerning procurations, the fourth of tithes, and other episcopal charges. This is so as to the title.

Idem Caesaraugustensi Episcopo.

The same to the Bishop of Saragossa.

Quum olim + [ad aures nostras tuam querimoniam destinasses, quod te dilectus filius abbas S. Ioannis Pinnatensis quartis decimarum, quas in ecclesiis de Luna et de Taust. debes percipere, multipliciter defraudaret, dilectis filiis ÉÉ praeposito Iaccensi et P. É Montis Aragonum archidiacono Tirasonensi causam ipsam duximus committendam, in quorum tua pars praesentia postulavit, ut abbas tibi quartam omnium decimarum sine diminutione persolveret, quam consuevisti percipere in ecclesiis antedictis. Contra quod fuit pro abbate responsum, quod, quum ecclesiae supradictae ad monasterium pertineant pleno iure, nihil iuris in eis tibi poteras vendicare.

When once + [you had addressed to our ears your complaint, that our beloved son, the abbot of S. John of Pinnatensis, was in many ways defrauding you of the quarter-share of the tithes which you ought to receive in the churches of Luna and of Taust., we judged that the case itself should be committed to our beloved sons ÉÉ, the provost of Jaca, and P. É of Mount Aragon, archdeacon of Tarazona, in whose presence your party demanded that the abbot pay over to you without diminution the quarter of all the tithes which you have been accustomed to receive in the aforesaid churches. Against which it was answered on behalf of the abbot, that, since the aforesaid churches belong to the monastery with full right, you could claim no right in them.

Ex parte autem tua fuit propositum ex adverso, quod tam quarta decimae, quam alia iura episcopalia, pertinebant ad te multipliciter in ecclesiis memoratis, quum siquidem eaedem ecclesiae in tua sint dioecesi constitutae, de iure communi tam quartam decimae quam alia episcopalia vales petere in eisdem. Compositionem quoque, inter ecclesiam tuam et Pinnatense monasterium mediantibus bonae memoriae B. archiepiscopo Terraconensi et R. comite Barchinonensi initam proponebas, per quam tibi tam coenam quam quartam decimae ac alia episcopalia in ipsis ecclesiis competere fatebaris, ad quod probandum instrumentum authenticum praesentasti, asserens, quod auctoritate bonae memoriae Alexandri Papae tertii, praedecessoris nostri, eadem exstitit compositio confirmata, sicut in eiusdem authentico perspicitur contineri. Aliam similiter compositionem bonae memoriae G. Pampilonensi episcopo, et dilectis filiis F. de Otiien, et D. monacho sancti Iohannis mediantibus initam, per quam deberi tibi quartam asseruisti, firmiter inducebas, super ea publicum exhibens instrumentum.

On your part, however, it was set forth on the other side that both the fourth of the tithe and other episcopal rights pertained to you in multiple ways in the aforesaid churches, since indeed those same churches are established in your diocese, and by the ius commune you are able to demand in those same churches both the fourth of the tithe and the other episcopalia. You were also proposing a composition, entered into between your church and the Pinnatense monastery, with B., of good memory, archbishop of Tarraco, and R., count of Barcelona, mediating, by which you acknowledged that both the coena and the fourth of the tithe and other episcopalia were due to you in those churches; to prove which you presented an authentic instrument, asserting that by the authority of Alexander III, of good memory, our predecessor, the same composition had been confirmed, as is clearly contained in his authentic document. Likewise you were strongly adducing another composition, entered into with G., of good memory, bishop of Pamplona, and with the beloved sons F. de Otiien and D., monk of Saint John, mediating, by which you asserted that the fourth was owed to you, producing a public instrument concerning it.

Ad tuam quoque intentionem fortius roborandam praescriptionem quadragenariam allegasti, asserens, quod, etsi alia defensionis adminicula non haberes, longi temporis spatio percipiendi quartam decimae saepedictae ius tibi fuerat acquisitum. Ex parte vero abbatis fuit ad ista responsum, quod ecclesiae supradictae de iure communi ad Pinnatense monasterium pertinent pleno iure; si quidem illustris memoriae Sancius Aragonum rex a sede apostolica indulgentiam meruit obtinere, ut, si qua loca in regno suo de novo populari contingeret, vel de Saracenorum manibus liberari, ecclesias construendas in ipsis libere concederet cui vellet. Quumque in castrum de Luna habitatores postmodum induxisset, ecclesias de Luna et de Taust.

To strengthen your intention more forcefully you also alleged a forty-year prescription, asserting that, even if you had no other aids of defense, by the long lapse of time the right of receiving the fourth of the aforesaid tithe had been acquired for you. On the abbot’s side, however, it was responded to these things that the aforesaid churches, by common law, pertain to the Pinnatense monastery with full right; for indeed Sancho, king of Aragon, of illustrious memory, merited to obtain from the Apostolic See an indulgence, that, if any places in his kingdom should happen to be newly peopled, or to be freed from the hands of the Saracens, he might freely grant to whom he wished the churches to be constructed in them. And when afterwards he had led inhabitants into the castle of Luna, the churches of Luna and of Taust.

ibidem constructas monasterio contulit Pinnatensi, ad quae probandum instrumenta super dictis confecta donationibus producebat. Petrus quoque bonae memoriae Pampilonensis episcopus, in cuius dioecesi praedictae dicebantur ecclesiae constitutae, cum decimis et aliis iuribus episcopalibus concessit easdem monasterio memorato, sicut in eiusdem episcopi authentico continetur, et ad hoc probandum supradictus abbas testes induxit, quod in Pampilonensi dioecesi sunt eaedem ecclesiae constitutae. Proposuit etiam idem abbas, quod bonae memoriae Garsias praedecessor tuus suo monasterio ipsas ecclesias cum omni episcopali iure concessit, praeter consecrationes basilicarum et quaedam alia, quae in authentico exinde confecto plenius continentur, propter quae abbas ipse nihil in praedictis ecclesiis te posse de iure petere respondebat.

the churches constructed in the same place he bestowed upon the Pinnatense monastery, for the proof of which he produced instruments drawn up concerning the aforesaid donations. Peter also, of good memory, bishop of Pamplona, in whose diocese the aforesaid churches were said to have been established, granted those same to the aforesaid monastery with tithes and other episcopal rights, as is contained in the authentic document of the same bishop; and to prove this the above-said abbot brought in witnesses, that in the Pamplonese diocese those same churches are established. The same abbot likewise proposed that García, of good memory, your predecessor, granted to his monastery those same churches with all episcopal right, except for the consecrations of basilicas and certain other things, which are more fully contained in the authentic instrument made therefrom, on account of which the abbot himself responded that you could in law demand nothing in the aforesaid churches.

Compositionem praeterea, tam primam quam secundam, ex tui parte propositam, ea ratione pars monasterii proposuit reprobandam, quia per impressionem et metum principis saecularis utraque compositio exstitit violenter extorta, quod per depositiones testium ostendere nitebatur; allegans nihilominus, quod confirmatio super tam illicita compositione obtenta non poterat tibi beneficium defensionis afferre; confirmatione siquidem ius nequaquam acquiritur, sed acquisitum securius conservatur Contra praescriptionen quadragenariam, quam tu allegare curasti, pars monasterii respondebat, quoniam huiusmodi praescriptio, etiamsi probata fuisset, ex eo convincitur saepius interrupta, quia propter frequentes super illis ecclesiis controversias emergentes infra quadraginta annorum spatia duae compositiones interpositae comprobantur. Praeterea, quum secundum canonicas sanctiones illicite transigentis vel alienantis tempora debeant de praescriptione deduci, constat praescriptionem quadragenariam minime consummatam, si tempora, quibus postmodum vixit abbas illicite transigens, subducantur. Ad haec fuit ex parte tua firmiter replicatum, quoniam praedicta indulgentia, quae Sancio regi allegatur indulta, nunquam fuit in iudicio praesentata, sed, etsi fuisset exhibita, vel de ipsa certissima facta fides, nullum tibi poterat praeiudicium generare, quum abbas ipse coram nobis fuerit in iure confessus, quod eadem indulgentia, salvo iure episcopali, fuerit praedicto regi concessa, et hoc ipsum asseruit se coram delegatis iudicibus fuisse confessum.

Moreover, the monastery’s party proposed that the composition, both the first and the second, put forward on your side, should be rejected on this ground: that by the pressure and fear of a secular prince each composition was violently extorted, which it strove to show through the depositions of witnesses; alleging nonetheless that a confirmation obtained upon so illicit a composition could not bring you the benefit of a defense; for by confirmation a right is by no means acquired, but an acquired one is more securely preserved Against the forty-year prescription, which you took care to allege, the monastery’s party responded that a prescription of this sort, even if it had been proved, is shown to have been repeatedly interrupted, because, on account of the frequent controversies arising over those churches within spans of forty years, two compositions are verified to have been interposed. Furthermore, since according to canonical sanctions the times of one illicitly transacting or alienating ought to be deducted from prescription, it is evident that the forty-year prescription was by no means consummated, if the times during which afterward the abbot who illicitly transacted lived are subtracted. To these things it was firmly replied on your side, that the aforesaid indulgence, which is alleged to have been granted to King Sancho, was never presented in judgment; but even if it had been produced, or most certain faith about it established, it could generate no prejudice to you, since the abbot himself before us was in law confessed, that the same indulgence, saving episcopal right, was granted to the aforesaid king, and he asserted that he had confessed this very thing before the delegated judges.

Porro, lonationem Pampilonensis episcopi tibi praeiudicare non posse, tua pars proponebat constanter, quum non sit per testes sufficienter ostensum, quod ecclesiae supradictae in eius sint dioecesi constitutae. Contra donationem praedecessoris tui ex tua fuit parte responsum, quod, quam abbas interrogatus in iure responderit, quod idem praedecessor non habuerat potestatem illa spiritualia conferendi, indignum est, ut illius instrumenti occasione commodum consequatur, quod in iudicio non erubuit impugnare, praesertim, quum illud authenticum esse minime constitisset, et maxime, quum, postquam donatio illa proponitur esse facta, monasterium ipsum ecclesiae tuae in decimis et aliis episcopalibus iuribus pro illis ecclesiis certum sit per multa tempora respondisse. Sed et super metu, per quem praenominatae compositiones interpositae proponuntur, tua pars proponebat abbatem ipsum nullatenus audiendum.

Moreover, your side was consistently proposing that the donation of the Bishop of Pamplona could not prejudice you, since it has not been sufficiently shown by witnesses that the aforesaid churches are established in his diocese. Against the donation of your predecessor it was responded on your part that, since the abbot, when questioned in law, answered that the same predecessor had not had the power of conferring those spirituals, it is improper that he should, on the occasion of that instrument, obtain a benefit which he did not blush to impugn in court, especially since it had by no means been established to be authentic, and most of all since, after that donation is alleged to have been made, the monastery itself is certain to have rendered to your church, for many periods, tithes and other episcopal rights for those churches. But also concerning the fear, by which the aforesaid compositions are proposed to have been interposed, your side was proposing that the abbot himself was in no way to be heard.

Nam, etsi compositionis tempore metum adhibitum fuisse constaret, quia tamen postmodum tam decimae quam aliorum iurium episcopalium spontanea fuit ac libera subsecuta solutio, coactionis obtentu nequeat se idem abbas rationabiliter excusare.] His et aliis, quae coram praedictis iudicibus et coram nobis fuere proposita, plenius intellectis, Quia nobis plena fides facta fuit, quod ecclesiae de Luna et de Bes. in tua sunt dioecesi constitutae, non solum per alia, verum etiam per hoc ipsum, quod in instrumentis compositionum continetur expresse, ut abbas sancti Ioannis Prilatensis tam de quarta decimarum, circa quas tantum asserebat violentiam esse factam, quam de ceteris episcopalibus rationibus, [circa quas nullam querebatur sibi violentiam irrogatam,] tibi debeat respondere : de consilio fratrum nostrorum abbatem ipsum ad integram solutionem quartae omnium decimarum, nullis factis deductionibus, et ad praestationem procurationum, et aliorum episcopalium iurium in praedictis ecclesiis condemnamus. Licet enim ex forma secundae compositionis deductiones essent aliquae faciendae, quia tamen compositionem illam idem abbas nullatenus approbavit, sed studuit multipliciter impugnare, ex ea non debuit beneficium consequi, cui renunciasse tacite videbatur.

For, even if it were established that fear had been applied at the time of the composition, yet because afterwards there followed a spontaneous and free payment both of the tithes and of the other episcopal rights, the same abbot cannot reasonably excuse himself on the pretext of coercion.] These things and others, which were set forth before the aforesaid judges and before us, being more fully understood, Since to us full proof was made that the churches of Luna and of Bes. are constituted in your diocese—not only by other things, but even by this very point, that it is contained expressly in the instruments of the compositions—that the abbot of Saint John of Prilats must answer to you both concerning the quarter of the tithes, about which alone he asserted that violence had been done, and concerning the other episcopal accounts, [about which he complained that no violence had been inflicted upon him,] : by the counsel of our brothers we condemn that abbot to the full payment of the quarter of all the tithes, with no deductions made, and to the performance of procurations and of the other episcopal rights in the aforesaid churches. For although by the form of the second composition some deductions were to be made, yet because the same abbot in no way approved that composition, but strove in many ways to impugn it, he ought not to have obtained any benefit from it, to which he seemed tacitly to have renounced.

Absonum erat praeterea, ut negaret, illam ecclesiam in tua dioecesi constitutam, super qua instrumenta praedocessoris tui ostendebat in iure monasterio suo fuisse concessa, per quae episcopale ius petebat expresse. [Dat. Ferentini II. Non.

It was absurd, moreover, that he should deny that that church was situated in your diocese, concerning which he was showing the instruments of your predecessor to have been granted in law to his monastery, by which he was expressly claiming episcopal right. [Dated at Ferentino, 2 Nones.

Aug. Ao. IX. 1206.]

Aug., Year 9. 1206.]

CAP. XX.

CHAPTER 20.

Solvendi sunt census ad antiquam monetam, in qua instituti fuerint, nisi sit in alterius monetae solutione praescriptum. H. d. est casus not. et multum allegabilis.

Rents are to be paid according to the old coinage in which they were established, unless it has been prescribed that payment be made in another coinage. This is a noteworthy case and much citable.

Idem Spoletano Episcopo.

The same to the Bishop of Spoleto.

Olim causam, quam adversus clericos plebis Rupinae super synodatico proponebas, venerabili fratri nostro Tudertino episcopo et collegis suis commisimus terminandam, coram quibus ex parte tua fuit propositum, quod, quum iidem clerici olim praedecessoribus tuis tres in festo Nativitatis, et tres in festo Resurrectionis dominicae pro synodatico solverint denarios Papienses, nunc tantum tres Lucenses pro singulis denariis Papiensibus persolvebant, quum tamen unus denarius Papiensis valeat sex Lucenses. Unde petebas, eos ad Papiensium solutionem nostra pro eo videlicet auctoritate compelli, quum, etsi tu Lucenses ipsos primo anno receperis, semper tamen ius tuum postmodum fueris protestatus. Verum pars clericorum proposuit ex adverso, quod, etsi aliquando praedecessoribus tuis denarii Papienses pro synodatico fuerint persoluti, a XLV.

Once, the case which you were bringing against the clerics of the people of Rupina concerning the synodaticum, we committed to be concluded by the bishop of Todi, our venerable brother, and his colleagues, before whom on your part it was set forth that, whereas those same clerics had formerly paid to your predecessors three Pavian denarii on the feast of the Nativity and three on the feast of the Lord’s Resurrection for the synodaticum, now they were paying only three Lucchese for each Pavian denarius, although one Pavian denarius is worth six Lucchese. Whence you were seeking that they be compelled to payment in Pavians by our authority, namely, for that purpose, since, although you received those very Lucchese themselves in the first year, nevertheless you have always afterwards protested your right. But the party of the clerics put forward on the contrary that, although at some time Pavian denarii had been paid to your predecessors for the synodaticum, from 45.

annis et infra tam tibi quam aliis Lucenes exsolverant, sicque partem suam nitebantur praescriptione tueri (Et infra:) Nos igitur Iacobo tuo et Ioanni presbytero adversae partis procuratoribus dilectum filium nostrum P. Basilicae XII. Apostolorum presbyterum cardinalem concessimus auditorem. Quibus coram eo nil volentibus aut valentibus de novo proponere, quoniam fuerat renunciatum utrinque, quum ipse gesta omnia in nostra et fratrum nostrorum praesentia retulisset, intelleximus per testes tuos fuisse probatum, quod tempore bonae memoriae Lotharii praedecessoris tui, et etiam post decessum ipsius denarii Papienses fuerant pro synodatico persoluti, et exinde tres Lucenses, quorum duo valebant V. de his, qui hoc tempore sunt in usu, aliquamdiu fuissent exhibiti.

for years and under they had paid Lucchese both to you and to others, and thus they were striving to defend their side by prescription (And below:) We therefore granted to your Jacob and to John the priest, procurators of the adverse party, our beloved son P., presbyter cardinal of the Basilica of the 12 Apostles, as auditor. And when, in his presence, they were willing or able to propose nothing new, since it had been reported on both sides, when he had related all the proceedings in our presence and that of our brothers, we understood through your witnesses to have been proved that in the time of Lotharius of good memory, your predecessor, and even after his decease, Pavian denarii had been paid for the synodatic due, and thereafter three Lucchese, of which two were worth 5 of those which at this time are in use, had for some time been tendered.

Et quia a tempore Lotharii XXXIII. vel XXXIV. aut XXXV.

And because from the time of Lothar 33 or 34 or 35.

annorum spatium est elapsum, dicta etiam testium partis adversae inspeximus, per quos voluit comprobare, quod a XL. annis et infra tres Lucenses vel tres medaliae in synodaticum solutae fuerant pro singulis Papiensibus, quum Papienses fuissent antea persoluti. Confessus quoque fuerat advocatus ipsius partis in iure, ac eius confessio in scriptis redacta, nec correcta vel revocata per clericos supra dictos, quod iidem clerici Henrici et Lotharii praedecessorum tuorum temporibus tres Papienses pro synodatico solverent bis in anno, et exinde pro singulis Papiensibus tres Lucenses. Quum igitur constet nobis ad plenum per testes utriusque partis, quod Papienses olim pro synodatico solvebantur; quod ex eo etiam sequitur, quod Lucenses soluti sunt postmodum pro eisdem, quum ex dictis testium tuorum, et confessione advocati alterius partis non revocata postmodum appareat evidenter, quod tempore L. praedecessoris tui pro synodatico Papiensis fuit moneta soluta, quum ex utriusque partis attestationibus habeatur, quod a tempore dicti L. non nisi triginta sex annorum ad plus tempus effluxerit, et per testes tuos sit legitime comprobatum, quod tres Lucenses, qui pro uno Papiensi post mortem ipsius L. solvebantur, quinque vel sex valebant ex illis, qui hodie sunt in usu : intelligentes ex hoc, quod per monetae declinationem acciderit, ut usque ad tempus tuum Lucenses dati fuerint pro synodatico, sicut erant in usu, de consilio fratrum nostrorum procuratorem adversae partis nomine clericorum plebis praedictae tibi ad solutionem denariorum Papiensium vel aestimationem eorum pro synodatico per diffinitivam sententiam condemnamus.

the span of years has elapsed; we also inspected the depositions of the witnesses of the adverse party, through whom he wished to prove that from 40 years and below three Lucchese or three medallions had been paid into the synodatic for each Pavian, whereas the Pavians had previously been paid. The advocate of that party, too, had confessed in law, and his confession was reduced to writing, nor corrected or revoked by the above‑said clerics, that those same clerics, in the times of Henry and Lothar, your predecessors, paid three Pavians for the synodatic twice in the year, and thereafter for each Pavian three Lucchese. Since therefore it stands for us fully through the witnesses of both parties that Pavians were formerly paid for the synodatic; whence it also follows that Lucchese were afterward paid for the same, since from the statements of your witnesses and the not‑revoked confession of the advocate of the other party it appears evidently that in the time of L., your predecessor, Pavian coin was the money paid for the synodatic, since from the attestations of both parties it is held that from the time of the said L. there has elapsed at most only thirty‑six years, and through your witnesses it has been lawfully proved that the three Lucchese which after the death of that L. were paid for one Pavian were worth five or six of those which are today in use: understanding from this that by the decline of the coinage it happened that down to your time Lucchese were given for the synodatic, as they were in use, by the counsel of our brothers we condemn the procurator of the adverse party, in the name of the clerics of the aforesaid parish, to pay to you the Pavian denarii or their estimation for the synodatic by definitive sentence.

CAP. XXI.

CHAPTER 21.

Episcopus, remittens ecclesiae servitia, quae sibi debebat, et statuens, quod aliud servitium non imponatur, procurationem non intelligitur remisisse.

A bishop, remitting the church’s services which it owed to himself, and decreeing that no other service be imposed, is not understood to have remitted the procuration.

Idem Priori sancti Stephani.

The same to the Prior of St. Stephen.

Quum venerabilis frater noster [M.] Favensis episcopus, et tu in nostra essetis praesentia constituti, et de quaestione, quae inter vos super ecclesia S. Stephani Fanensis vertebatur, velletis ad invicem litigare, dilectum filium Ioannem tit. S. Priscae presbyterum et Ioannem S. Mariae in Cosmedino diaconum cardinales vobis concessimus auditores. Coram quibus allegando opponere curavistis, quod, quum praedicta ecclesia S. Stephani quarundam monialium, quae in ea videbantur sub religionis habitu conversari, malitia faciente, fuerit fere ad desolationem redacta, illas bonae memoriae C. Fanensis episcopus auctoritate felicis recordationis Eugenii Papae praedecessoris nostri ab ecclesia memorata removit, et canonicos in ipsa instituit regulares, statuens, ut ordo canonicus perpetuis in ea temporibus debeat observari, et eam ab omni exactione tam sua quam successorum suorum et Fanensis ecclesiae prorsus absolvit, retento sibi et ecclesiae suae uno cereo trium librarum, ab ea annis singulis exsolvendo. [Et quia praedictus episcopus te super libertate praedicta tam a felicis memoriae Coelestino Papa praedecessore nostro quam a nobis etiam confirmata multipliciter aggravabat, apostolicum tibi petivisti patrocinium suffragari.

When our venerable brother [M.] the Favensis bishop, and you had been set in our presence, and, concerning the question which was turning between you over the church of St. Stephen of Fano, you were willing to litigate with one another, we granted to you as auditors the beloved son John, presbyter cardinal of the title of St. Prisca, and John, deacon cardinal of St. Mary in Cosmedin. Before whom you took care, by alleging, to object that, since the aforesaid church of St. Stephen, through the malice of certain nuns who seemed to be living in it under the habit of religion, had been brought almost to desolation, C., bishop of Fano, of good memory, by the authority of Pope Eugenius of happy memory, our predecessor, removed those women from the aforesaid church, and established canons regular in it, decreeing that the canonical order ought to be observed in it for perpetual times, and he utterly absolved it from every exaction both his own and that of his successors and of the church of Fano, reserving to himself and to his church one candle of three pounds, to be paid by it every year. [And because the aforesaid bishop was repeatedly burdening you concerning the aforesaid liberty, confirmed both by Pope Celestine of happy memory, our predecessor, and also by us, you sought that apostolic patronage should support you.

Praedictus vero episcopus proposuit ex adverso, quod privilegium praedicti praedecessoris sui et e cclesiae suae nullum praeiudicium inferebat, quia eo tempore, quo illud indulsit ecclesiae memoratae, episcopatui renunciaverat, et habitum in ipsa ecclesia receperat regularem, et post tres dies poenitens illud privilegium revocavit; praeterea tu et canonici illius ecclesiae non estis privilegio illo usi, sed omnia obsequia, sicut ante indultum privilegium, sic et post universis successoribus illius episcopi, et sibi praesertim, in hospitiis usque ad haec tempora curavistis sine difficultate qualibet exhibere, asserens confirmationem praedicti praedecessoris nostri fuisse per subreptionem elicitam, et hactenus occultatam; propter quod, si forsitan in aliquo laesa erat Fanensis ecclesia, restitutionem sibi fieri humiliter postulabat. Ceterum ad proposita sic respondere curavisti, quod ipsum privilegium de iure valebat, quia episcopus, dum illud concessit, nec episcopatui resignaverat, nec habitum receperat regularem, et ipsum de canonicorum suorum indulserat voluntate, sicut ex eodem instrumento evidenter appareret, in quo nomina canonicorum ecclesiae Fanensis sunt subscripta, et idem in palatio Fanensi datum fuerit, sicut in eo continetur expressum.] Nos autem, quum dicti cardinales ea, quae audierant, nobis fideliter retulissent, dicto instrumento diligenter inspecto, re vera Cognovimus, quod praefatus episcopus spallas, quas ab eadem ecclesia tam ipse quam praedecessores sui recipere consueverant, ecclesiae praefatae remisit, et statuit, quod aliud ei servitium non imponeret, sibi et ecclesiae suae annuatim trium librarum cereo pensionis nomine reservato. Quia ergo visitationi annexa est procuratio, quum nemo suis stipendiis debeat militare, nec os bovi alligandum sit trituranti, et episcopus ratione episcopalis iurisdictionis, quam habet in ea, teneatur causa correctionis ecclesiam visitare praefatam, nec intelligatur quasi novum imponi quod ab ipsa fundatione de communi fuerat iure impositum, de consilio fratrum nostrorum decernimus, quod idem episcopus, quum ad ipsam ecclesiam causa correctionis accesserit, moderatam ab ea procurationem recipiat bis in anno, sed nihil aliud praeter pensionem et procurationes praescriptas idem episcopus ab eadem ecclesia exigere vel extorquere praesumat.

The aforesaid bishop, however, put forward on the adversary side that the privilege of his aforesaid predecessor brought no prejudice to him and to his church, because at the time when he bestowed it upon the aforesaid church, he had renounced the episcopate and had received the regular habit in that same church, and after three days, repenting, he revoked that privilege; moreover, you and the canons of that church have not used that privilege, but have taken care, just as before the privilege was indulgenced, so also after, to render all services to all the successors of that bishop, and especially to himself, in lodgings, down to these times without any difficulty, asserting that the confirmation of our aforesaid predecessor had been elicited by subreption and concealed until now; on which account, if perchance the Church of Fano had in any respect been injured, he humbly requested that restitution be made to himself. Furthermore, you took care to respond thus to the matters proposed: that that privilege was valid in law, because the bishop, when he granted it, had neither resigned the episcopate nor received the regular habit, and he had indulgenced it by the will of his canons, as would evidently appear from that same instrument, in which the names of the canons of the Church of Fano are subscribed, and the same was given in the Fano palace, as is expressly contained in it.] But we, when the said cardinals had faithfully reported to us the things which they had heard, the said instrument having been diligently inspected, truly We learned that the aforesaid bishop remitted to the aforesaid church the spallae which both he himself and his predecessors were accustomed to receive from the same church, and decreed that he would not impose upon it any other service, a candle of three pounds being reserved annually to himself and to his church in the name of a pension. Because therefore procuration is annexed to visitation, since no one ought to soldier at his own stipends, nor is the mouth of the ox to be muzzled that is threshing, and the bishop, by reason of the episcopal jurisdiction which he has in it, is held to visit the aforesaid church for cause of correction, nor is it to be understood as though a new thing is being imposed which from its very foundation had been imposed by the common law, by the counsel of our brothers we decree that the same bishop, when he shall have gone to that church for cause of correction, may receive from it a moderate procuration twice in the year, but let not that same bishop presume to demand or to extort from the same church anything other than the aforesaid pension and procurations.

[Decernimus ergo etc. Dat. Anagniae V. Kal.

[We therefore decree, etc. Given at Anagni on the 5th day before the Kalends.

Mart. 1204.]

Mar. 1204.]

CAP. XXII.

CHAPTER 22.

Ecclesiae de novo conversae in procurationibus et aliis servabunt consuetudinem vicinarum.

Churches newly converted shall observe, in procurations and other matters, the custom of the neighboring churches.

Idem Compostellano Archiepiscopo.

The same to the Archbishop of Compostela.

Super eo, quod fraternitas tua nos consulere voluit, ut, quia fere tota provincia Compostellana de novo est ad iurisdictionem ecclesiae tuae conversa, qualiter tibi provinciam vel partem provinciae visitanti obsequi debeat et servire, nec non et in procurationibus providere, te instruere dignaremur, tibi taliter duximus respondendum, quod illud observare tenetur, quod in vicinis provinciis observatur. [Dat. Viterbii X. Kal.

Concerning that which your fraternity wished to consult us, that, since almost the whole Compostellan province has newly been converted to the jurisdiction of your church, how it ought to pay obedience and to serve you when you visit the province or a part of the province, and also to provide for procurations, we would deign to instruct you, we have judged to answer to you thus: that it is bound to observe that which is observed in the neighboring provinces. [Given at Viterbo, 10 Kal.

Iul. Ao. X. 1207.]

July, Year 10. 1207.]

CAP. XXIII.

CHAPTER 23.

Praelati tunc sunt procurandi, quum personaliter visitant, et debent tunc servare concilium Lateranense et praedicationi, correctoni et reformationi vacare. Legati et nuncii apostolici pro his diebus tantum, pro quibus moram trahunt, procurari debent, et contra hanc constitutionem exactum restituitur duplicatum.

Prelates are then to be provided for, when they visit personally, and they ought then to observe the Lateran Council and to devote themselves to preaching, correction, and reformation. Apostolic legates and nuncios are to be provided for only for those days for which they prolong their stay, and whatever has been exacted contrary to this constitution is to be restored twofold.

Idem in concilio generali.

The same in the general council.

Procurationes, quae ratione visitationis debentur episcopis, vel archidiaconis vel quibuslibet aliis, etiam apostolicae sedis legatis aut nunciis, absque manifesta et necessaria causa nullatenus exigantur, nisi quando personaliter officium visitationis impendunt. Et tunc evectionum et personarum mediocritatem observent in Lateranensi concilio diffinitam, hoc adhibito moderamine circa legatos et nuncios apostolicae sedis, ut, quum oportuerit eos apud aliquem locum moram facere necessariam, ne locus ille propter illos nimium aggravetur, procurationes recipiant moderatas ab aliis ecclesiis vel personis, quae nondum fuerant de suis procurationibus aggravatae, ita, quod numerus procurationum numerum dierum, quibus huiusmodi moram fecerint, non excedat, et, quum aliqua non suffecerit per se ipsam, duae vel plures coniungantur in unam. Porro visitationis officium exercentes non quaerant quae sua sunt, sed quae Iesu Christi, praedicationi et cohortationi, correctioni et reformationi vacando, ut fructum referant, qui non perit.

Procurations, which are owed by reason of visitation to bishops, or to archdeacons, or to any others, even to legates or nuncios of the Apostolic See, are by no means to be exacted without a manifest and necessary cause, unless when they personally discharge the office of visitation. And then let them observe the mediocrity in mounts and persons defined in the Lateran council, this moderation being applied with respect to legates and nuncios of the Apostolic See, that, when it shall be necessary for them to make a necessary stay in some place, lest that place be overburdened on their account, they may receive moderated procurations from other churches or persons which had not yet been burdened by their procurations, in such wise that the number of procurations shall not exceed the number of days during which they have made a stay of this sort, and, when some one shall not have sufficed by itself, two or more may be joined into one. Moreover, those exercising the office of visitation should not seek the things that are their own, but those of Jesus Christ, by devoting themselves to preaching and exhortation, correction and reformation, that they may bring back fruit that does not perish.

Qui autem contra hoc venire tentaverit et quod accepit reddat, et ecclesiae, quam taliter aggravavit, tantundem impendat.

But whoever shall attempt to go against this, let him return what he has received, and let him likewise pay to the church, which he has burdened in such a manner, an equal amount.

CAP. XXIV.

CHAPTER 24.

Ecclesia, etiam civitatensis, tenetur procurare episcopum visitantem quanquam ipsum nunquam procuravit.

The Church, even the city-church, is bound to procure for a visiting bishop, although it has never procured for him.

Honorius III. de Tiro et Iosaphat Abbatibus.

Honorius III. To the Abbots of Tyre and Josaphat.

Venerabili fratre nostro Cenomanensi episcopo accepimus conquerente, quod, quum causa, quae inter ipsum ex parte una, et abbatem et conventum de Cultura Cenomanensis dioecesis ex altera super procurationibus, quas ab eis petit idem episcopus tam in capite quam in membris, noscitur agitari, de consensu partium vobis fuerit ab apostolica sede commissa, dicti abbas et conventus ex eo frustrari intentionem eiusdem episcopi moliuntur, quod eorum monasterium in Cenomanensi villa situm esse dignoscitur, et ipsi procurat ionem hactenus non solverunt, quanquam exemptionis privilegium non ostendant, et eidem episcopo competat ius commune. Volentes igitur, ut finis litibus imponatur, Discretioni vestrae mandamus, quatenus, nisi dicti abbas et conventus aliud rationabile ostenderint et probaverint, propter quod ipsi episcopo exhibere non debeant supra dicta, vos eos ad exhibendum eam, sicut ius dictaverit, iuxta priorum apostolicarum literarum tenorem ratione praevia compellatis.

We have received, our venerable brother the Cenomanensian bishop complaining, that, since the case which is known to be in agitation between him on the one part, and the abbot and convent of Cultura of the Cenomanensian diocese on the other, concerning the procurations which the same bishop seeks from them both in head and in members, has been, by consent of the parties, committed to you by the Apostolic See, the said abbot and convent thereby strive to frustrate the intention of the same bishop, on the ground that their monastery is recognized to be situated in the Cenomanensian town, and that they have not up to now paid the procuration, although they do not show a privilege of exemption, and the common right belongs to the same bishop. Wishing therefore that an end be put to the lawsuits, we command to your Discretion that, unless the said abbot and convent shall have shown and proved some other reasonable cause, on account of which they ought not to render to the same bishop the things aforesaid, you compel them to render it, as the law shall dictate, according to the tenor of prior apostolic letters, with reason previously applied.

CAP. XXV.

CHAPTER 25.

Qui iure metropolitano vel legationis visitat provinciam, in provinciales, qui sibi procurationes denegant, potest ferre sententiam.

He who, by metropolitan right or by legation, visits a province can pass sentence against the provincials who deny him procurations.

Gregorius IX.

Gregory 9.

Quum nuper archiepiscopus Beneventanus Beneventanam provinciam visitaret (Et infra:) Mandamus, quatenus, quum eundem archiepiscopum sive auctoritate propria sive nostra Beneventanam provinciam contigerit visitare, procurationes, ratione visitationis debitas, iuxta facultates ecclesiarum vestrarum exhibeatis eidem; alioquin sententiam, quam ipse rite tulerit in rebelles, ratam habebimus, et faciemus auctore Domino inviolabiliter observari.

When recently the archbishop of Benevento was visiting the Beneventan province (And below:) We command that, whenever it shall befall the same archbishop, either by his own authority or by ours, to visit the Beneventan province, you render to him the procurations owed by reason of the visitation, according to the resources of your churches; otherwise we will hold as valid the sentence which he shall duly have pronounced against the rebellious, and, by the Lord as author, we will cause it to be observed inviolably.

CAP. XXVI.

CHAPTER 26.

Ad antiquam monetam, vel, si non est in usu, ad eius aestimationem solvendae sunt pensiones antiquae.

Ancient pensions are to be paid according to the ancient money, or, if it is not in use, according to its valuation.

Idem.

The same.

Quum canonicis maioris ecclesiae quandam summam pecuniae pro pensione ecclesiae tuae debitam aliquot annis persolveris, et iidem summam illam ex integro de meliori moneta exigant sibi solvi, tibi damus nostris literis in mandatis, ut canonicos illos solutione prioris pecuniae vel, si non sit in usu, aestimatione pensionis antiquae facias manere contentos.

When you have paid to the canons of the greater church a certain sum of money, owed for the pension of your church, for several years; and the same men demand that that sum be paid to them in full, in better coinage, we give you by our letters in mandate that you cause those canons to remain content with the payment in the prior money or, if it is not in use, with the estimation of the ancient pension.

CAP. XXVII.

CHAPTER 27.

Propter privatum oratorium procuratio ratione visitationis non debetur.

On account of a private oratory, a procuration by reason of visitation is not owed.

Idem.

The same.

Auctoritate praesentium inhibemus, ne quis pro eo, quod in oratoriis, quae in grangiis vestris habetis, interdum aliqui vestrum celebrant, procurationes, quae ratione visitationis debentur, a vobis exigere vel extorquere praesumat.

By the authority of these presents we forbid that anyone, on the ground that in the oratories which you have in your granges some of you sometimes celebrate, presume to exact or extort from you the procurations which are owed by reason of visitation.

TITULUS XL. DE CONSECRATIONE ECCLESIAE VEL ALTARIS.

TITLE 40. ON THE CONSECRATION OF A CHURCH OR AN ALTAR.

CAP. I.

CHAPTER 1.

Amoto altari vel lapide, continente sigillum, reconsecrabitur altare, non autem ecclesia.

With the altar or the stone containing the seal having been removed, the altar will be reconsecrated, but not the church.

Alexander III.

Alexander 3.

Ad haec, si altare motum fuerit, aut lapis ille solummodo supra positus, qui sigillum continet, confractus, aut etiam diminutus exstiterit, debet denuo consecrari. Propter hoc vero nequaquam reiterare suam consecrationem ecclesia consuevit, licet id quidam canones innuere videantur. Non tamen id facere prohibetur.

Moreover, if the altar has been moved, or that stone only placed above, which contains the seal, be broken, or even diminished exstiterit, it ought to be consecrated anew. Because of this, however, the church by no means is accustomed to reiterate its consecration, although certain canons seem to intimate this. Nevertheless, it is not forbidden to do that.

CAP. II.

CHAPTER 2.

Diebus etiam non festis possunt ecclesiae consecrari.

Even on non-festal days churches can be consecrated.

Innocentius III. Tornacensi Episcopo.

Innocent III. To the Bishop of Tournai.

Tua fraternitas requiri fecit a nobis, utrum tibi dedicationes ecclesiarum tam diebus dominicis quam privatis liceret celebrare; super quo Inquisitioni tuae taliter respondemus, quod in dioecesi tua licet tibi ecclesiis dedicationem impendere tam diebus dominicis quam privatis. [Dat. Romae VII.

Your fraternity has caused it to be inquired of us, whether it would be permitted to you to celebrate the dedications of churches both on the Lord’s days and on private days; upon which we thus respond to your inquiry, that in your diocese it is permitted to you to confer dedication upon churches both on the Lord’s days and on private days. [Given at Rome 7.

Id. Febr. A. VII. 1205.]

7th day before the Ides of February, Year 7. 1205.]

CAP. III.

CHAPTER 3.

Habet duo dicta, et primo idem dicit, quod cap. supr. eod.

It has two dicta, and in the first it says the same as the chapter above, in the same place.

Secundum dictum dicit, quod oleum non consecratum potest commisceri oleo consecrato, et totum fit consecratum.

The second dictum says that oil not consecrated can be commixed with consecrated oil, and the whole is made consecrated.

Idem Nidrosiensi Episcopo.

The same. To the Bishop of Nidaros.

Quod in dubiis (Et infra: [cf. c.30.de sent. exc. V.39.]) Altare vero, in quo tabula, cui consecrationis benedictio pontificali ministerio adhibetur, si mota vel enormiter fracta fuerit, debet non immerito consecrari.

What in doubtful cases (And below: [cf. ch.30.on the sentence of excommunication 5.39.]) Indeed, the altar, in which there is the table to which the benediction of consecration is applied by pontifical ministry, if it has been moved or egregiously broken, ought, not without reason, to be consecrated.

Nec negamus, quin oleum non consecratum consecrato possit oleo commisceri. [Clerici autem etc. Dat.

Nor do we deny that unconsecrated oil can be mixed with consecrated oil. [Clerics however etc. Given.

ap. civitatem Castellanam VI. Id. Oct. 1198.]

at the city of Castellana on the 6th day before the Ides of October 1198.]

CAP. IV.

CHAPTER 4.

Reconciliatur ecclesia, quae propter homicidia et vulnera hominum ibidem perpetrata polluta est.

The church is reconciled, which was defiled on account of homicides and wounds of men perpetrated there.

Idem Compostellano Archiepiscopo.

The same to the Archbishop of Compostela.

Proposuisti nobis in nostra praesentia constitutus, quod, venientibus ad ecclesiam sancti Iacobi ex diversis regionibus peregrinis, et volentibus aliis ab aliis per contentiones et rixas altaris de nocte custodiam vindicare, homicidia contingunt fieri interdum, et aliquando vulnera inferuntur; propter quod humiliter postulasti, ut alio modo, quam per reconsecrationis beneficium, dignaremur ipsi ecclesiae providere. Fraternitati tuae taliter respondemus, quod, manente ecclesia et altari, ipsa reconciliari poterit per aquam cum vino et cinere benedictam. [Dat. Viterbii XII.

You proposed to us, standing in our presence, that, when pilgrims coming to the church of Saint James from diverse regions, and others, wishing to claim from others through contentions and brawls the night watch of the altar, homicides sometimes happen to occur, and sometimes wounds are inflicted; because of which you humbly asked that, in some way other than by the benefit of reconsecration, we would deign to provide for the church itself. We thus respond to your fraternity, that, with the church and the altar remaining, it itself can be reconciled by water blessed with wine and ash. [Given at Viterbo 12.

Kal. Iul. Ao. X. 1207.]

Kalends of July. Year 10. 1207.]

CAP. V.

CHAPTER 5.

Plura altaria simul in eadem ecclesia consecrari possunt; et idem in pluribus episcopis.

Multiple altars can be consecrated at the same time in the same church; and the same holds for several bishops.

Idem.

The same.

Quum sis (Et infra: [cf. c.6.de usu et auct. pall. I.8.]) Noveris igitur, quod,ubi exposcit necessitas, et plura in ecclesia una altaria et plures episcopos simul poteris consecrare.

Since you are (And below: [cf. ch.6.on the use and authority of the pallium 1.8.]) know therefore that, where necessity requires, you can consecrate more altars in one church and more bishops at the same time.

CAP. VI.

CHAPTER 6.

Corruente tecto parietibus illaesis, et mensa altaris non enormiter fracta, nec altare, nec ecclesia consecratur.

With the roof collapsing, the walls unharmed, and the table of the altar not egregiously broken, neither the altar nor the church is consecrated.

Idem.

The same.

Ligneis aedificiis ecclesiae vestrae casu quodam igne consumptis, parietibus tamen illaesis, ac mensa principalis altaris in sua extremitate modicam passa fracturam, quaesivisti per sedem apostolicam edoceri, si propter hoc ipsius altaris, vel etiam totius ecclesiae debeat consecratio innovari. Ad quod Inquisitioni tuae taliter duximus respondendum, quod, quum parietes in sua integritate permanserint, et tabula altaris mota vel enormiter laesa non fuerit, ob causam praedictam nec ecclesia, nec altare debet denuo consecrari. [Dat.

With the wooden buildings of your church having been consumed by a certain fire, the walls nevertheless uninjured, and the table of the principal altar having suffered a modest fracture at its extremity, you have sought through the Apostolic See to be instructed whether on account of this the consecration of the altar itself, or even of the whole church, ought to be renewed. To which we have deemed it to be answered to your inquiry thus: that, since the walls have remained in their integrity, and the table of the altar has not been moved or excessively injured, for the aforesaid cause neither the church nor the altar ought to be consecrated anew. [Given.

Lat. Non. Oct.

Lateran, Nones of October.

Pont. nostr. Ao. XV. 1212.]

of our pontificate, year 15. 1212.]

CAP. VII.

CHAPTER 7.

Polluitur ecclesia vel coemeterium, si excommunicatus in ea sepelitur.

The church or cemetery is polluted, if an excommunicate is buried in it.

Idem Senonensi Episcopo.

The same to the Bishop of Sens.

Consuluisti (Et infra: [cf. c.14.de foro comp. II.2.]) Coemeteriavero, in quibus excommunicatorum corpora sepeliri contingit per suorum violentiam propinquorum, reconcilianda erunt aspersione aquae solenniter benedictae, sicut in dedicationibus ecclesiarum fieri consuevit. [Procurationes autem etc.

You have consulted (And below: [cf. ch.14.on the competent forum, 2.2.]) Cemeterieshowever, in which the bodies of excommunicated persons happen to be buried through the violence of their relatives, are to be reconciled by the sprinkling of water solemnly blessed, as is accustomed to be done in the dedications of churches. [As for procurations etc.

Dat. Lat. III.

Given at the Lateran, 3.

Kal. Mai. Pont.

Kalends of May. Pontificate.

nostr. Ao. XVI. 1213.]

of our pontificate, year 16. 1213.]

CAP. VIII.

CHAPTER 8.

Qui fecit ecclesiam consecrari, tenetur eam dotare. H. d. et tene mente hunc casum.

He who caused a church to be consecrated is bound to endow it. Say this, and keep this case in mind.

Honorius III. Reginae Hungariae.

Honorius 3. To the Queen of Hungary.

Quum, sicut ex relatione dilectorum filiorum capituli Oradiensis nobis innotuit, devotionis zelo succensa eorum feceris ecclesiam consecrari, profecto speramus, quod zelus, ille, qui te ad eiusdem ecclesiae consecrationem induxit, te quoque, ut et dotem ei conferas, debeat animare, et quidem, Quum non sit ecclesia, nisi de dote provisum ei fuerit, consecranda, eo liberalius ad dotandam praedictam ecclesiam aperire manus munificentiae tuae debes, quo et facilius potes id facere, et ad hoc fortius, tanquam ex debito, iam teneris.

Since, as it has become known to us from the report of the beloved sons of the chapter of Oradea, enkindled by zeal of devotion you have caused their church to be consecrated, we assuredly hope that the zeal which led you to the consecration of the same church should likewise animate you also to confer a dowry upon it, and indeed, since a church ought not to be consecrated unless provision has been made for it from a dowry; by so much the more liberally you ought to open the hands of your munificence to endowing the aforesaid church, inasmuch as both you can more easily do this, and to this you are already more strongly bound, as though by a debt.

CAP. IX.

CHAPTER 9.

Ecclesia polluta per sacerdotem simplicem reconciliari non potest, etiamsi aqua fuerit per episcopum benedicta.

A church defiled cannot be reconciled by a simple priest, even if the water has been blessed by a bishop.

Gregorius IX. Astoricensi Episcopo.

Gregory IX. To the Bishop of Astorga.

Aqua per episcopum benedicta ecclesiam reconciliari posse per alium episcopum, non negamus, per sacerdotes simplices hoc fieri de cetero prohibentes, non obstante consuetudine provinciae Bracharensis, quae dicenda est potius corruptela; quia, licet episcopus committere valeat quae iurisdictionis exsistunt, quae ordinis tamen episcopalis sunt non potest inferioris gradus clericis demandare. Quod autem mandantibus episcopis super reconciliatione factum est hactenus per eosdem, misericorditer toleramus. [Ecclesiae etc. (cf. c.9.de imm.

We do not deny that water blessed by a bishop can reconcile a church through another bishop, forbidding henceforth that this be done by simple priests, notwithstanding the custom of the province of Bracharensis, which ought rather to be called a corruption; because, although a bishop is able to commit those things which pertain to jurisdiction, nevertheless the things which are of the episcopal order he cannot entrust to clerics of an inferior grade. But what up to now has been done by those same men at the bishops’ mandating concerning reconciliation, we mercifully tolerate. [Churches etc. (cf. c.9.on imm.

eccl. III. 49.) Dat. Lat.

church 3. 49.) Given at the Lateran.

XII. Kal. Iun.

May 21.

Pont. nostr. Ao. VII. 1233.]

Of our pontificate, in the year 7. 1233.]

CAP. X.

CHAPTER 10.

Ecclesia, etiam non consecrata, si polluitur, reconcilianda est.

A church, even not consecrated, if it is polluted, must be reconciled.

Idem eidem.

The same to the same.

Si ecclesia non consecrata cuiuscunque semine fuerit aut sanguinis effusione polluta, aqua protinus exorcizata lavetur, ne divinae laudis [in ea] organa suspendantur; est tamen, quam citius fieri poterit consecranda. [Dat. Lat.

If a church not consecrated has been polluted by anyone’s seed or by the effusion of blood, let it be washed forthwith with exorcized water, lest the instruments of divine praise [in it] be suspended; nevertheless, it is to be consecrated as soon as it can be done. [Given at the Lateran

XII. Kal. Iun.

May 21.

Pont. nostr. Ao. VII.

In the 7th year of our pontificate.

1233.]

TITULUS XLI. DE CELEBRATIONE MISSARUM, ET SACRAMENTO EUCHARISTIAE ET DIVINIS OFFICIIS.

TITLE 41. ON THE CELEBRATION OF MASSES, AND THE SACRAMENT OF THE EUCHARIST AND THE DIVINE OFFICES.

CAP. I.

CHAPTER 1.

Presbyter tenetur horis debitis dicere horas canonicas, permittitur tamen sibi ex causa dicere eas usque ad vesperas inclusive. H. d. secundum unum intellectum.

The presbyter is bound at the due hours to say the canonical hours; it is nevertheless permitted to him, for cause, to say them up to vespers inclusive. H. d. according to one interpretation.

Ex concilio Agathensi.

From the Council of Agde.

Presbyter, mane matutinali officio expleto, pensum servitutis suae, canendo videlicet primam, tertiam, sextam, nonam vesperamque persolvat, ita tamen, ut horis competentibus et signatis iuxta possibilitatem aut a se, aut a scholaribus publice compleantur. Deinde peractis horis et infirmis visitatis, si voluerit, exeat ad opus rurale ieiunus, ut iterum necessitatibus peregrinorum et hospitum, sive diversorum commeantium, infirmorum quoque atque defunctorum succurrere possit usque ad statutam horam, pro temporis qualitate, et opportunitatis. Ex dictis Benedicti : Propheta dicente : " s epties in die laudem dixi tibi; " qui septenarius numerus a nobis sic impletur, si matutini, primae, tertiae, sextae, nonae, vesperae et completorii tempore nostrae servitutis officia persolvamus, quia, sicut Propheta ait: septies in die etc. Nam de nocturnis vigiliis idem ipse Propheta ait : " Media nocte sur gebam ad confitendum tibi, etc. " Ergo his temporibus laudes creatori nostro super iudicia suae iustitiae referamus.

The presbyter, in the morning, when the matutinal office has been completed, should discharge the quota of his servitude, namely by chanting prime, terce, sext, none, and vespers, yet in such a way that at the competent and appointed hours, according to what is possible, they be completed publicly either by himself or by the scholars. Then, the hours having been performed and the infirm visited, if he wishes, let him go out fasting to rural work, so that he may again be able to succor the needs of pilgrims and guests, or of various travelers passing through, of the infirm also and of the dead, up to the appointed hour, according to the quality of the time, and of opportunity. From the sayings of Benedict: the Prophet saying: " s epties in die laudem dixi tibi; " which senary number is fulfilled by us thus, if at matins, prime, terce, sext, none, vespers, and compline we discharge the offices of our servitude at their time, because, as the Prophet says: septies in die etc. For of the nocturnal vigils the selfsame Prophet says: " Media nocte sur gebam to confess to you, etc. " Therefore at these times let us render praises to our creator for the judgments of his justice.

CAP. II.

CHAPTER 2.

Propter missam specialem missa de feria dimittenda non est.

On account of a special Mass, the Mass of the feria is not to be omitted.

Ex concilio Triburiensi.

From the Council of Tribur.

Quidam etiam laicorum et maxime matronae habent in consuetudine, ut per singulos dies audiant evangelium : " In principio erat verbum, " et missas peculiares, hoc est de sancta Trinitate et de sancto Michaele; et ideo sancitum est in eodem concilio, ut ulterius hoc non fiat, nisi suo tempore, et nisi aliquis [fidelium] velit propter reverentiam sanctae Trinitatis, non pro alia devotione audire. Sed si voluerint, ut sibi missae cantentur, de eodem die missas audiant pro salute vivorum et etiam defunctorum.

Certain ones even of the laity, and especially matrons, have it in custom, that on each single day they hear the Gospel : " In the beginning was the Word, " and peculiar masses, that is of the Holy Trinity and of Saint Michael; and therefore it was sanctioned in the same council, that henceforth this not be done, unless at its own time, and unless someone [of the faithful] should wish, on account of reverence for the Holy Trinity, not for another devotion, to hear it. But if they should wish that masses be sung for them, let them hear, of that same day, masses for the salvation of the living and also of the departed.

CAP. III.

CHAPTER 3.

Sufficit sacerdoti semel in die celebrare, et excipit duos casus, scilicet necessitatem et festum Nativitatis.

It suffices for the priest to celebrate once in a day, and it excepts two cases, namely necessity and the feast of the Nativity.

Innocentius III. Vigorensi Episcopo.

Innocent 3. To the Bishop of Vigor.

Consuluisti nos, utrum presbyter duas missas in eadem die valeat celebrare; super quo tibi Respondemus, quod, excepto die Nativitatis dominicae, nisi causa necessitatis suadeat, sufficit sacerdoti semel in die unam missam solummodo celebrare. [Dat. VII.

You have consulted us, whether a presbyter is able to celebrate two masses on the same day; concerning which to you We Respond, that, except on the day of the Lord’s Nativity, unless a cause of necessity urge, it suffices for a priest to celebrate only one mass once in a day. [Given 7.

Kal. Febr. 1206.]

Kalends of February. 1206.]

CAP. IV.

CHAPTER 4.

In missa commemorationis, licet dicatur propria praefatio, non tamen dicitur hymnus angelicus, nec symbolum.

In a mass of commemoration, although a proper preface may be said, nevertheless the angelic hymn is not said, nor the symbol.

Idem Archiepiscopo Bracharensi.

The same to the Archbishop of Braga.

Consilium nostrum (Et infra: [cf. c.2.de obs. iei. III.46.)]Insuper Requisisti, utrum in diebus profestis, in quibus ad honorem S. Spiritus, B. Virginis, et sanctae crucis missam celebrari contingit, hymnus angelicus, symbolum ac praefa tio propria debeat decantari, praesertim quum in partibus tuis in honorem B. Virginis in sabbatorum diebus missa solenniter celebratur.

Our counsel (And below: [cf. ch.2.on the observance of fasting3. 46.)]Moreover you have inquired whether, on ferial days on which it happens that Mass is celebrated in honor of the Holy Spirit, the Blessed Virgin, and the holy cross, the angelic hymn, the symbol and the proper pre face ought to be chanted, especially since in your regions, in honor of the Blessed Virgin, on the days of Saturdays a Mass is solemnly celebrated.

Ad quod utique Inquisitioni tuae taliter respondemus, quod apud nos in diebus profestis, quum missarum solennia in honorem B. Virginis celebrantur, neque hymnus angelicus, neque symbolum decantatur, licet in missa propria praefatio decantetur, ut inter commemorationem et solennitatem differentia ostendatur. Unde " Te Deum laudamus " regularius dimittitur, quam dicatur in laudibus matutinis. [Quum autem quaesieris etc.

To which indeed we reply to your inquiry thus: that among us, on ferial days, when the solemnities of the Masses are celebrated in honor of the Blessed Virgin, neither the angelic hymn nor the symbol is chanted, although in the proper Mass the preface is chanted, so that a difference between commemoration and solemnity may be shown. Whence " Te Deum laudamus " is more regularly omitted than said at morning lauds. [But when you have asked, etc.

Dat. Rom. ap. S. Petr.

Given at Rome, at St. Peter’s.

IX. Kal. Mart. Pont.

February 21. Pontificate.

nostr. Ao. VIII. 1206.]

of our year 8. 1206.]

CAP. V.

CHAPTER 5.

Sacerdos post sumptam eucharistiam perfundat, nisi aliam nuissam sit dicturus.

Let the priest, after the Eucharist has been taken, rinse, unless he is going to say another mass.

Idem Clericis sancti P. Magalonensis.

The same for the clerics of Saint P. of Maguelone.

Ex parte vestra (Et infra: [cf. c.1.de obs. iei. III.46.])Insuper postulastis, quomodo sacerdos in missa perfundere debeat, per literas apostolicas edoceri.

On your part (And below: [cf. ch.1.on the observance of fasting3. 46.])Furthermore you asked to be instructed by apostolic letters how the priest ought to perform the rinsing in the Mass.

Ad quod Postulationi vestrae taliter respondemus, quod semper sacerdos vino perfundere debet, postquam totum acceperit eucharistiae sacramentum, nisi quum eodem die aliam missam debuerit celebrare; ne, si forte vinum perfusionis acciperet, celebrationem aliam impediret. [Dat. Rom.

To which we thus respond to your petition, that the priest should always be perfused with wine, after he has received the whole sacrament of the eucharist, unless when on the same day he must celebrate another mass; lest, if perchance he should take the wine of perfusion, he would impede another celebration. [Given at Rome.

ap. S. Petr. Non. Nov. 1204.]

at St. Peter's, on the Nones of November 1204.]

CAP. VI.

CHAPTER 6.

Si qua verba sunt in canone missae, quae ab Evangelistis dicta non fuerunt, credere debemus, quod a Christo Apostoli, et ab Apostolis eorum successores acceperunt. Et hoc dicit usque ad ¤. Quaesivisti — (Quaesivisti etc.:) In sacramento altaris aqua cum vino transsubstantiatur in sanguinem, H. d. usque ad ¤. Tertio loco. Abbas Siculus.

If there are any words in the canon of the mass which were not spoken by the Evangelists, we ought to believe that from Christ the Apostles, and from the Apostles their successors received them. And he says this up to ¤. You have asked — (You have asked etc.:) In the sacrament of the altar the water with the wine is transubstantiated into blood, H. d. up to ¤. In the third place. The Sicilian Abbot.

— (Tertio loco etc.:) Oratio, quae dicitur in secreta in festo sancti Leonis, immutata est, quia ubi dicebatur: " annue nobis Domine, ut, animae famuli tui Leonis haec prosit oblatio: " hodie dicitur: " ut intercessione B. Leonis haec nobis prosit oblatio: " et haec mutatio contingit, quia sancti nostris orationibus non indigent, sed nos suis. H. d. usque ad finem. Abbas.

— (In the third place etc.:) The prayer which is said in the Secret on the feast of Saint Leo has been changed, because where it used to be said: " grant to us, O Lord, that this offering may profit the soul of your servant Leo: " today it is said: " that by the intercession of Bl. Leo this offering may profit us: " and this change happens because the saints do not need our prayers, but we need theirs. Thus far on this, to the end. Abbot.

Idem I. quondam Archiepiscopo Lugdunensi.

The same 1. to the former Archbishop of Lyons.

Quum Marthae circa plurima satagentis officio in cura regiminis pastoralis pro maiori parte renuncians, in domo Domini quasi abiectus elegeris habitare cum illis, qui partem optimam elegerunt, sedentes ad pedes Domini cum Maria, ut in lege eius iugiter meditentur, lippitudini Liae Rachelis pulchritudinem praeferentes: eam in te vigere credimus intelligentiam scripturarum, ut non sulum parvulis frangere possis panem, sed profectis etiam cibum solidum ministrare, ac nodos solvere difficilium quaestionum Verum, quoniam in primatu Apostolorum principis apostolicae sedis magisterium recognoscens, ad eam credis maiores causas ecclesiae referendas: consultationibus tuis, quas non ob commodum utilitatis terrenae, quum civilem non contineant quaestionem, sed animarum profectum, ut videlicet in lucem prodeant obscurae scripturae, novimus te novisse libenter, quod nobis inspirat Dominus respondemus. Quaesivisti siquidem, quis formae verborum, quam ipse Christus expressit, quum in corpus et sanguinem suum panem transsubstantiavit et vinum, illud in canone missae, quo ecclesia utitur generalis, adiecerit, quod nullus Evangelistarum legitur expressisse. Quum enim in evangelio sic legatur : " Accipiens calicem, gratias agens benedixit, et dedit discipulis suis, dicens : bibite ex hoc omnes; hic est enim sanguis meus novi testamenti, qui pro vobis, et pro multis aliis effundetur in remissionem peccatorum : " in canone missae sermo iste, videlicet " mysterium fidei, " verbis ipsis interpositus invenitur. Unde quum non Evangelista Christum hoc dixiss e testetur, moveris non modicum et miraris, quod aliquis asseverare tentaverit, eum aliquid plus dixisse, quam aliquis Evangelistarum asseveret.

Since, renouncing for the greater part the office of Martha, who is busy about very many things, in the care of pastoral governance, you have chosen to dwell in the house of the Lord as if cast aside with those who have chosen the best part, sitting at the Lord’s feet with Mary, so that they may meditate continually in his law, preferring the pulchritude of Rachel to the lippitude of Leah: we believe that understanding of the Scriptures thrives in you, such that you can not only break bread for little ones, but also minister solid food to the proficient, and untie the knots of difficult questions. But, since, recognizing in the primacy of the Prince of the Apostles the magisterium of the apostolic see, you believe that the greater causes of the Church are to be referred to it: to your consultations, which we know you have made gladly not for the convenience of earthly utility, since they do not contain a civil question, but for the advancement of souls, namely that the obscure Scriptures may come forth into the light, we respond with what the Lord inspires to us. You have inquired, namely, who added in the canon of the mass, which the universal Church uses, that formula of words which Christ himself expressed when he transubstantiated the bread and the wine into his body and blood—something which is read to have been expressed by none of the Evangelists. For since in the Gospel it is read thus: "Taking the chalice, giving thanks he blessed, and gave to his disciples, saying: drink from this, all of you; for this is my blood of the new testament, which will be poured out for you, and for many others, unto the remission of sins:" in the canon of the mass this phrase, namely "the mystery of faith," is found inserted within the very words. Whence, since no Evangelist attests that Christ said this, you are moved not a little and you marvel that someone has tried to assert that he said something more than any of the Evangelists asserts.

Verum, si formam ipsius canonis inspicias diligenter, praeter hoc, de quo tua fraternitas requisivit, alia duo, videlicet : " elevatis oculis in coelum " et " aeterni testamenti, " poteris in ipso canone reperire, quae in textu evangelico non leguntur. Sane multa tam de verbis quam de factis dominicis invenimus ab Evangelistis omissa, quae Apostoli vel supplevisse verbo, vel facto expressisse leguntur. Paulus enim in actibus Apostolorum sic ait : " Meminisse vos oportet verbi Domini Iesu, qui dixit : beatiu s est magis dare quam accipere.

But, if you look carefully at the form of the canon itself, besides this, about which your fraternity has inquired, you will be able to find two other things in the canon itself, namely : " with eyes lifted to heaven " and " of the eternal testament, " which are not read in the evangelical text. Truly we find many things, both of the Lord’s words and of his deeds, omitted by the Evangelists, which the Apostles are read either to have supplied by word or to have expressed by deed. For Paul in the Acts of the Apostles thus says : " You ought to remember the word of the Lord Jesus, who said : it is more blessed to give than to receive," where more is expressed.

" Haec nullus quatuor Evangelistarum descripsit. Nullus etiam horum expressit, quod Paulus de Christo ad Corinthios scribens ait : " Visus est plus quam quingentis fratribus simul, deinde visus est Iacobo; novissime autem, tanqu am abortivo, visus est et mihi. " Ipsi etiam Evangelistae mutuo inter se supplevisse leguntur quae ab eorum aliquo vel aliquibus sunt omissa.

" These things none of the four Evangelists has written down. None of them, moreover, has expressed what Paul, writing to the Corinthians about Christ, says: " He was seen by more than five hundred brothers at once; then he was seen by James; but last of all, as to one untimely born, he was seen also by me. " The Evangelists themselves, too, are read to have mutually supplemented among themselves the things which by one or by several of them are omitted.

Unde quum tres Evangelistae posuerint : " hoc est corpus meum, " solus Lucas adiecit : " quod pro vobis tradetur, " et quum Matthaeus et Marcus dicant : " pro multis, Lucas dicit : pro vobis. " Matthaeus autem : " in remissionem peccatorum, " adiunxit. Ceterum ea, quae adduntur in canone missae, possunt ex aliis locis evangelii comprobari.

Whence, since the three Evangelists have set down: " this is my body, " Luke alone added: " which will be handed over for you, " and whereas Matthew and Mark say: " for many, Luke says: for you. " Matthew, moreover, added: " for the remission of sins, " Otherwise, the things which are added in the canon of the Mass can be corroborated from other places of the Gospel.

Ioannes enim suscitationem Lazari describens, Iesum sursum oculos levasse asserit, et dixisse : " Pater, gratia s ago tibi, quoniam audisti me. " Alibi etiam idem dicit: "Haec locutus est Iesus, et sublevatis oculis in coelum dixit: Pater, clarifica filium tuum. " Si tunc igitur in coelum oculos levavit ad Patrem, quum ad corpus exanime animam Lazari revocavit, probabilius esse videtur, quod tunc oculos levaverit ad Patrem in coelum, quum panem et vinum in corpus et sanguinem proprium commutavit. Ceterum, sicut superius est expres sum, quum in textu evangelico " novi testamenti " ponatur, hic interponitur : " et aeterni.

For John, describing the resuscitation of Lazarus, asserts that Jesus lifted his eyes upward, and said : " Father, I give thanks to you, because you have heard me. " Elsewhere the same says likewise: " Jesus spoke these things, and with his eyes lifted up to heaven he said: Father, glorify your Son. " If then at that time he lifted his eyes to heaven to the Father, when he called back the soul of Lazarus to the lifeless body, it seems more probable that at that time he lifted his eyes to the Father into heaven, when he transmuted the bread and wine into his own body and blood. Moreover, as was expressed above, when in the Gospel text " of the new testament " is set down, here there is interposed : " and eternal. "

" Nam vetus testamentum, quod hircorum et vitulorum fuit sanguine dedicatum, temporalia promittebat : novum autem, quod est Christi sanguine consecratum, promittit aeterna. Et ideo testamentum illud fuit vetus et transitorium; hoc autem novum est et aeternum. Vel, ut utamur alia ratione, unde novum, id est ultimum, esse describitur, inde aeternum, id est perpetuum, comprobatur.

" For the old testament, which was dedicated by the blood of goats and calves, promised temporal things : but the new, which is consecrated by the blood of Christ, promises eternal things. And therefore that testament was old and transitory; but this is new and eternal. Or, to use another line of reasoning, from the fact that it is described as new, that is, last, from that it is proved to be eternal, that is, perpetual.

Novissimum etenim hominis testamentum immobile perseverat, quia testatoris obitu confirmatur; iuxta quod Apostolus testamentum in morte asserit confirmatum, alioquin non valet, dum vixerit qui testatur. Praeterea non solum scriptura, sed etiam promissio dicitur testamentum, iuxta quod Apostolus ipse scribit : " Ideo novi testamenti mediator est, ut repromissionem accipiant qui voca ti sunt hereditatis aeternae. " Sic ergo intelligi debet quod in ipso canone reperitur : " Hic est enim sanguis meus novi e t aeterni testamenti, " id est, novae ac aeternae promissionis, scilicet confirmator, sicut Dominus repromittit : " Qui manducat, " inquiens, " carnem meam, et sanguinem meum bibit, habet vitam aeternam.

For the very last testament of a man remains immovable, because it is confirmed by the decease of the testator; according to which the Apostle asserts that a testament is confirmed in death, otherwise it has no force while he who testifies lives. Moreover, not only a writing, but also a promise is called a testament, according to which the Apostle himself writes: "Therefore he is the mediator of the new testament, so that those who have been called may receive the re-promise of the eternal inheritance." Thus, then, what is found in the canon itself ought to be understood: "For this is my blood of the new and eternal testament," that is, of the new and eternal promise, namely the confirmer, just as the Lord re-promises: "He who eats," he says, "my flesh, and drinks my blood, has eternal life."

" Ex eo autem verbo, de quo movit tua fraternitas qua estionem, videlicet " mysterium fidei, " munimentum erroris quidam trahere putaverunt, dicentes, in sacramento altaris non esse corporis Christi et sanguinis veritatem, sed imaginem tantum, et speciem et figuram, pro eo, quod scriptura interdum commemorat, id, quod in altari suscipitur, esse sacramentum, et mysterium et exemplum. Sed tales ex eo laqueum erroris incurrunt, quod nec auctoritates scripturae convenienter intelligunt, nec sacramenta Dei suscipiunt reverenter, scripturas et virtutem Dei pariter nescientes. Si enim ideo, quia figura est sacramentum altaris, veritas esse negatur, ergo nec mors, nec resurrectio Christi, quum figura sit, veritas est credenda, siquidem mortem et resurrectionem Christi similitudinem et imaginem esse Apostolus manifestat : " Christus, " inquiens, " mortuus est pro delictis nostris, et resurrexit p ropter iustificationem nostram. " Apostolorum etiam princeps Petrus sic in epistola sua scribit : " Christus passus est pro nobis, relinquens vobis exempl um, ut sequamini vestigia eius.

But from that word about which your fraternity raised a quaestion, namely “the mystery of faith,” certain people have thought to draw a bulwark for error, saying that in the sacrament of the altar there is not the truth of the body and blood of Christ, but only an image, and an appearance and a figure, on the ground that Scripture sometimes records that what is received on the altar is a sacrament, and a mystery and an example. But such men on that account fall into the snare of error, because they neither understand the authorities of Scripture fittingly, nor receive the sacraments of God reverently, being equally ignorant of the Scriptures and the power of God. For if, for this reason, because it is a figure the sacrament of the altar, the truth is denied, then neither the death nor the resurrection of Christ—since they are a figure—ought to be believed true, inasmuch as the Apostle makes clear that the death and resurrection of Christ are a likeness and an image: “Christ,” he says, “died for our trespasses, and rose for our justification.” The prince of the Apostles, Peter, also writes thus in his epistle: “Christ suffered for us, leaving you an example, that you should follow his footsteps.”

" Si ergo tam mors Christi quam eius resurrectio est exemplum, ut et nos, peccato mortui, iustitiae iam vivamus. Quare, si non fuit veritas, quia fuit exemplum : ergo nec vere mortuus fuit Christus, nec vere a mortuis resurrexit. Sed absit a fidelium cordibus error iste, quum Propheta de ipso testetur, quod vere languores nostros ipse tulit, et dolores nostros ipse portavit.

" If therefore both the death of Christ and his resurrection are an example, so that we too, dead to sin, may now live to justice. Wherefore, if it was not truth because it was an example: then neither did Christ truly die, nor did he truly rise from the dead. But let that error be far from the hearts of the faithful, since the Prophet bears witness concerning him, that he himself truly bore our languors, and he himself carried our dolors.

Dicitur tamen mysterium fidei, quoniam et aliud ibi creditur quam cernatur, et aliud cernitur, quam credatur. Cernitur enim species panis et vini, et creditur veritas carnis et sanguinis Christi, ac virt us unitatis et caritatis. Quod autem mysterium fidei dicitur in hoc loco, alibi secundum Ioannem spiritus et vita narratur.

It is nevertheless called the mystery of faith, since both one thing is believed there than is perceived, and another is perceived than is believed. For the species of bread and of wine is perceived, and the truth of the flesh and blood of Christ is believed, and the virtue of unity and charity. But that which is called the mystery of faith in this place is elsewhere, according to John, recounted as spirit and life.

Nam spiritus est mysterium iuxta illud: "litera occidit, spiritus autem vivificat; "fides autem est vita, secundum quod legitur: "Iustus meus ex fide vivit, propter quod ipse Dominus dicit: Verba, quae locutus sum vobis, spiritus et vita sunt. " Distinguendum est tamen subtiliter inter tria, quae sunt in hoc sacramento discreta, videlicet formam visibilem, veritatem corporis, et virtutem spiritualem. Forma est panis et vini, veritas carnis et sanguinis, virtus unitatis et caritatis.

For the spirit is the mystery according to that: "the letter kills, but the spirit makes alive; "faith, however, is life, according to what is read: "My just one lives by faith, on account of which the Lord himself says: The words which I have spoken to you are spirit and life. " It must, however, be distinguished with subtlety among three things, which are discrete in this sacrament: namely, the visible form, the verity of the body, and the spiritual power. The form is of bread and wine, the truth of flesh and blood, the power of unity and charity.

Primum est sacramentum, et non res. Secundum est sacramentum et res. Tertium est res et non sacramentum.

The first is a sacrament, and not a reality. The second is a sacrament and a reality. The third is a reality and not a sacrament.

Sed primum est sacramentum geminae rei. Secundum autem est sacramentum unius, et alterius res exsistit. Tertium vero est res gemini sacramenti.

But the first is the sacrament of a twofold reality. The second however is the sacrament of one, and the reality of the other exists. The third indeed is the reality of the twofold sacrament.

Credimus igitur, quod formam verborum, sicut in canone reperitur, et a Christo Apostoli, et ab ipsis eorum acceperint successores. Nam, sicut superius est expressum, multa de verbis et factis dominicis ab Evangelistis omissa, et sermonibus suppleverunt Apostoli et operibus expresserunt. ¤. 1. Quaesivisti etiam, utrum aqua cum vino in sanguinem convertatur. Super hoc autem opiniones apud scholasticos variantur.

We believe, therefore, that the form of the words, just as it is found in the canon, both the Apostles received from Christ, and their successors received from the Apostles themselves. For, as has been expressed above, many things concerning the Lord’s words and deeds were omitted by the Evangelists, and the Apostles supplied them by discourses and expressed them by works. ¤. 1. You also asked whether water together with wine is converted into blood. On this point, however, opinions among the scholastics vary.

Aliquibus enim videtur, quod, quum de latere Christi duo praecipua fluxerint sacramenta redemptionis in sanguine; ac regenerationis in aqua, in illa duo, vinum et aqua, quae commiscentur in calice, divina virtute mutantur, ut in hoc sacramento plene sit veritas et figura. Alii vero tenent, quod aqua cum vino transsubstantiatur in sanguinem, quum in vinum transeat mixta vino, licet physici contrarium asseverent, qui aquam a vino per artificium posse asserunt separari. Praeterea potest dici, quod aqua non transit in sanguinem, sed remanet prioris vini accidentibus circumfusa ita, quod vini saporem assumit.

For it seems to some that, since from the side of Christ there flowed two chief sacraments—of redemption in blood; and of regeneration in water—those two, the wine and the water which are commingled in the chalice, are changed by divine virtue, so that in this sacrament there may be fully the truth and the figure. Others, however, hold that the water together with the wine is transubstantiated into blood, since, when it is mixed with wine, it passes into wine, although the physicians assert the contrary, who assert that water can be separated from wine by artifice. Moreover, it can be said that the water does not pass into blood, but remains encompassed by the accidents of the prior wine in such a way that it assumes the taste of wine.

Quod inde convincitur, quia, si post calicis consecrationem aliud vinum mittatur in calicem, illud quidem non transit in sanguinem, nec sanguini commiscetur; sed accidentibus prioris vini commixtum corpori, quod sub eis latet, undique circumfunditur, non madidans circumfusum. Ipsa tamen accidentia vinum appositum videntur afficere, quia, si aqua pura fuerit apposita, vini saporem assumit. Contingit igitur accidentia mutare subiectum, sicut et subiectum contingit accidentia permutare; cedit quippe natura miraculo, et virtus supra consuetudinem operatur.

This is proved from this, because, if after the consecration of the chalice other wine be put into the chalice, that indeed does not pass into blood, nor is it commixed with the blood; but, commingled with the accidents of the prior wine, it is poured all around to the Body which lies hidden under them, not wetting what is encompassed. The accidents themselves, however, seem to affect the wine that is added, because, if pure water has been added, it assumes the taste of wine. It thus happens that the accidents change the subject, just as it happens that the subject alters the accidents; for nature yields to the miracle, and power operates beyond custom.

Sed nec inconveniens creditur aut absurdum, si aqua in corpore Christi esse credatur, quum legatur de ipsius latere processisse. Illud autem est nefarium opinari, quod quidam dicere praesumpserunt, aquam videlicet in phlegma converti. Nam et de latere Christi non aquam, sed humorem aquaticum mentiuntur exisse, non attendentes, quod de latere Christi duo fluxerunt sacramenta, et quod non baptizantur in phlegmate, sed in aqua, iuxta quod Dominus protestatur: "Nisi quis renatus fuerit ex aqua et Spiritu sancto, non intrabit in regnum Dei.

But neither is it believed inapposite or absurd, if water is believed to be in the body of Christ, since it is read to have proceeded from his side. But it is nefarious to opine what certain men have presumed to say, namely, that water is converted into phlegm. For they falsely claim that from the side of Christ there went forth not water, but an aquatic humor, not attending to the fact that from the side of Christ two sacraments flowed, and that they are not baptized in phlegm, but in water, according to what the Lord attests: "Unless one shall have been reborn from water and the Holy Spirit, he will not enter into the kingdom of God."

" Verum inter opiniones praedictas illa probabilior iudicatur, quae asserit, aquam cum vino in sanguinem transmutari, ut expressius eluceat proprietas sacramenti. Nam quum aquae multae sint populi multi, iuxta quod alibi legitur : " Beati, qui seminatis super omnes aquas : " ideo vino aqua unitur, ut Christo populus adunetur. Per hoc enim, quod et suscepit ipse de nostro, et accepimus ipsi de suo, tam insolubili nexu coniungimur, ut, qui est unum cum Patre per ineffabilem unitatem, fiat unum nobiscum per admirabilem unionem, ac per hoc ipso communiter media nte cum Patre unum efficimur.

" However, among the aforesaid opinions, that one is judged more probable which asserts that the water together with the wine is transmuted into blood, so that the property of the sacrament may shine forth more expressly. For since many waters are many peoples, according as elsewhere it is read : " Blessed are they who sow upon all waters : " therefore water is united to wine, that the people may be united to Christ. For by this fact, that both he himself received from what is ours, and we received from what is his, we are joined by so indissoluble a bond that he who is one with the Father through ineffable unity may become one with us through admirable union, and by this very thing, in common, mediating with the Father, we are made one.

" Pater, " i nquit " sancte, serva eos, in nomine tuo quos dedisti mihi, ut sint unum, sicut et nos, non pro his autem roga tantum, sed pro eis, qui credituri sunt per verbum eorum in me, ut et ipsi in nobis unum sint, et mun dus credat, quia tu me misisti. " ¤. 2. Tertio vero loco fraternitas tua requisivit, quis mutaverit, vel quando, aut quare fuerit mutatum, quod in secreta B. Leonis secundum antiquiores codices continetur, sic videlicet : " Annue nobis, Domine, ut animae famuli tui Leonis haec prosit oblatio : " quum in modernis sacramentariis habeatur : " Annue nobis, quaesumus, Domine, ut intercessione B. Le onis haec nobis prosit oblatio. " Super quo tibi taliter respondemus, quod, quis illud mutaverit, aut quando mutatum fuerit, ignoramus.

" Father," he says, "holy one, keep them, in your name whom you have given to me, that they may be one, just as we also [are]; nor do I pray only for these, but for those as well who are going to believe in me through their word, that they too may be one in us, and that the world may believe that you sent me." ¤. 2. In the third place indeed your fraternity inquired, who changed it, or when, or why it was changed, that which in the Secret of Blessed Leo is contained according to the older codices, namely thus: "Grant to us, O Lord, that this oblation may profit the soul of your servant Leo;" whereas in the modern sacramentaries it is had: "Grant to us, we beseech, O Lord, that by the intercession of Blessed Leo this oblation may profit us." Upon which to you thus we respond, that we do not know who changed it, or when it was changed.

Scimus tamen, qua fuerit occasione mutatum; quia, quum sacrae scripturae dicat auctoritas, quod iniuriam facit martyri qui orat pro martyre, idem est ratione consimili de aliis sanctis sentiendum, quia orationibus nostris non indigent pro eo, quod quum sint perfecte beati, omnia eis ad vota succedunt. Sed nos potius orationibus eorum indigemus, quos, quum miseri simus, undique mala nostra perturbant. Unde, quod in plerisque orationibus continetur : " prosit " videlicet " vel proficiat huic sancto vel illi talis oblatio ad gloriam et honorem, " ita sane debet intelligi, ut ad hoc prosit, quod magis ac magis a fidelibus glorificetur in terris, aut etiam honoretur, licet plerique reputent non indignum, sanctorum gloriam usque ad iudicium augmentari, et ideo ecclesiam interim sane posse augmentum glorificationis eorum optare.

Nevertheless, we know on what occasion it was changed; because, since the authority of sacred Scripture says that he does injury to a martyr who prays for a martyr, by a like reason the same is to be felt concerning the other saints, because they do not need our prayers, for this reason, that, since they are perfectly blessed, all things succeed to their wishes. But we rather need their prayers, whom, since we are wretched, our evils on every side disturb. Whence, that which is contained in very many prayers: " may it profit " namely " or may such an oblation profit this saint or that unto glory and honor, " thus indeed it ought to be understood, that it may profit to this end, that he may be more and more glorified by the faithful on earth, or also be honored, although many reckon it not unworthy that the glory of the saints be augmented even unto the Judgment, and therefore that the church meanwhile can rightly desire an increase of their glorification.

Verum, utrum in hoc articulo locum habeat illa distinctio, qua docetur, quod defunctorum alii sunt valde boni, alii sunt valde mali, alii mediocriter boni, alii mediocriter mali, unde suffragia, quae fiunt a fidelibus in ecclesia pro valde bonis, actiones sunt gratiarum, pro valde malis consolationes vivorum, expiationes vero pro mediocriter bonis, et propitiationes pro mediocriter malis, tua discretio investiget. De cetero tuis orationibus adiuvari petimus apud Deum. [Dat. Lat.

But whether in this article that distinction has a place, whereby it is taught that of the deceased some are very good, others very evil, others moderately good, others moderately evil—whence the suffrages which are made by the faithful in the church for the very good are actions of thanksgiving, for the very evil consolations of the living, expiations indeed for the moderately good, and propitiations for the moderately evil—let your discretion investigate. For the rest we ask to be aided by your prayers with God. [Given. Lat.

III. Kal. Dec.

November 29.

Ao. V. 1202.]

Year 5. 1202.]

CAP. VII.

CHAPTER 7.

Gravius peccat qui simulat conficere, et non conficit, quam ille, qui conficit in mortali.

He sins more gravely who simulates confecting, and does not confect, than he who confects in mortal sin.

Idem Rectoribus Romanae fraternitatis.

The same to the Rectors of the Roman fraternity.

De homine (Et infra:) Quaesivistis enim a nobis, quid de incauto presbytero videatur, qui, quum se sciat in mortali crimme constitutum, missarum solennia, quae non potest propter necessitatem quamlibet intermittere, propter sui facinoris conscientiam dubitat celebrare, arctatusque graviter e duobus, dum divinum exsequi ministerium metuit, ne populum illud exspectantem offendat, et corpus Christi perficere perhorrescit, ne sumens ipsum indigne iudicium sibi manducet et bibat, peractisque ceteris circumstantiis missam celebrare se fingit, et suppressis verbis, quibus conficitur corpus Christi, panem et vinum tantummodo pure sumit, ita credens, per id, quod praetendit, populo satisfacere, ut per hoc, quod intendit, Deum non debeat provocare. Quum ergo falsa sint abiicienda remedia, quae veris sunt periculis graviora, licet is, qui pro sui criminis conscientia reputat se indignum, ab huiusmodi sacramento reverenter debeat abstinere, ac ideo peccet graviter, si se ingerat irreverenter ad illud; gravius tamen procul dubio videtur offendere, qui sic fraudulenter illud praesumpserit simulare, quum ille culpam vitando, dum facit, in solius miseri cordis Dei manum incidat, iste vero culpam faciendo, dum vitat, non solum Deo, cui non veretur illudere, sed et populo, quem decipit, se adstringat. [Dat.

Concerning the man (And below:) For you have inquired from us what seems to be the case about the incautious presbyter, who, when he knows himself to be established in mortal crime, the solemnities of the masses, which on account of any necessity he cannot intermit, he hesitates to celebrate because of the consciousness of his own deed, and, being grievously constrained between two, while he fears to execute the divine ministry, lest he offend that people expecting it, and shudders to perfect the body of Christ, lest, taking it unworthily, he eat and drink judgment to himself; and with the other circumstances completed he pretends that he celebrates the mass, and, the words suppressed by which the body of Christ is confected, he takes bread and wine only, purely, thus believing that by that which he pretends he satisfies the people, so that by this which he intends he ought not to provoke God. Since therefore false remedies, which are graver than the true dangers, are to be cast away, although he who, by reason of the conscience of his crime, deems himself unworthy, ought reverently to abstain from a sacrament of this sort, and therefore sins gravely if he irreverently thrusts himself to it; yet more gravely, without doubt, he seems to offend who has thus fraudulently presumed to simulate it, since that man, avoiding fault while he acts, falls into the hand of the merciful heart of God alone, but this man, doing a fault while he avoids it, binds himself not only to God, whom he does not fear to mock, but also to the people whom he deceives. [Dat.

Sorae X. Kal. Oct. Pont.

At Sora, September 22. Pontificate.

nostr. Ao. 1208.]

of our pontificate, year 1208.]

CAP. VIII.

CHAPTER 8.

Hic improbat opinionern, quae habet, quod in sacramento altaris aqua convertatur in phlegma, et probat, Christum fuisse verum Deum et verum hominem, et quod de ipsius latere exivit vera aqua.

Here he disproves the opinion which holds that in the sacrament of the altar the water is converted into phlegm, and he proves that Christ was true God and true man, and that from his side there issued true water.

Idem Ferrrariensi Episcopo.

The same to the Bishop of Ferrara.

In quadam nostra decretali epistola asseris te legisse, illud esse nefarium opinari, quod quidam dicere praesumpserunt, in sacramento videlicet eucharistiae aquam in phlegma converti. Nam et de latere Christi non aquam, sed humorem aquaticum mentiuntur exisse. Licet autem hoc magnos et authenticos viros sensisse recenseas, quorum opinionem dictis et scriptis hactenus es secutus, ex quo tamen in contrarium nos sentimus, nostrae compelleris sententiae consentire.

In a certain decretal letter of ours you assert that you have read this: that it is nefarious to opine what certain men have presumed to say, namely, that in the sacrament of the Eucharist the water is converted into phlegm. For even they fabricate that from the side of Christ there came forth not water, but a watery humor. Although, moreover, you reckon that great and authentic men have held this, whose opinion in words and writings you have hitherto followed, yet since we feel to the contrary, you are compelled to consent to our judgment.

Sed verbum Ioannis Apostoli te multum movere fateris, dicentis: "Tres sunt, qui testimonium dant in terra, spiritus, aqua et sanguis, et hi tres unum sunt; "quamvis hoc ultimum in plerisque codicibus minime habeatur, quod dicis ab omnibus sic exponi, illos videlicet esse unum, id est de una et eadem re, scilicet de hamanitate Christi testari. Porro si vera fuit aqua, quae fluxit de latere Christi, et non humani corporis humor, qualiter per illam probetur, quod Christus sit homo, non vides. Glossa namque super illum locum sic habet: "Spiritus, id est humana anima, quam emisit in passione; aqua et sanguis, quae fluxerunt de latere Christi, "quod fieri non posset, si non haberet veram carnis naturam.

But you confess that the word of the Apostle John moves you much, saying: "There are three who give testimony on earth, the spirit, the water, and the blood, and these three are one;" although this last clause is scarcely found in most codices, which you say is by all expounded thus, namely, that they are one, that is, about one and the same matter, namely, to bear witness to the humanity of Christ. Furthermore, if it was true water that flowed from the side of Christ, and not the watery humor of a human body, you do not see how by it it is proved that Christ is man. For the Gloss upon that passage has thus: "Spirit, that is, the human soul, which he sent forth at the Passion; the water and the blood, which flowed from the side of Christ," which could not happen if he did not have the true nature of flesh.

Sic ergo tam ex textu quam ex glossa proponis, per illam aquam probari, quod Christus sit verus homo, et ideo, si dicatur, quod illa non exstitit vera aqua, sed aquaticus humani corporis humor, tam expositoris quam Apostoli verba intelligibilia tibi esse videntur. Sed dicto, quod fuerit vera aqua, sicut non credimus et fatemur, nec ista, nec illa sufficienter intelligis. Unde nobis humiliter supplicasti, quatenus ad generalem utilitatem legentium, et nebulam de tuo corde tollendam, sufficienter et evidenter hoc exponere dignaremur. Nos igitur ad tuae supplicationis instantiam respondemus, quod quidam dixerunt, sed erraverunt, Christum non fuisse verum Deum, sed adoptivum, ut miseri Arriani; alii vero Christum non fuisse verum hominem, sed phantasticum, ut impii Manichaei.

Thus therefore, both from the text and from the gloss you propose that by that water it is proved that Christ is a true man; and therefore, if it be said that that was not true water, but an aqueous humor of the human body, the words both of the expositor and of the Apostle seem to you intelligible. But with it said that it was true water, as we indeed believe and confess, you sufficiently understand neither this nor that. Whence you have humbly supplicated us that, for the general utility of readers and for removing the mist from your heart, we would deign sufficiently and evidently to expound this. We therefore, in answer to the urgency of your supplication, reply that certain men said—but they erred—that Christ was not true God, but adoptive, as the wretched Arians; others indeed that Christ was not a true man, but phantasmal, as the impious Manichees.

Sed adversus huiusmodi haereses Ioannes Apostolus in epistola sua loquitur, dicens : " Tres sunt, qui testimonium dant in coelo, Pater, verbum, et Spiritus sanctus, et hi tres unum sunt : " per hoc intendens ostendere, quod Christus sit verus Deus. " Et tres sunt, qui testimonium dant in te rra, spiritus, aqua et sanguis; " per hoc intendens ostendere, quod Christus sit verus homo. Nam ad esse hominis duo principaliter exiguntur, videlicet corpus et anima, ex quorum coniunctione verus homo subsistit.

But against heresies of this sort the Apostle John speaks in his epistle, saying : "There are three who give testimony in heaven, the Father, the Word, and the Holy Spirit, and these three are one:" by this intending to show that Christ is true God. "And there are three who give testimony on earth, the spirit, the water, and the blood;" by this intending to show that Christ is true man. For two things are required principally for the being of a man, namely body and soul, from whose conjunction a true man subsists.

Per hoc autem, quod in articulo mortis Christus inclinato capite tradidit spiritum, de quo voce magna clamaverat : " Pater, in manus tuas commendo spiritum meum ", manifeste probatur, quod ipse spiritum habebat, non solum flatum vitalem, sed animam quoque rationalem, de qua praedixerat : " Tristis est anima mea usque ad mortem, " et : " Potestatem habeo ponendi animam meam, et iterum sumendi eam. " Per hoc autem, quod unus militum lancea latus eius aperuit, et continuo sanguis exivit et aqua, probatur aperte, quod Christus verum corpus habebat. Nam de phantastico corpore, nec sanguis, n ec aqua potuisset exire, unde " ille, qui vidit, testimonium quidem perhibuit, et testimonium eius est verum, quia tres sunt, qui testimonium dant in te rra, spiritus, aqua et sanguis.

Moreover, through this, that at the point of death Christ, with head inclined, delivered the spirit, about which he had cried with a great voice: " Pater, into your hands I commend my spirit ", it is manifestly proved that he himself had a spirit, not only a vital breath, but a rational soul as well, about which he had foretold: " My soul is sorrowful unto death, " and: " I have authority to lay down my soul, and to take it again. " Moreover, through this, that one of the soldiers with a lance opened his side, and immediately blood came out and water, it is openly proved that Christ had a true body. For from a phantastic body, neither blood, n ec water could have gone forth, whence " he who saw has indeed borne witness, and his testimony is true, because there are three who give testimony on the te rra, the spirit, the water and the blood. "

" Quod videlicet Christus sit verus homo, ex anima rationali et humana carne subsistens, probatur ex eo, quod spiritum vitalem emisit; et de vero corpore probatur, quoniam ex eo sanguis exivit et aqua; rationalis quippe anima non posset vivificare, nisi corpus humanum, ex quibus verus homo consistit. Ceterum sicut fuit verus spiritus et verus sanguis, ita procul dubio vera aqua, quum Christus sit veritas, et a veritate omnis fallacia sit penitus aliena. Nam si non fuisset aqua, sed phlegma, quod de latere Salvatoris exivit, ille, qui vidit, et testimonium ver itati perhibuit, profecto non " aquam, " sed " phlegma " dixisset.

" That, namely, Christ is true man, subsisting from a rational soul and human flesh, is proved from this, that he emitted the vital spirit; and of the true body it is proved, since from it blood and water issued; for a rational soul could not vivify anything except a human body, of which a true man consists. Moreover, just as there was true spirit and true blood, so, beyond doubt, true water also, since Christ is Truth, and from Truth every fallacy is utterly alien. For if it had not been water, but phlegm, which went out from the Savior’s side, he who saw, and bore testimony to the truth, would assuredly not have said " water, " but " phlegm ".

Nec in hoc verum regenerationis sacramentum fuisset ostensum, quum per sacramentum baptismi non regeneremur in phlegmate, sed in aqua. Neque per hoc posset vero argumento probari, quod in sacramento eucharistiae admiscenda sit aqua vino, si de latere Christi non aqua, sed phlegma cum sanguine profluxisset. Sed nec vera fuisset figura, quae super hac re praecessit in veteri testamento, quando videlicet Moyses virga percussit silicem, et ex ea quidem non phlegma, sed aqua manavit.

Nor in this would the true sacrament of regeneration have been shown, since through the sacrament of baptism we are not regenerated in phlegm, but in water. Nor by this could it be proved by a true argument that in the sacrament of the Eucharist water is to be admixed to the wine, if from the side of Christ there had flowed forth not water, but phlegm with blood. But neither would the figure have been true which went before concerning this matter in the Old Testament, when videlicet Moses struck the flint with his rod, and from it, quidem, there flowed not phlegm, but water.

Restat igitur, ut, qualiscunque fuerit illa aqua, sive naturalis sive miraculosa, sive de novo divina virtute creata, sive de componentibus ex parte aliqua resoluta, procul dubio vera fuit; quum naturaliter possit et compositum in componentia, et elementatum in elementa resolvi, quemadmodum verus exstitit sudor ipsius, sicut guttae sanguinis decurrentis in terram. Quum autem ad compositionem humani corporis quatuor elementa concurrant, videlicet terra et aqua, aer et ignis, et ad vegetationem eiusdem corporis quatuor humores illis consimiles conveniant, videlicet sanguis et cholera, phlegma et melancholia, ut veritatem humani corporis expressius demonstraret, unum ex illis et unum ex istis Ioannes expressit, illaque potius ex illis et ex istis, quae magis mysterio congruebant, ex elementis aquam, et ex humoribus sanguinem; in quibus duobus duo maxime sacramenta, redemptionis videlicet et regenerationis, elucent. [Dat.

It remains, therefore, that, of whatever sort that water was, whether natural or miraculous, whether newly created by divine power, or resolved from the components in some part, beyond doubt it was true; since by nature both the composite can be resolved into the components, and the elementated into the elements, just as his sweat stood forth true, like drops of blood running down upon the earth. But since to the composition of the human body the four elements concur, namely earth and water, air and fire, and to the vegetation of the same body there befit four humors similar to those, namely blood and choler, phlegm and melancholy, in order that he might demonstrate more expressively the truth of the human body, John expressed one from those and one from these, and rather those from those and from these which more agreed with the mystery, from the elements water, and from the humors blood; in which two the two chief sacraments, namely of redemption and of regeneration, shine forth. [Dat.

III. Non. Mart.

March 5.

Ao. XII. 1209.]

Year 12. 1209.]

CAP. IX.

CHAPTER 9.

Praecipit praelatis et clericis in virtute obedientiae, ut nocturnum officium et diurnum studiose celebrent et devote.

He commands the prelates and clerics, in the virtue of obedience, to celebrate the nocturnal office and the diurnal diligently and devoutly.

Idem in concilio generali.

The same in the general council.

Dolentes referimus, quod non solum quidam minores clerici, verum etiam aliqui ecclesiarum praelati, circa commessationes superfluas et fabulationes illicitas, ut de aliis taceamus, fere medietatem noctis expendunt, et somno residuum relinquentes, vix ad diurnum concentum avium excitantur, transcurrendo undique continua syncopa matutinum. Sunt et alii, qui missarum solennia vix celebrant quater in anno, et, quod deterius est, interesse contemnunt. Et si quando, dum haec celebrantur, intersint, chori silentium fugientes intendunt exterius collocutionibus laicorum, dumque auditum ad indebitos sermones effundunt, aures intentas non porrigunt ad divina.

We report with sorrow that not only certain lesser clerics, but even some prelates of churches, spend nearly half the night on superfluous commessations and illicit fabulations, to be silent about other things; and leaving the remainder to sleep, they are scarcely roused at the diurnal concert of birds, running through Matins on every side with continual syncope. There are also others who scarcely celebrate the solemnities of the Masses four times in the year, and, what is worse, disdain to be present. And if at any time, while these are celebrated, they are present, fleeing the choir’s silence they bend their attention outward to conversations with laymen, and while they pour their hearing out to undue speeches, they do not extend attentive ears to the divine.

Haec igitur et similia sub poena suspensionis penitus inhibemus, districte praecipientes in virtute obedientiae, ut divinum officium nocturnum pariter et diurnum, quantum eis Deus dederit, studiose celebrent pariter et devote.

Therefore we utterly prohibit these things and the like under the penalty of suspension, strictly enjoining by virtue of obedience that they celebrate the divine office, nocturnal and diurnal alike, as far as God grants them, with diligence and devotion alike.

CAP. X.

CHAPTER 10.

Eucharistia debet munde servari, et in eius elevatione et delatione populus debet se inclinare; et, quum defertur ad infirmum, debet deferri in decenti habitu et cum lumine; transgressores vero graviter sunt puniendi.

The Eucharist ought to be kept cleanly, and at its elevation and carrying the people ought to incline themselves; and, when it is borne to the infirm, it ought to be borne in decent attire and with light; but transgressors are to be punished severely.

Honorius III.

Honorius 3.

Sane, quum olim [vas aureum, manna plenum, Christi corpus deitatem praefigurans, in arca foederis auro tecta infra sancta sanctorum fuerit collocatum, ut munde in loco venerabiIi servaretur, dolemus plurimum et tristamur, quod in plerisque provinciis sacerdotes sanctiones canonicas, immo divinum iudicium contemnentes, sacram eucharistiam incaute custodiunt, et immunde ac indevote contrectant, quasi nec creatorem timeant, vel recreatorem diligant, aut iudicem omnium expavescant, quamquam Apostolus terribiler comminetur, deteriora illum mereri supplicia, qui filium Dei conculcaverit, vel sanguinem testamenti pollutum duxerit, aut spiritui gratiae contumeliam fecerit, quam transgressorem legis Mosaicae, qui mortis sententia plectebatur.] Ne [igitur] de cetero propter incuriam sacerdotum in indevotos divina indignatio gravius exardescat, districte praecipiendo mandamus, quatenus a sacerdotibus eucharistia in loco singulari, mundo etiam et signato semper honorifice collocata, devote ac fideliter conservetur. Sacerdos vero quilibet frequenter doceat plebem suam, ut, quum in celebratione missarum elevatur hostia salutaris, quilibet se reverenter inclinet, idem faciens, quum eam defert presbyter ad infirmum. Quam in decenti habitu superposito mundo velamine ferat, et referat manifeste ac honorifice ante pectus cum omni reverentia et timore, semper tamen lumine praecedente, quum sit candor lucis aeternae, ut ex hoc apud omnes fides et devotio augeatur.

Indeed, since formerly [a golden vessel, full of manna, prefiguring the divinity of the body of Christ, was placed in the ark of the covenant, overlaid with gold, within the Holy of Holies, so that it might be kept cleanly in a venerable place, we grieve greatly and are saddened that in many provinces priests, despising the canonical sanctions, nay rather the divine judgment, guard the sacred Eucharist incautiously, and handle it uncleanly and without devotion, as if they neither feared the Creator, nor loved the Re‑creator, nor were terrified at the Judge of all, although the Apostle terribly threatens that he deserves worse punishments who has trampled the Son of God, or has deemed the blood of the testament polluted, or has done outrage to the Spirit of grace, than the transgressor of the Mosaic law, who was punished with a sentence of death.] Lest [therefore] for the future, on account of the negligence of priests, the divine indignation blaze up more grievously against the undevout, by strict precept we command that the Eucharist, by the priests, placed honorably always in a special place, clean also and sealed, be devoutly and faithfully conserved. But let every priest frequently teach his people that, when in the celebration of the masses the saving Host is elevated, each person should incline himself reverently, doing the same when the presbyter carries it to the sick. Let him bear it in decent attire, with a clean veil laid over it, and carry it back openly and honorably before the breast with all reverence and fear, always however with a light going before, since it is the brightness of eternal light, so that from this faith and devotion may be increased among all.

Praelati autem huiusmodi mandati graviter punire non differant transgressores, si et ipsi divinam et nostram volunt effugere ultionem. Vos autem sic observari faciatis praedicta, quod non efficiamini vindictae participes, sed coronae. [Dat. Viterbii X. Kal.

But let prelates not defer to punish severely the transgressors of such a mandate, if they themselves wish to escape divine and our vengeance. But you, see to it that the aforesaid be thus observed, that you become not participants in vengeance, but in the crown. [Given at Viterbo 10 Kal.]

Dec. Pont. nostr.

Decretal of our Pontiff.

Ao. IV. 1 219.]

Year 4. 1 219.]

CAP. XI.

CHAPTER 11.

In ecclesiis collegiatis debent celebrari duae missae collegialiter, una pro defunctis, alia secundum exigentiam diei, ut pro festo, si festum occurrit, vel pro feria, si feria.

In collegiate churches two masses ought to be celebrated collegially, one for the deceased, the other according to the exigency of the day, as for a feast, if a feast occurs, or for a feria, if a feria.

Idem universis ecclesiarum Praelatis.

The same, to all the Prelates of the churches.

Quum creatura non habeat, quid pro meritis respondeat creatori (Et infra:) Quum igitur ecclesia Gallicana, per Dei gratiam tanquam lucerna super candelabrum posita, luceat aliis per exemplum, qui videntes opera eius bona glorificant patrem coelestem, ne, quod absit, tantae negligentiae tenebris obumbretur, et alias consequenter obumbret: universitatem vestram rogandam duximus et monendam, per apostolica scripta vobis Mandamus, quatenus universi et singuli provide attendentes, quod servire Deo regnare est, nullum in vos torporem negligentiae, sicut hactenus, obrepere permittatis, quo minus et pro anniversariis defunctorum, et pro festo vel feria secundum temporum congruentiam, missarum solennia conventualiter celebretis, et faciatis conventualiter celebrari, ut sic quodammodo sine intermissione orantis ab eo mereamini exaudiri, qui adest omnibus in veritate invocantibus nomen suum. [Dat. Anagniae IV. Non. Iul.

When the creature does not have what it might answer the Creator for its merits (And below:) Since therefore the Gallican Church, by the grace of God as a lamp placed upon a candlestick, shines to others by example, who, seeing its good works, glorify the heavenly Father, lest—far be it!—it be overshadowed by the darkness of so great negligence, and consequently overshadow others: we have deemed the entirety of you to be asked and admonished, by apostolic writings to you We command, that all and each, prudently attending that to serve God is to reign, you allow no torpor of negligence upon you to creep, as hitherto, whereby you should any the less both for the anniversaries of the departed, and for the feast or the feria according to the congruity of the times, celebrate the solemnities of Mass conventually, and have them celebrated conventually, so that thus, in a certain manner, as of one praying without intermission, you may merit to be heard by Him who is present to all who call upon His name in truth. [Given at Anagni on the 4 Nones of July.

1217.]

CAP. XII.

CHAPTER 12.

In die coenae Domini episcopus tantum in sua ecclesia debet missam celebrare et chrisma conficere.

On the day of the Lord’s Supper the bishop ought to celebrate Mass only in his own church and to confect the chrism.

Idem.

The same.

Te referente didicimus, quod in die coenae Domini de antiqua teneris consuetudine chrisma conficere in ecclesia Sipontina, sed, quum mane diei eiusdem ad Garganicam ecclesiam accedas, ut ibi, prout moris est, recipias peregrinos, ipsius loci clerus et populus celebrare missam in eadem ecclesia Garganica, priusquam ad Sipontinam redeas, te compellunt, super quo nostrum et apostolicae sedis consilium implorasti. Quum autem chrisma eo die intra missarum conficiatur solennia, et cuilibet sacerdoti, quacunque dignitate praefulgeat, unam in die celebrare missam sufficiat, (nam et valde est felix, qui celebrat digne unam) : fraternitati tuae mandamus, quatenus die coenae Domini in ecclesia Sipontina duntaxat, in qua teneris chrisma conficere, missarum studeas solennia celebrare.

By your report we have learned that on the day of the Supper of the Lord you are held by ancient custom to confect the chrism in the Sipontine church; but when in the morning of that same day you go to the Garganic church, so that there, as is the custom, you may receive pilgrims, the clergy and people of that place compel you to celebrate mass in that same Garganic church before you return to Siponto, concerning which you have implored our counsel and that of the Apostolic See. Now, however, since on that day the chrism is confected within the solemnities of the masses, and for any priest, whatever dignity he may shine with, it suffices to celebrate one mass in a day (for indeed he is very fortunate who celebrates one worthily): we command your fraternity that on the day of the Supper of the Lord, in the Sipontine church only, in which you are bound to confect the chrism, you strive to celebrate the solemnities of the masses.

CAP. XIII.

CHAPTER 13.

In sacrificio altaris plus de vino quam de aqua ponendum est.

In the sacrifice of the altar, more of wine than of water is to be placed.

Idem Archiepiscopo Ablasensi.

The same to the Archbishop of Ablas.

Perniciosus valde, sicut audivimus, in tuis partibus inolevit abusus, videlicet, quod in maiori quantitate de aqua ponitur in sacrificio, quam de vino, quum secundum rationabilem consuetudinem ecclesiae generalis plus in ipso sit de vino quam de aqua ponendum. Ideoque fraternitati tuae [per apostolica scripta] mandamus, quatenus id non de cetero facias, nec in tua provincia fieri patiaris. [Dat.

Pernicious very much, as we have heard, an abuse has taken root in your parts, namely, that in the sacrifice a greater quantity of water is put than of wine, whereas according to the reasonable custom of the general church more of wine than of water is to be put therein. And therefore we command your fraternity [through apostolic writings], to the extent that you do not do this hereafter, nor allow it to be done in your province. [Dat.

Id. Decemb. Ao. V. 1220.]

Ides of December. Year 5. 1220.]

CAP. XIV.

CHAPTER 14.

Ab officio et beneficio deponitur presbyter, qui sine aqna et igne, vel in pane fermentato vel vase ligneo sacrificat.

The presbyter who offers sacrifice without water and fire, or on leavened bread or in a wooden vessel, is deposed from office and benefice.

Idem Episcopo Brixiensi.

The same to the Bishop of Brescia.

Literas tuas recepimus, continentes, quod, quum super excessibus magistri Mauri presbyteri ecclesiae sanctae Brigidae Brixiensis iuxta debitum officii pastoralis inquireres, confessus est, quod, quum quadam die hostiam et calicem non haberet, in pane fermentato et in scypho ligneo adstante populo missarum so lennia celebrare praesumpsit. Quare ipsum supposuisti perpetuo interdicto, consulens, ut in aliqua ecclesia regulari mutaret in melius vitam suam. Postmodum autem, illo coram venerabili fratre nostro Hostiensi episcopo, tunc apostolicae sedis legato, ut secum misericorditer ageret, supplicante, idem, ad celebrationem divinorum presbyterum restituens memoratum, super suspensione beneficii causam S. Salvatoris et S. Lucae praepositis Brixiensibus delegavit, qui ad beneficium restituerunt eundem.

We have received your letters, containing that, when concerning the excesses of Master Maurus, presbyter of the church of Saint Brigid of Brescia, according to the due of the pastoral office you were inquiring, he confessed that, since on a certain day he did not have the host and the chalice, upon leavened bread and in a wooden cup, with the people standing by, he presumed to celebrate the solemnities of the Mass. Wherefore you subjected him to a perpetual interdict, advising that in some regular church he should change his life for the better. Afterwards, however, he, supplicating before our venerable brother the Bishop of Ostia, then legate of the Apostolic See, that he might deal mercifully with him, the same, restoring the aforesaid presbyter to the celebration of the divine, delegated the cause concerning the suspension of the benefice to the provosts of St. Savior and St. Luke of Brescia, who restored the same to the benefice.

Deinde vero reversus de partibus transmarinis, Intellecto iterum, quod praedicta ecclesia per malitiam dicti presbyteri multipliciter laedebatur, inquisitionis officium iterans, ex eius confessionibus invenisti, quod idem si ne igne sacrificabat et aqua, quare, quid de ipso agendam sit, nostro petiisti edoceri responso. Quum igitur vel ex aperta malitia, vel ex nimia desipientia peccasse probetur, fraternitati tuae mandamus, quatenus, si praemissis veritas suffragatur, officio et beneficio sublato appellationis obstaculo perpetuo ipsum p rives.

Then indeed, having returned from the transmarine parts, Having understood again that the aforesaid church was being harmed in many ways through the malice of the said presbyter, repeating the office of inquisition, from his confessions you found that the same was sacrificing without fire and water, wherefore you sought to be taught by our response what ought to be done concerning him. Since therefore it is proved that he has sinned either from open malice, or from excessive folly, we command your fraternity, that, if truth supports the aforesaid, with office and benefice removed, the obstacle of appeal being set aside, you deprive him perpetually.

TITULUS XLII. DE BAPTISMO ET EIUS EFFECTU.

TITLE 42. ON BAPTISM AND ITS EFFECT.

CAP. I.

CHAPTER 1.

Licet puer sit ter mersus in aqua in nomine Patris, et Filii et Spiritus sancti, si non sit dictum: " Ego te baptizo in nomine Patris, etc., " non est baptizatus.

Even if a boy is thrice immersed in water in the name of the Father, and the Son and the Holy Spirit, if it be not said: " I baptize you in the name of the Father, etc., " he has not been baptized.

Alexander III.

Alexander 3.

Si quis sane puerum ter in acqua immerserit in nomine Patris, et Filii et Spiritus sancti, amen, et non dixerit : " Ego baptizo te in nomine Patris, et Filii et Spiritus sancti, amen : " non est puer baptizatus.

If anyone indeed has immersed a boy three times in water in the name of the Father, and of the Son and of the Holy Spirit, amen, and has not said : " I baptize you in the name of the Father, and of the Son and of the Holy Spirit, amen : " the boy is not baptized.

CAP. II.

CHAPTER 2.

Si probabiliter dubitatur, an quis fuerit baptizatus, potest baptizari forma hic expressa.

If it is reasonably doubted whether someone has been baptized, he can be baptized by the form expressed here.

Idem.

The same.

De quibus dubium est, an baptizati fuerint, baptizantur his verbis praemissis : " Si baptizatus es, non te baptizo, sed, si nondum bapt izatus es, ego te baptizo, etc. "

Concerning those about whom it is doubtful whether they have been baptized, they are baptized with these words prefaced : " If you have been baptized, I do not baptize you, but, if you have not yet been baptized, I baptize you, etc. "

CAP. III.

CHAPTER 3.

Sacramentum baptismi utiliter confertur parvulis licet non credant nec intelligant, et remittitur eis peccatum originale. H. d. usque ad ¤. Verum. — (Verum etc.:) Originale peccatum, quod sine consensu cortrahitur, remittitur in baptismo etiam non consentienti, ut parvulis; secus de actuali, quia, sicut non committitur sine consensu, ita non relaxatur.

The sacrament of baptism is usefully conferred upon little ones, although they neither believe nor understand, and original sin is remitted to them. Thus far up to ¤. True. — (True etc.:) Original sin, which is contracted without consent, is remitted in baptism even to one not consenting, as in the case of little ones; otherwise as to actual [sin], because, just as it is not committed without consent, so it is not remitted.

Hoc dicit usque ad ¤. Sed adhuc. Abbas. — (Sed adhuc:) Licet in baptismo dimittatur originale peccatum parvulis, qui tamen consentire non possunt, in adultis tamen, amentibus vel dormientibus, qui non consentiunt baptismo, non dimittitur actuale, et item etiam nec originale.

This says up to ¤. But further. The Abbot. — (But further:) Although in baptism original sin is remitted to little ones, who nevertheless are not able to consent, yet in adults, the insane or those sleeping, who do not consent to baptism, actual [sin] is not remitted, and likewise not even the original.

H. d. (Item etc.:) Amentes vel dormientes baptizati, si ante dementiam vel dormitionem baptizari volebant, characterem suscipiunt, alias secus; coacti vero causative suscipiunt. H. d. usque ad finem.

H. d. (Likewise, etc.:) The insane or those sleeping, if baptized—if before insanity or sleep they were willing to be baptized—receive the character; otherwise it is different; but those compelled receive it causatively. H. d. up to the end.

Innocentius III. Arelatensi Archiepiscopo.

Innocent III. To the Archbishop of Arles.

Maiores ecclesiae causas, praesertim articulos fidei contingentes, ad Petri sedem referendas intelliget qui eum quaerenti Domino, quem discipuli dicerent ipsum esse, respondisse notabit : " Tu es Christus filius Dei vivi, " et pro eo Dominum exorasse, ne deficiat fides eius. Quibusdam igitur quaestionibus, quas contra catholicos haeretici moverant, nos postulas respondere. Asserunt enim, parvulis inutiliter baptisma conferri, quod nituntur tam ratione quam auctoritate probare, illud primo et praecipue inducentes, quod, quum secundum verbum Iacobi Apostoli, dicentis in epistola sua : " Caritas operit multitudinem peccatorum, " et iuxta illud testimonium veritatis in evangelio de peccatrice, quae ipsius pedes laverat, perhibentis : " Dimissa sunt ei peccata multa, quoniam dilexit multum : " non nisi per caritatem et in caritate crimina dimittantur, parvulis, qui nec sentiunt, nec consentiunt, et caritatem non habent, quae sentientibus et consentientibus tantum infunditur, peccatu m non dimittitur in baptismo.

He will understand that the greater causes of the church, especially those touching the articles of faith, are to be referred to the See of Peter, who will note that he, when the Lord was asking him whom the disciples said that he was, answered : " You are the Christ, the Son of the living God," and that the Lord prayed for him, that his faith might not fail. Therefore you ask us to respond to certain questions which heretics had raised against the Catholics. For they assert that to little ones baptism is conferred to no purpose, which they strive to prove as much by reason as by authority, adducing first and chiefly this: that, since according to the word of James the Apostle, saying in his epistle : " Charity covers a multitude of sins," and in accord with that testimony of the Truth in the Gospel concerning the sinful woman who had washed his feet, bearing witness : " Many sins are forgiven her, because she loved much:" crimes are not remitted except through charity and in charity; therefore, for little ones, who neither feel nor consent, and do not have charity, which is poured in only to those who feel and consent, sin is not remitted in baptism.

Et sic eis baptisma non confert, quia non est talibus conferendum. In evangelio quoque legitur: "Qui crediderit et baptizatus fuerit, salvus erit, qui autem non crediderit, condemnabitur; unde parvuli, sive fuerint sive non fuerint baptizati, condemnabuntur, utpote non credentes. " Ad id autem taliter respondemus, quod baptisma circumcisioni successit.

And thus baptism is not conferred upon them, because it is not to be conferred upon such. In the Gospel also it is read: "He who has believed and has been baptized will be saved, but he who has not believed will be condemned; whence little ones, whether they have been or have not been baptized, will be condemned, as not believing. " To this, however, we respond thus: that baptism succeeded circumcision.

Absit enim, ut in illam damnatam haeresim incidamus, quae perperam affirmabat, legem cum evangelio, et circumcisionem cum baptismo servandam, quoniam secundum Apostolum, dicentem ad Galatas : " Si circumcidimini, C hristus vobis nihil prodest. " Quum ergo circumcisio tam adultis quam parvulis ex praecepto Domini conferretur, ne baptismus, qui successit in loco ipsius, et generalior tamen exsistit, quum tam viri quam feminae baptizentur, minoris videatur effectus, tam adultis, quam parvulis est conferendus. Sicut enim olim sine distinctione qualibet Mosaica lex clamabat : " Anima, cuius praeputii caro circumcisa non fuerit, peribit de populo suo, " ita nunc indistincte vox intonat evangelica : " Nisi quis renatus fuerit ex aqua et Spiritu sanc to, non intrabit in regnum Dei; " ab hac generalitate nec sexum, nec aetatem excludens.

Far be it from us to fall into that condemned heresy, which wrongly affirmed that the law with the gospel, and circumcision with baptism, must be observed, since according to the Apostle, speaking to the Galatians: "If you are circumcised, Christ profits you nothing." Therefore, since circumcision was conferred by the precept of the Lord both upon adults and upon little ones, lest baptism, which succeeded in its place, and yet exists as more general, since both men and women are baptized, seem of lesser effect, it is to be conferred upon both adults and little ones. For just as once without any distinction the Mosaic law cried out: "The soul whose flesh of the foreskin shall not have been circumcised shall perish from his people," so now the evangelical voice intones indistinctly: "Unless someone shall have been reborn from water and the Holy Spirit, he shall not enter into the kingdom of God," excluding from this generality neither sex nor age.

Unde, sicut anima circumcisi de populo suo non peribat, sic, qui ex aqua fuerit et Spiritu sancto renatus, regni coelorum introitum obtinebit. Caute tamen notandum est, quantum plus baptismus hodie conferat Christianis, quam quondam Iudaeis circumcisio contulisset, dictum est in fine praedictae auctoritatis inductae de veteri lege : " peribit de populo suo : " in evangelica ver o auctoritate subiunctum est; " non intrabit in regnum Dei : " quoniam, etsi originalis culpa remittebatur per circumcisionis mysterium, et damnationis periculum vitabatur, non tamen perveniebatur ad regnum coelorum, quod usque ad mortem Christi fuit omnibus obseratum; sed per sacramentum baptismi Christi sanguine rubricati culpa remittitur, vitatur periculum, et ad regnum coelorum etiam pervenitur, cuius ianuam Christi sanguis fidelibus suis misericorditer reseravit. Absit enim, ut universi parvuli pereant, quorum quotidie tanta multitudo moritur, quin et ipsis misericors Deus, qui neminem vult perire, aliquod remedium procuraverit ad salutem. Ceterum ex vi literae satis patet, praedictas auctoritates intelligendas esse tantummodo de adultis, qui habent multitudinem peccatorum; quum de parvulis non possit intelligi, qui peccato tantum originali tenentur.

Whence, just as the soul of the circumcised did not perish from his people, so he who shall have been reborn from water and the Holy Spirit will obtain the entrance of the kingdom of heaven. It must nevertheless be cautiously noted how much more baptism today confers upon Christians than circumcision once conferred upon the Jews; it was said at the end of the aforesaid authority introduced from the old law : " will perish from his people : " in the evangelic ver o authority, however, it is subjoined; " will not enter into the kingdom of God : " for although original guilt was remitted through the mystery of circumcision, and the peril of damnation was avoided, nevertheless one did not attain to the kingdom of heaven, which up to the death of Christ was barred to all; but through the sacrament of baptism, rubricated by the blood of Christ, guilt is remitted, the peril is avoided, and even one comes to the kingdom of heaven, whose gate the blood of Christ mercifully unbarred for his faithful. Far be it that all little ones should perish, of whom so great a multitude dies every day, but indeed for them also the merciful God, who wills that no one perish, has procured some remedy unto salvation. Moreover, from the force of the letter it is sufficiently clear that the aforesaid authorities are to be understood only of adults, who have a multitude of sins; since it cannot be understood of little ones, who are held only by original sin.

Similiter et illa alia auctoritas est solvenda : " Qui credide rit, et baptizatus fuerit etc., " quum non possint credere parvuli, sed adulti. Et ob hoc tota auctoritas hic intelligenda est solummodo de adultis, nec ad alios prima, et ad alios secunda clausula referatur; quamvis nonnulli concedant, quod parvuli credunt non per usum, sed per habitum fidei, quem suscipiunt in baptismo, sicut et alia multa verba secundum communem usum loquendi non ad actum, sed ad aptitudinem referuntur. Illud vero, quod opponentes inducunt, fidem aut caritatem, aliasque virtutes parvulis, utpote non consentientibus, non infundi, a plerisque non conceditur absolute; quum propter hoc inter doctores theologos quaestio referatur, aliis asserentibus, per virtutem baptismi parvulis quidem culpam remitti, sed gratiam non conferri; nonnullis vero dicentibus, et dimitti peccatum, et virtutes infundi habentibus illas quoad habitum, non quoad usum, donec perveniant ad aetatem adultam.

Similarly that other authority is to be resolved: "He who shall have believed, and shall have been baptized, etc.," since little ones cannot believe, but adults can. And on this account the whole authority is to be understood here only of adults, nor should the first clause be referred to some and the second to others; although some concede that little ones believe not by use, but by the habit of faith, which they receive in baptism, just as many other words, according to the common usage of speaking, are referred not to act but to aptitude. But that which the objectors introduce—that faith or charity, and other virtues, are not infused into little ones, inasmuch as they do not consent—is not conceded absolutely by most; since on this account among the theological doctors the question is debated, some asserting that by the virtue of baptism guilt indeed is remitted to little ones, but grace is not conferred; others, however, saying that both sin is remitted and virtues are infused, they having them as to habit, not as to use, until they arrive at adult age.

Verum quidam ex hac solutione invenisse se credunt viam ad alias quaestiones, argumentantes ex eo, quod dicimus, parvulis in baptismate peccatum originale dimitti, quod et adultis dormientibus vel amentibus peccatum, si baptizentur, ratione simili dimittatur. Quum enim neutri sentiant tunc vel consentiant, dicunt, idem in consimilibus iudicandum. Hic vero dicimus distinguendum, quod peccatum est duplex, originale scilicet et actuale; originale, quod absque consensu contrahitur, et actuale, quod committitur cum consensu.

But certain people, from this solution, believe that they have found a way to other questions, arguing from this, that we say that for little ones in baptism original sin is remitted, that sin also for adults who are sleeping or insane, if they are baptized, should by a similar rationale be remitted. For since neither party then feels or consents, they say the same is to be judged in like cases. Here, however, we say a distinction must be made, that sin is twofold, namely original and actual; original, which is contracted without consent, and actual, which is committed with consent.

Originale igitur, quod sine consensu contrahitur, sine consensu per vim remittitur sacramenti; actuale vero, quod cum consensu contrahitur, sine consensu minime relaxatur. Sed adhuc quaeritur, quare non saltem originale peccatum amentibus, et dormientibus in baptismo sicut parvulis dimittatur. Ad hoc est taliter respondendum, quod Dominus, qui totum hominem salvum fecit in sabbato, opus imperfectionis non novit, et ob hoc peccata non ex parte, sed ex toto dimittit.

Therefore, the original, which is contracted without consent, is remitted without consent by the force of the sacrament; but the actual, which is contracted with consent, is in no way relaxed without consent. But it is still asked why at least original sin is not remitted to the insane and to those sleeping in baptism as to little ones. To this one must reply thus: that the Lord, who made the whole man safe on the sabbath, knows not a work of imperfection, and on this account he remits sins not in part, but in the whole.

Praeterea poena originalis peccati est carentia visionis Dei; actualis vero poena peccati est gehennae perpetuae cruciatus. Unde, si dimitteretur alicui primum, altero non dimisso, talis non careret visione Dei propter originale dimissum, et cruciaretur in gehenna perpetuo propter reatum criminis actualis; sed haec tanquam incompassibilia sese minime patiuntur, immo sibi mutuo adversantur. Item vero quaeritur, utrum huiusmodi dormientibus et amentibus sacramenti saltem character in baptismate imprimatur, ut excitati a somno vel ab aegritudine liberati non sint denuo baptizandi.

Furthermore, the penalty of original sin is the privation of the vision of God; but the penalty of actual sin is the torments of perpetual Gehenna. Whence, if the first were remitted to someone, the other not remitted, such a one would not lack the vision of God on account of the original being remitted, and would be tormented in Gehenna perpetually on account of the guilt of actual crime; but these, as incompatible, by no means suffer themselves, nay rather are mutually opposed. Likewise the question is further asked whether to sleepers and the insane of this kind the character of the sacrament is at least imprinted in baptism, so that, when awakened from sleep or freed from the sickness, they are not to be baptized anew.

Sunt autem nonnulli, qui dicunt, quod sacramenta, quae per se sortiuntur effectum, ut baptismus et ordo ceteraque similia, non solum dormientibus et amentibus, sed invitis etiam et contradicentibus, etsi non quantum ad rem, quantum tamen ad characterem conferuntur, quum non solum parvuli, qui non consentiunt, sed et ficti, qui quamvis non ore, corde tamen dissentiunt, recipiant sacramentum. Sed opponitur talibus, quod, qui fuissent inviti et reluctantes immersi, saltem ratione sacramenti ad iurisdictionem ecclesiasticam pertinerent, unde ad servandam regulam fidei Christianae forent rationabiliter compellendi. Verum id est religioni Christianae contrarium, ut semper invitus et penitus contradicens ad recipiendam et servandam Christianitatem aliquis compellatur.

There are, moreover, some who say that the sacraments which in themselves obtain their effect, such as baptism and orders and other similar ones, are conferred not only upon sleepers and the insane, but upon the unwilling also and those contradicting—if not as to the res, yet as to the character—since not only infants, who do not consent, but even the feigned, who although not with the mouth, yet with the heart dissent, receive the sacrament. But it is objected to such as these that those who had been immersed unwilling and resisting would at least by reason of the sacrament pertain to ecclesiastical jurisdiction, whence they would be reasonably compelled to observe the rule of the Christian faith. Yet that is contrary to the Christian religion, that someone always unwilling and utterly contradicting be compelled to receive and to keep Christianity.

Propter quod inter invitum et invitum, coactum et coactum alii non absurde distinguunt, quod is, qui terroribus atque suppliciis violenter attrahitur, et, ne detrimentum incurrat, baptismi suscipit sacramentum, talis quidem, sicut et is, qui ficte ad baptismum accedit, characterem suscipit Christianitatis impressum, et ipse, tanquam conditionaliter volens, licet absolute non velit, cogendus est [tamen] ad observantiam fidei Christianae. In quo casu debet intelligi decretum illud concilii Toletani, ubi dicitur, quod, qui iam pridem ad Christianitatem coacti sunt, sicut factum est temporibus religiosissimi principis Sisibuti, quia iam constat eos sacramentis divinis associatos, et baptismi gratiam suscepisse, et chrismate unctos esse, et corporis Domini exstitisse participes, oportet etiam, ut fidem, quam necessitate susceperunt, tenere cogantur, ne nomen Domini blasphemetur, et fides, quam susceperunt, vilis ac contemptibilis habeatur. Ille vero, qui nunquam consentit, sed penitus contradicit, nec rem, nec characterem suscipit sacramenti, quia plus est expresse contradicere quam minime consentire : sicut nec ille notam alicuius reatus incurrit, qui contradicens penitus et reclamans thurificare idolis cogitur violenter.

Because of which some not absurdly distinguish between unwilling and unwilling, compelled and compelled: that he who is violently drawn by terrors and punishments, and, lest he incur detriment, receives the sacrament of baptism—such a man indeed, just as he who approaches baptism fictitiously, receives the character of Christianity imprinted; and he himself, as conditionally willing, although he does not will absolutely, is to be compelled [yet] to the observance of the Christian faith. In which case that decree of the Council of Toledo ought to be understood, where it is said that those who long ago were forced into Christianity, as was done in the times of the most religious prince Sisebut, because it is now evident that they have been associated with the divine sacraments and have received the grace of baptism and have been anointed with chrism and have been partakers of the body of the Lord, must also be compelled to hold the faith which they received by necessity, lest the name of the Lord be blasphemed and the faith which they have received be held cheap and contemptible. But that man who never consents but utterly contradicts receives neither the reality nor the character of the sacrament, because to contradict expressly is more than not to consent in the least : just as neither does he incur the mark of any guilt who, utterly contradicting and crying out in protest, is violently compelled to offer incense to idols.

Dormientes autem et amentes, si, priusquam amentiam incurrerent aut dormirent, in contradictione persisterent, quia in eis intelligitur contradictionis propositum perdurare, etsi fuerint sic immersi, characterem non suscipiunt sacramenti. Secus autem, si prius catechumeni exstitissent, et habuissent propositum baptizandi; unde tales in necessitatis articulo consuevit ecclesia baptizare. Tunc ergo characterem sacramentalis imprimit operatio, quum obicem voluntatis contrariae non invenit obsistentem.

But sleepers and those out of their mind, if, before they incurred madness or fell asleep, they had persisted in contradiction, since in them the purpose of contradiction is understood to endure, even if they were thus immersed, do not receive the character of the sacrament. Otherwise, however, if previously they had been catechumens and had had the purpose of being baptized; whence the Church is accustomed to baptize such persons at the point of necessity. Then, therefore, the sacramental operation imprints the character, when it does not find the obstacle of a contrary will resisting.

CAP. IV.

CHAPTER 4.

Nemo potest se ipsum baptizare, etiam instante necessitatis articulo.

No one can baptize himself, even with the article of necessity pressing.

Idem Metensii Episcopo.

The same to the Bishop of Metz.

Debitum pastoralis officii exsolvis, quum super dubiis iuris articulis responso sedis apostolicae postulas edoceri. Sane per tuas nobis literas intimasti, quod quidam Iudaeus, in mortis articulo constitutus, quum inter Iudaeos tantum exsisteret, in aquam se ipsum immersit, dicendo : " ego baptizo me in nomine Patris, et F ilii, et Spiritus sancti, amen. " Nunc autem quaeris, utrum idem Iudaeus, in devotione Christianae fidei perseverans, debeat baptizari. Nos autem fraternitati tuae taliter Respondemus, quod, quum inter baptizantem et baptizatum debeat esse discretio, sicut ex verbis Domini colligitur evidenter, dicentis Apostolis : " Ite, baptizate omnes gentes in nomine Patri s, et Filii et Spiritus sancti, " memoratus Iudaeus est denuo ab alio baptizandus, ut ostendatur, quod alius est, qui baptizatur, et alius, qui baptizat.

You discharge the debt of the pastoral office when, concerning doubtful articles of law, you request to be instructed by the response of the Apostolic See. Indeed, through your letters to us you intimated that a certain Jew, placed in the article of death, when he was among Jews only, immersed himself in water, saying : " I baptize myself in the name of the Father, and of the Son, and of the Holy Spirit, amen. " Now, however, you ask whether that same Jew, persevering in the devotion of the Christian faith, ought to be baptized. But we thus respond to your fraternity, that, since there ought to be a discretion between the baptizer and the baptized, as is gathered evidently from the words of the Lord, saying to the Apostles: " Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit, " the aforesaid Jew is to be baptized anew by another, in order that it may be shown that the one who is baptized is one person, and the one who baptizes is another.

Ad quod etiam designandum ipse Christus non a se ipso, sed a Ioanne voluit baptizari, quamvis, si talis continuo decessisset, ad coelestem patriam protinus evolasset propter sacramenti fidem, etsi non propter fidei sacramentum. In baptismo quippe illa spiritualis generatio celebratur, de qua Veritas ait : " Oportet vos nasci denuo, quia, nisi quis renatus fuerit ex aqua et Spiritu sancto, non intrabit in regnum coelorum. " Sicut ergo in carnali generatione, qua proles ex viro et femina nascitur, alius est, qui carnaliter gignit, et alius est, qui carnaliter gignitur, sic et in sacramentali generatione, qua soboles ex aqua et Spiritu sancto renascitur, alius debet esse, qui spiritualiter generet, et alius, qui spiritualiter generetur.

For the marking-out of which as well, Christ himself willed to be baptized not by himself, but by John, although, if such a one had immediately departed, he would straightway have flown to the heavenly fatherland on account of the faith of the sacrament, even if not on account of the sacrament of faith. For in baptism that spiritual generation is celebrated, about which Truth says: "You must be born anew, because, unless someone shall have been reborn from water and the Holy Spirit, he will not enter into the kingdom of the heavens." Just as, therefore, in carnal generation, by which offspring is born from a man and a woman, one is he who carnally begets, and another is he who is carnally begotten, so also in sacramental generation, by which progeny is reborn from water and the Holy Spirit, there ought to be one who generates spiritually, and another who is generated spiritually.

Sane, quum corpus exterius, sive quum cor interius baptizatur, oportet, ut utrobique paternitas et filiatio valeat inveniri, quibus baptizans et baptizatus adinvicem referantur. [Secundus autem etc. (cf. c.5.de big. I. 21.)Dat.

Indeed, when the body outwardly, or when the heart inwardly, is baptized, it is fitting that in both places paternity and filiation be found to prevail, by which the baptizing and the baptized are referred to one another. [But the second, etc. (cf. ch.5.on bigamy, 1. 21.)Dated.

Ferentini V. Kal. Sept. Ao. IX. 1206.]

At Ferentino, 5th day before the Kalends of September, Year 9. 1206.]

CAP. V.

CHAPTER 5.

Ubi deest verbum vel elementum aquae, non est baptismi sacramentum.

Where the word or the element of water is lacking, there is not the sacrament of baptism.

Idem Morosiensi Episcopo.

The same to the Bishop of Morosia.

Non ut apponeres tibi scientiam, sicut credimus, sed ut per oraculum verbi nostri tuorum ignorantiam subditorum melius erudires, apostolicum tibi responsum fieri Postulasti, utrum parvuli sint pro Christianis habendi, quos, in articulo mortis constitutos, propter aquae penuriam et absentiam sacerdotis aliquorum simplicitas in caput et pectus ac inter scapulas pro baptismo salivae conspersione linivit. Respondemus, quod, quum in baptismo duo semper, videlicet verbum et elementum, necessario requirantur, iuxta quod de verbo Veritas ait : " Euntes in mundum universum praedicatae evangelium omni creaturae, et baptizate omnes gentes in nomine Patri s, et Filii et Spiritus sancti, " eademque dicat de elemento : " Nisi quis renatus fuerit ex aqua et Spiritu sancto, non intrabit in regnum coelorum : " dubitare non debes, illos verum non habere baptismum, in quibus non solum utrumque praedictorum, sed eorum alterum est omissum. [Dat.

Not that you might add knowledge for yourself, as we believe, but that through the oracle of our word you might better instruct the ignorance of your subjects, that an apostolic response be made to you You have requested, whether little ones are to be held as Christians, whom, placed at the point of death, because of the penury of water and the absence of a priest, the simplicity of certain persons has anointed on the head and breast and between the shoulder-blades with a sprinkling of saliva in place of baptism. We respond that, since in baptism two things, namely the word and the element, are always necessarily required, according to what the Truth says concerning the word : " Going into the whole world, preach the gospel to every creature, and baptize all nations in the name of the Father, and of the Son and of the Holy Spirit, " and says likewise concerning the element : " Unless someone shall have been reborn of water and the Holy Spirit, he shall not enter into the kingdom of heaven : " you ought not to doubt that they do not have true baptism, in whom not only both of the aforesaid, but either one of them, has been omitted. [Given.

Rom. ap. S. Petr. Kal.

Rome, at St. Peter’s, on the Kalends.

Mart. Pont. nostr.

March. Of our Pontificate.

Ao. IX. 1206.]

Year 9. 1206.]

CAP. VI.

CHAPTER 6.

Baptizatos a Latinis Graeci rebaptizare non debent.

The Greeks ought not to rebaptize those baptized by the Latins.

Idem in concilio generali.

The same in the general council.

Licet Graecos [in] diebus nostris ad obedientiam sedis apostolicae revertentes fovere ac honorare velimus, mores ac ritus eorum, in quantum cum Domino possumus, sustinendo : in his tamen illis deferre non volumus, nec debemus, quae periculum generant animarum et ecclesiasticae derogant honestati. Postquam enim Graecorum ecclesia cum quibusdam complicibus et fautoribus suis ab obedientia sedis apostolicae se subtraxit, in tantum Graeci coeperunt abominari Latinos, quod inter alia, quae in derogationem eorum impie committebant, si quando sacerdotes Latini super eorum celebrassent altaria, non prius ipsi sacrificabant in ipsis, quam ea, tanquam per hoc inquinata, lavissent. Baptizatos etiam a Latinis ipsi Graeci rebaptizare ausu temerario praesumebant, et adhuc, sicut accepimus, quidam hoc agere non verentur.

Although we wish to foster and honor the Greeks [in] our days returning to the obedience of the Apostolic See, by sustaining their customs and rites, in so far as with the Lord we can : in these things, however, which generate peril for souls and derogate from ecclesiastical honor, we are unwilling, nor ought we, to defer to them. For after the church of the Greeks, with certain accomplices and favorers of theirs, withdrew itself from the obedience of the Apostolic See, the Greeks began so far to abominate the Latins that, among other things which they impiously committed in derogation of them, if ever Latin priests had celebrated upon their altars, they themselves did not first sacrifice on those same [altars] before they had washed them, as though by this defiled. Those baptized also by Latins the Greeks themselves, with rash daring, presumed to rebaptize, and still, as we have received, some do not fear to do this.

Volentes igitur tantum scandalum ab ecclesia Dei amovere, sacro suadente concilio districte praecipimus, ut talia de cetero non praesumant, conformantes se tanquam filii obedientiae sacrosanctae Romanae ecclesiae matri suae, ut sit unum ovile et unus pastor. Si quis autem tale quid praesumpserit, excommunicationis mucrone percussus ab omni officio et ben eficio ecclesiastico deponatur.

Wishing therefore to remove so great a scandal from the Church of God, with the sacred council advising, we strictly command that they henceforth presume no such things, conforming themselves, as sons of obedience, to their mother, the sacrosanct Roman Church, that there may be one fold and one shepherd. But if anyone shall have presumed such a thing, smitten by the blade of excommunication, let him be deposed from every ecclesiastical office and benefice.

TITULUS XLIII. DE PRESBYTERO NON BAPTIZATO.

TITLE 43. CONCERNING A PRESBYTER NOT BAPTIZED.

CAP. I.

CHAPTER 1.

Si non baptizatus ordinatur, ordinis characterem non recipit.

If one not baptized is ordained, he does not receive the character of the order.

Ex concilio apud Compendium.

From the council at Compendium.

Si quis presbyter ordinatus deprehenderit, se non esse baptizatum, baptizetur, et iterum ordinetur.

If any presbyter, having been ordained, should discover that he has not been baptized, let him be baptized, and let him be ordained again.

CAP. II.

CHAPTER 2.

Omissio baptismi non nocet credenti probabiliter, se esse baptizatum.

The omission of baptism does not harm one who, on probable grounds, believes himself to have been baptized.

Innocentius III. Episcopo Cremonensi.

Innocent 3. To the Bishop of Cremona.

Apostolicam sedem, venerabilis frater noster, ut debuisti, consulere decrevisti. (Et infra:) Unde inquisitioni tuae taliter respondemus, presbyterum, quem sine unda baptismatis extremum diem clausisse literis tuis significasti, quia in sanctae matris ecclesiae fide et Christi nominis confessione perseveravit, ab originali peccato solutum, et coelestis patriae gaudium esse adeptum, ex auctoritate sanctorum Patrum Augustini atique Ambrosii asserimus incunctanter. Lege, frater, super octavo libro Augustini de civitate Dei, ubi inter cetera legitur : " Baptismus invisibiliter ministratur, quem non contemptus religionis, sed terminus necessitatis excludit.

You have resolved to consult the Apostolic See, our venerable brother, as you ought. (And below:) Wherefore we thus answer your inquiry: that the presbyter whom, by your letters, you signified to have closed his last day without the water of baptism, because he persevered in the faith of holy mother Church and in the confession of the name of Christ, was set free from original sin and has attained the joy of the heavenly fatherland, we assert unhesitatingly on the authority of the holy Fathers Augustine and Ambrose. Read, brother, in the eighth book of Augustine’s City of God, where among other things it is read : " Baptism is ministered invisibly, which is excluded not by contempt of religion, but by the limit of necessity."

" Librum etiam B. Ambrosii de obitu Valentiniani idem asserentis revolve. Sopitis igitur quaestionibus doctorum Patrum sententias teneas, et in ecclesia tua iuges preces hostiasque Deo offerri iubeas pro presbytero memorato.

" Also revolve the book of Blessed Ambrose On the Death of Valentinian, asserting the same. Therefore, the questions being laid to rest, you should hold fast the judgments of the learned Fathers, and in your church you should order continual prayers and sacrifices to be offered to God for the aforesaid presbyter.

CAP. III.

CHAPTER 3.

Non baptizatus ordinari non potest, et, si de facto ordinetur, non recipit ordinis characterem, licet credebatur baptizatus.

One not baptized cannot be ordained, and, if de facto he should be ordained, he does not receive the character of order, although he was believed to be baptized.

Idem Ferrariensi Episcopo.

The same to the Bishop of Ferrara.

Veniens ad apostolicam sedem dilectus filiusI. lator praesentium nobis exposuit, quod, quumper singulos ordines usque ad gradum sacerdotii adscendisset, comperit tandem pro certo, quod non fuerit secundum formam evangelii baptizatus, unde nos eum per venerabilem fratrem nostrum N. Tusculanum episcopum rite fecimus baptizari. Quumque super ordinibus coram nobis fuisset diutius disputatum, quidam in eam declinaverunt sententiam, ut, quum baptismus sit fundamentum omnium sacramentorum, ante susceptionem baptismi non suscipiatur aliud sacramentum, quoniam, ubi fundamentum non est, superaedificari non potest. Porro econtra videri posset.

Coming to the apostolic see, the beloved sonI., bearer of the present letters, set forth to us that, when he had ascendedthrough the several orders up to the grade of priesthood, he discovered at last for certain that he had not been baptized according to the form of the Gospel, wherefore we had him duly baptized through our venerable brother N., the Tusculan bishop. And when concerning the orders it had been long disputed before us, some inclined to this opinion: that, since baptism is the foundation of all the sacraments, before the reception of baptism no other sacrament is to be received, since, where the foundation is not, it cannot be built upon. Furthermore, on the contrary it could seem.

Nam quum quis non solum per sacramentum fidei, sed per fidem etiam sacramenti efficiatur procul dubio membrum Christi, et qui Christum habet per fidem, etiamsi baptismum non habeat, habet utique fundamentum, praeter quod aliud poni non potest, quod est Christus Iesus : superaedificare posse videtur, sicut salutifera opera, sic et quaelibet ecclesiastica sacramenta, quum illud non sit generaliter verum, neque de novis, neque de veteribus sacramentis, quod baptismus sit fundamentum illorum, quoniam et sacramentum coniugii et sacramentum etiam eucharistiae a non baptizatis recipi potest. Praeterea sacramentum ordinis non solum pontificalis, sed sacerdotalis etiam et levitici ex institutione sua praecessit baptismum, per quod forsitan videtur, quod ante baptismum huiusmodi ordines possent rite conferri, maxime his, qui baptizati esse creduntur. Quid enim, si forsitan is, qui baptizatus esse creditur, et non est, in episcopum saltem de facto fuerit consecratus?

For since someone is made beyond doubt a member of Christ not only through the sacrament of faith, but through the faith also of the sacrament, and he who has Christ through faith, even if he does not have baptism, assuredly has the foundation, other than which another cannot be laid, which is Christ Jesus : he seems able to build upon it, both, as salutiferous works, and likewise any ecclesiastical sacraments, since it is not generally true, neither of the new nor of the old sacraments, that baptism is their foundation, inasmuch as both the sacrament of marriage and the sacrament also of the Eucharist can be received by the unbaptized. Moreover, the sacrament of order, not only of the pontifical, but also of the priestly and the levitical, by its institution preceded baptism, whereby perhaps it seems that before baptism such orders could be duly conferred, especially on those who are believed to have been baptized. For what, if perhaps he who is believed to have been baptized, and is not, has at least de facto been consecrated as a bishop?

Eruntne reordinandi omnes, qui ab eo fuerint ordinati? Et quum de pluribus episcopis nesciatur, an renati fuerint aqua baptismatis, quum hoc nec ipsi reminiscantur, nec alii: dubitatur igitur, an tales sint veraciter in episcopos consecrati? Unde quot et quanta sequantur non solum absona, sed absurda, silendum est potius quam dicendum. Quia vero in concilio apud Compendium legitur constitutum, quod, si quis in presbyterum ordinatus deprehenderit, se non esse baptizatum, baptizetur, et iterum ordinetur : nos circa latorem praesentium in hoc dubitabili casu quod tutius est sequentes, fraternitati tuae per apostolica scripta mandamus, quatenus ipsum per singulos ordines usque ad sacerdotium promovere procures, et permittas, eum in sacerdotio ministrare, quia non intelligitur iteratum quod ambigitur esse factum.

Will all be re-ordained who have been ordained by him? And since concerning many bishops it is not known whether they were reborn by the water of baptism, since neither do they themselves remember this nor do others: it is therefore doubted whether such men have been truly consecrated as bishops? Whence how many and how great things, not only dissonant but absurd, would follow, it is better to keep silence than to speak. But since in the council at Compendium it is read to have been established that, if anyone ordained a presbyter should discover that he has not been baptized, let him be baptized, and let him be ordained again: we, in regard to the bearer of these presents, in this doubtful case following what is safer, by apostolic writings to your fraternity we command that you take care to promote him through the individual orders up to the priesthood, and that you permit him to minister in the priesthood, because that is not understood to be repeated which is doubted to have been done.

Nec male de sacramento sentitur, quum illud non religionis contemptus, sed articulus necessitatis excludit. Et certe de illo, qui natus de Christianis parentibus, et inter Christianos est fideliter conversatus, tam violenter praesumitur, quod fuerit baptizatus, ut haec praesumptio pro certitudine sit habenda, donec evidentissimis forsitan argumentis contrarium probaretur. [Dat.

Nor is a bad judgment made about the sacrament, when it is excluded not by contempt of religion but by an article of necessity. And certainly, concerning him who was born of Christian parents and has lived faithfully among Christians, it is presumed so vehemently that he was baptized, that this presumption is to be held as certainty, until perhaps by the most evident arguments the contrary should be proved. [Dat.

Rom. ap. S. Petr. Id. April.

Rome, at St. Peter’s, on the Ides of April.

Ao. IX. 1206.]

Year 9. 1206.]

TITULUS XLIV. DE CUSTODIA EUCHARISTIAE, CHRISMATIS ET ALIORUM SACRAMENTORUM.

TITLE 44. ON THE CUSTODY OF THE EUCHARIST, OF CHRISM, AND OF THE OTHER SACRAMENTS.

CAP. I.

CHAPTER 1.

Eucharistia et chrisma debent fideliter sub clavibus custodiri, et contra fecientes sunt puniendi.

The Eucharist and the chrism ought to be faithfully kept under keys, and those acting against are to be punished.

Innocentius III. in concilio generali.

Innocent 3. in the general council.

Statuimus, ut in cunctis ecclesiis chrisma et eucharistia sub fideli custodia clavibus adhibitis conserventur, ne possit ad illa temeraria manus extendi ad aliqua horribilia vel nefaria exercenda. Si vero is, ad quem spectat custodia, ea incaute reliquerit, tribus mensibus ab officio suspendatur, et, si per eius incuriam aliquid nefandum inde contigerit, graviori subiaceat ultioni.

We decree that in all churches the chrism and the Eucharist be preserved under faithful custody, with keys employed, lest a rash hand be able to be extended to them for the perpetration of any horrible or nefarious things. But if the one to whom the custody pertains has left them incautiously, let him be suspended from office for three months; and if through his negligence something unspeakable has happened therefrom, let him be subject to a more grievous punishment.

CAP. II.

CHAPTER 2.

Supellectilia in ecclesiis poni non debent, nisi necessitas urgeat. Hoc dicit primo. Ecclesiae debent sua vasa et vestimenta munde tenere.

Furnishings ought not to be placed in churches, unless necessity presses. This it says first. Churches ought to keep their vessels and vestments cleanly.

Hoc secundo.

This secondly.

Idem in eodem.

The same in the same.

Relinqui nolumus incorrectum, quod quidam clerici ecclesias sic exponunt suppellectilibus propriis, et etiam alienis, ut potius domus laicae, quam Dei basilicae videantur, non considerantes, quod Dominus non sinebat, ut vas transferretur per templum. Sunt et alii, qui non solum ecclesias dimittunt incultas, verum etiam vasa ministerii, et vestimenta ministrorum, ac pallas altaris, nec non et ipsa corporalia tam immunda relinquunt, quod interdum aliquibus sunt horrori. Quia vero zelus nos comedit domus Dei, firmiter prohibemus, ne huiusmodi suppellectilia in ecclesiis admittantur, nisi propter hostiles incursus, aut incendia repentina, seu alias necessitates urgentes ad eas oporteat haberi refugium, sic tamen, ut necessitate cessante, res in loca pristina reportentur.

We do not wish to leave uncorrected that certain clerics so equip churches with their own furnishings, and even others’, that they seem rather lay houses than basilicas of God, not considering that the Lord did not allow a vessel to be carried through the temple. There are also others who not only leave churches uncultivated/unkempt, but even leave the vessels of the ministry, and the garments of the ministers, and the palls of the altar, and and the corporals themselves so unclean that at times they are a horror to some. But since zeal for the house of God has consumed us, we strictly forbid that furnishings of this sort be admitted in churches, unless on account of hostile incursions, or sudden conflagrations, or other urgent necessities it be necessary to take refuge in them—yet in such a way that, the necessity ceasing, the things be carried back to their former places.

Praecipimus quoque, ut oratoria, vasa, corporalia et vestimenta praedicta munda et nitida conserventur. Nimis enim videtur absurdum in sacris sordes negligere, quae dedecerent etiam in profanis.

We also prescribe that the oratories, vessels, corporals, and the aforesaid vestments be kept clean and shining. For it seems exceedingly absurd to neglect filth in sacred things, which would be unbecoming even in profane ones.

TITULUS XLV. DE RELIQUIIS ET VENERATIONE SANCTORUM.

TITLE 45. ON THE RELICS AND VENERATION OF THE SAINTS.

CAP. I.

CHAPTER 1.

Sine Papae licentia non licet aliquem venerari pro sancto.

Without the Pope’s permission it is not permitted to venerate anyone as a saint.

Alexander III.

Alexander 3.

Audivimus, quod quidam inter vos sint, qui diabolica fraude decepti, hominem quendam in potatione et ebrietate occisum quasi sanctum more infidelium venerantur, quum vix pro talibus in ebrietatibus peremptis ecclesia permittat orare. Dicit enim Apostolus : " quod ebriosi homines regnum Dei non possidebunt. " Illum ergo hominem non praesumatis de cetero colere, quum, etiamsi per eum miracula plurima fierent, non liceret vobis ipsum pro sancto absque auctoritate Romanae ecclesiae publice venerari.

We have heard that certain among you there are who, deceived by diabolic fraud, venerate after the manner of infidels a certain man slain in potation and drunkenness as though a saint, whereas the church scarcely permits to pray for such as have been done to death in drunken bouts. For the Apostle says: " that drunken men will not possess the kingdom of God. " Therefore do not presume henceforth to honor that man, since, even if through him very many miracles were wrought, it would not be permitted to you to venerate him publicly as a saint without the authority of the Roman church.

CAP. II.

CHAPTER 2.

Sanctorum reliquiae vendi non possunt, vel passim ostendi non debent, ne circa illas populus decipi possit.

The relics of the saints cannot be sold, nor ought they to be displayed indiscriminately, lest the people be deceived about them.

Innocentius III. in concilio generali.

Innocent 3. in the general council.

Quum ex eo, quod quidam sanctorum reliquias exponunt venales, et eas passim ostendunt, Christanae religioni detractum sit saepius, ne in posterum detrahatur, praesenti decreto statuimus, ut antiquae reliquiae amodo extra capsam nullatenus ostendantur, nec exponantur venales. Inventas autem de novo nemo publice venerari praesumat, nisi prius auctoritate Romani Pontificis fuerint approbatae. Praelati vero de cetero non permittant eos, qui ad eorum ecclesias causa venerationis accedunt, variis figmentis aut falsis documentis decipi, sicut [et] in plerisque locis occasione quaestus fieri consuevit.

Since from the fact that certain people set out the relics of the saints as things for sale and show them everywhere, the Christian religion has often suffered detraction, lest it be detracted from in future, by the present decree we establish that ancient relics henceforth are by no means to be shown outside the case, nor to be exposed for sale. But as for those discovered anew, let no one presume to venerate them publicly unless they shall first have been approved by the authority of the Roman Pontiff. Moreover, let the prelates from now on not permit those who come to their churches for the sake of veneration to be deceived by various figments or false documents, as [also] in many places it has been accustomed to be done on the occasion of profit.

[Eleemosynarum etc. (cf. c.14.X. de poenit. V.38.)]

[Of alms etc. (cf. ch.14.X. on penance, 5.38.)]

TITULUS XLVI. DE OBSERVATIONE IEIUNIORUM.

TITLE 46. ON THE OBSERVANCE OF FASTS.

CAP. I.

CHAPTER 1.

Vigilia, occurens in dominica, ieiunari debet in sabbato, et ieiunanda est vigilia B. Matthiae.

A vigil falling on Sunday ought to be fasted on Saturday, and the vigil of Blessed Matthias is to be fasted.

Innocentius III. Clericis S. Petri Magalonensis.

Innocent 3. To the Clerics of St. Peter of Maguelonne.

Ex parte vestra quaesitum fuit a nobis, utrum, si Nativitatem Domini, vel Assumptionem beatae Mariae, vel festivitatem alicuius Apostolorum in secunda feria contigerit evenire, die sabbati praecedentis vigilia debeat ieiunari, et utrum in vigilia B. Matthiae Apostoli sit ieiunium iniungendum. Ad quod breviter respondemus, quod [et] die sabbati festivitates praelibatas secundae feriae praecedentis et B. Matthiae Apostoli debet vigilia ieiunari. [Insuper etc. (cf. c.5.de celebr.

On your part it was inquired of us, whether, if the Nativity of the Lord, or the Assumption of blessed Mary, or the festivity of any of the Apostles should chance to occur on Monday, the vigil of the preceding Saturday ought to be fasted, and whether on the vigil of Blessed Matthias the Apostle a fast is to be enjoined. To which we briefly respond, that [and] on the Saturday preceding the aforesaid festivities of Monday and for Blessed Matthias the Apostle the vigil ought to be kept by fasting. [Moreover etc. (cf. ch. 5. on celebr.

miss. III. 41.) Dat. Rom.

Mass 3. 41.) Given at Rome.

ap. S. Petr. Non. Nov.

At St. Peter’s, on November 5.

1204.]

CAP. II.

CHAPTER 2.

Non capit congruam summationem, et textus in se satis clarus est, et multa sunt dicta, quae patent per ¤¤.

It does not admit a congruent summation, and the text is sufficiently clear in itself, and many things have been said, which are patent through ¤¤.

Idem Bracharensi Archiepiscopo.

The same to the Archbishop of Braga.

Consilium nostrum super quibusdam articulis requisisti, utrum [videlicet] sit in omnibus Apostolorum vigiliis ieiunandum, quum plures asserant, non esse ieiunandum in omnibus, sed sex tantum. Utrum etiam ieiunandum sit in Adventu, quum inde sentiant diversi diversa, quibusdam dicentibus, sed paucioribus, ieiunandum esse tunc temporis, pluribus ver o se ad hoc asserentibus non teneri. Utrum insuper, si festum illorum, quorum vigilias ieiunamus, secunda feria celebrari contingat, in praecedenti sabbato sint vigiliae faciendae.

Our counsel concerning certain articles you have asked, whether [namely] one must fast on all the Vigils of the Apostles, since many assert that one must not fast on all, but only six. Whether also one must fast in Advent, since on this point different people hold different opinions, some, though fewer, saying that one must fast at that time, but more indeed asserting that they are not bound to this. Whether furthermore, if the feast of those whose vigils we fast is to be celebrated on the second feria (Monday), the vigils ought to be held on the preceding Saturday.

Nos autem super hoc Consultationi tuae taliter respondemus, quod apud nos omnium Apostolorum vigiliae sunt in observatione ieiunii celebrandae, praeter vigilias Apostolorum Philippi et Iacobi, et B. Ioannis Evangelistae, quoniam ipsorum solennitas infra solennitatem paschalem, istius autem infra natalem Domini celebratur. Ieiunium etiam apud nos in adventu Domini agitur. Sanctorum quoque vigiliae, quorum festivitates oportet secunda feria celebrari, in praecedenti sunt sabbato ieiunandae.

But we, concerning this, respond thus to your consultation, that among us the vigils of all the Apostles are to be celebrated with the observance of fasting, except the vigils of the Apostles Philip and James, and of Blessed John the Evangelist, since their solemnity is celebrated within the Paschal solemnity, whereas the latter is celebrated within the Nativity of the Lord. Fasting also, among us, is observed in the Advent of the Lord. Likewise, the vigils of saints whose festivities ought to be celebrated on Monday are to be fasted on the preceding Saturday.

De festivitate vero beati Bartholomaei Apostoli, de cuius celebratione dubietas oritur apud quosdam, tibi petenti consilium respondemus, quod in hoc consuetudinem tuae regionis observes. (Et infra: [cf. c.4.de cel. miss.

But concerning the festivity of the blessed Apostle Bartholomew, about the celebration of which doubt arises among certain persons, to you seeking counsel we respond, that in this you should observe the custom of your region. (And below: [cf. ch.4.on the celebr. of Mass

III. 41.]) Quum autem quaesieris, quae sit illis poenitentia iniungenda, qui diebus quadragesimalibus, quo tempore tantae famis inedia ingruebat, quod magna pars populi propter inopiam annonae periret, carnes comedere sunt coacti,tibi breviter respondemus, quod in tali articulo illos non credimus puniendos, quos tam urgens necessitas excusavit, preces tamen Domino pro illis et cum illis effundas, ne ipsis aliquatenus imputetur, quia bonarum mentium est, ibi timere culpam, ubi culpa minime reperitur. Item de illis, qui propter debilitatem, quam in se sentiunt, in sabbato iuxta terrarum consuetudinem aliarum carnes sumunt, quod in partibus tuis nullatenus fieri consuevit, quum hoc ab aliis moleste feratur, et oriatur inde illis occasio detrahendi, respondemus, quod super hoc consuetudinem tuae regionis facias observari, sic tamen, quod debilibus et infirmis propter hoc periculum non emergat. Praeterea postulasti apostolicum responsum habere de illis, qui in quadragesima vel in aliis ieiuniis solennibus infirmantur, et petunt sibi esum carnium indulgeri, quorum quidam promittunt propter hoc eleemosynam se facturos, quidam vero propter necessitatem infirmitatis urgentis hoc a te sibi, quasi ex debito, concedi requirunt.

3. 41.]) But when you have asked what penance is to be enjoined upon those who, in the Lenten days, at which time the starvation of so great a famine was rushing on, so that a great part of the people was perishing on account of lack of grain-supply, were compelled to eat meat,to you briefly we answer that in such a crisis we do not believe they are to be punished, whom so urgent a necessity excused; yet pour out prayers to the Lord for them and with them, lest it be imputed to them in any measure, since it belongs to good minds to fear guilt there where guilt is least of all found. Likewise, concerning those who, on account of debility, which they feel in themselves, on Saturday, according to the custom of other lands, take meat, which in your parts is by no means accustomed to be done, since this is borne with annoyance by others, and from this there arises for them an occasion of backbiting, we answer that in this matter you should have the custom of your region observed, yet in such a way that no danger emerges for the weak and infirm on account of this. Furthermore, you have asked to have an apostolic response concerning those who, in Lent or in other solemn fasts, fall ill and ask that the eating of meat be indulged to them, of whom some promise on this account that they will make alms, but others, on account of the necessity of urgent illness, ask that this be granted to them by you, as if by obligation.

Super quo tibi respondemus, quod, quum non subiaceat legi necessitas, desiderium infirmorum, quum urgens necessitas exigit, supportare potes et debes, ut maius in eis periculum evitetur. [Dat. Rom.

On which matter to you we answer, that, since necessity is not subject to the law, you can and ought to support the desire of the infirm, when urgent necessity demands it, so that a greater danger may be avoided in them. [Given at Rome

ap. S. Petr. IX. Kal. Mart.

at St. Peter’s, on the 9th day before the Kalends of March.

Pont. nostr. Ao. VIII. 1206.]

of our pontificate, year 8. 1206.]

CAP. III.

CHAPTER 3.

Si festum Nativitatis occurrit sexta feria, licitum est omnibus carnes comedere, exceptis professis et voventibus.

If the feast of the Nativity occurs on Friday, it is licit for all to eat meats, except the professed and those under vows.

Honorius III. Pragensi Episcopo.

Honorius III. To the Bishop of Prague.

Explicari per sedem apostolicam postulasti, utrum sit licitum illis, qui nec voto, nec regulari observantia sunt adstricti, carnes comedere, quando in sexta feria dies dominicae Nativitatis occurrit. Ad hoc Respondemus, quod illi, qui nec voto, nec regulari observantia sunt adstricti, in sexta feria, si festum nativitatis dominicae die ipso venire contigerit, carnibus propter festi excellentiam vesci possunt secundum consuetudinem ecclesiae generalis. Nec tamen hi reprehendendi sunt, qui ob devotionem voluerint abstinere.

You have requested to be explained by the Apostolic See, whether it is licit for those who are bound neither by a vow nor by regular observance to eat meat when, on a Friday, the day of the Lord’s Nativity occurs. To this we respond that those who are bound neither by a vow nor by regular observance, on a Friday, if it should happen that the feast of the Lord’s Nativity falls on that very day, may eat meat on account of the excellence of the feast, according to the custom of the universal Church. Yet those are not to be reproved who may have wished to abstain out of devotion.

[Dat. Lat. IV. Kal.

[Given at the Lateran, on the 4th day before the Kalends.

Nov. Pont. nostr.

November, of our pontificate.

Ao. I. 1216.]

Year 1. 1216.]

TITULUS XLVII. DE PURIFICATIONE POST PARTUM.

TITLE 47. ON PURIFICATION AFTER CHILDBIRTH.

CAP. UN.

CHAPTER 1.

Mulier post partum statim potest ingredi ecclesiam, nec tenetur abstinere per aliquos dies secundum legem Mosaicam.

A woman, post-partum, can immediately enter the church, nor is she bound to abstain for some days according to the Mosaic Law.

Innocentius III. Armachano Archiepiscopo.

Innocent 3. To the Archbishop of Armagh.

Volens fraternitas tua per responsum apostolicum edoceri, humiliter a nobis expetiit, utrum mulieres statim post partum debeant ecclesias ingredi, vel ab earum ingressu per dies aliquot abstinere. Licet autem secundum legem Mosaicam certi dies determinati fuissent, quibus mulieres post partum a templi cessarent ingressu : quia tamen lex per Moysen data est, gratia et veritas per Iesum Christum facta est, nos, sanctorum Patrum vestigiis inhaerentes, inquisitioni tuae taliter respondemus, quod, postquam umbra legis evanuit, et illuxit veritas evangelii, si mulieres, post prolem emissam acturae gratias ecclesiam intrare voluerint, nulla proinde peccati mole gravantur, nec est ecclesiarum eis aditus aliquatenus denegandus, ne poena illis converti videatur in culpam. Si tamen ex veneratione voluerint aliquamdiu abstinere, devotionem earum non credimus improbandam. [Dat.

Wishing that your fraternity be instructed through an apostolic response, you humbly sought from us whether women ought immediately after childbirth to enter churches, or to abstain from their entrance for some days. Although however according to the Mosaic law certain days had been determined, during which women after childbirth would cease from entrance to the temple : since, however, the law was given through Moses, grace and truth were made through Jesus Christ, we, adhering to the footsteps of the holy Fathers, thus answer your inquiry, that, after the shadow of the law has vanished and the truth of the gospel has shone, if women, after progeny has been brought forth, should wish to enter the church to render thanks, they are therefore burdened with no burden of sin, nor is access to the churches to be denied them in any way, lest a penalty seem to be turned for them into guilt. If nevertheless out of veneration they should wish to abstain for some time, we do not believe their devotion is to be disapproved. [Given.

Laterani. 1198.]

At the Lateran. 1198.]

TITULUS XLVIII. DE ECCLESIIS AEDIFICANDIS VEL REPARANDIS.

TITLE 48. ON CHURCHES TO BE BUILT OR REPAIRED.

CAP. I.

CHAPTER 1.

Habentes beneficium in ecclesia tenentur contribuere ad ipsius reparationem.

Those holding a benefice in the church are bound to contribute to its repair.

Ex concilio Maguntino.

From the council of Mainz.

Quicunque ecclesiasticum beneficium habent, omnino adiuvent ad tecta ecclesiae restauranda, vel ipsas ecclesias emendandas, et nonam et decimam reddant.

Whoever have an ecclesiastical benefice must altogether aid in restoring the roofs of the church, or in repairing the churches themselves, and let them render the ninth and the tenth.

CAP. II.

CHAPTER 2.

Leprosi permitti debent, sine praeiudicio antiquarum parochiarum, habere ecclesiam propriam et presbyterum, nec tenentur solvere decimas de hortis vel nutrimentis animalium.

Lepers ought to be permitted, without prejudice to the ancient parishes, to have their own church and presbyter, nor are they held to pay tithes from gardens or from the nutriments of animals.

Ex concilio Lateranensi.

From the Lateran council.

Quum dicat Apostolus, abundantiorem honorem membris inferioribus deferendum, e contra quidam, quae sua sunt, non quae Iesu Christi, quaerentes, leprosis, qui cum sanis habitare, non possunt vel ad ecclesiam cum aliis convenire, ecclesias et coemeteria non permittunt habere, nec proprii iuvari ministerio sacerdotis. Quod quia procul a pietate Christiana esse dignoscitur, de benignitate sedis apostolicae Constituimus, ut ubicunque tot simul leprosi sub communi vita fuerint congregati, quod ecclesiam cum coemeterio sibi construere, et proprio gaudere valeant presbytero, sine contradictione aliqua permittantur habere. Caveant tamen, ut iniuriosi veteribus ecclesiis de iure parochiali nequaquam exsistant.

When the Apostle says, that more abundant honor is to be conferred upon the inferior members, on the contrary certain men, seeking the things that are their own, not the things of Jesus Christ, do not permit lepers—who cannot dwell with the healthy nor convene at church with others—to have churches and cemeteries, nor to be helped by the ministry of their own priest. Since this is recognized as far from Christian piety, from the benignity of the Apostolic See We Establish, that wherever lepers have been gathered together in such number under a common life, they be permitted, without any contradiction, to have a church with a cemetery built for themselves, and to rejoice in their own presbyter. Let them, however, beware that they by no means prove injurious to the ancient churches in respect of parochial right.

Quod enim eis pro pietate conceditur, ad aliorum iniuriam nolumus redundare. Statuimus etiam, ut de hortis et nutrimentis animalium suorum decimas tribuere non cogantur.

For what is conceded to them for piety, we do not wish to redound to the injury of others. We also decree that they are not to be compelled to pay tithes from their gardens and the nutriments of their animals.

CAP. III.

CHAPTER 3.

Propter nimiam distantiam ecclesiae potest nova ecclesia in ipsius parochia aedificari, et certa portio de antiqua sibi deputari.

On account of the excessive distance of the church, a new church can be built within its parish, and a fixed portion from the old one be assigned to it.

Alexander III. Eboracensi Archiepiscopo.

Alexander III. To the Archbishop of York.

Ad audientiam nostram noveris pervenisse, quod villa, quae dicitur H., tantum perhibetur ab ecclesia parochiali distare, ut in tempore hiemali, quum pluviae inundant, non possint parochiani sine magna difficultate ipsam adire, unde non valent congruo tempore ecclesiasticis officiis interesse. Quia igitur dicta ecclesia ita dicitur in reditibus abundare, quod praeter illius villae proventus minister illius convenienter valeat sustentationem habere, fraternitati tuae per apostolica scripta mandamus, quatenus si res ita se habet, ecclesiam ibi aedifices, et in ea sacerdotem, sublato appellationis obstaculo, ad praesentationem rectoris ecclesiae maioris cum canonico fundatoris assensu instituas, ad sustentationem suam eiusdem villae obventiones ecclesiasticas percepturum providens tamen, ut competens in ea honor pro facultate loci matrici ecclesiae servetur, quod quidem fieri posse videtur, quum eiusdem villae dominus viginti acras terrae frugiferae velit ad usus sacerdotis conferre. Si vero persona matricis ecclesiae virum idoneum praesentare distulerit, vel opus illud voluerit impedire, tu nihilominus facias idem opus ad perfectionem deduci, et virum bonum appellationis cessante diffugio instituere non omittas.

Know that it has come to our hearing that the villa which is called H. is reported to be so far distant from the parochial church that, in the winter season, when the rains overflow, the parishioners cannot, without great difficulty, reach it, whence they are not able at a congruent time to take part in the ecclesiastical offices. Since therefore the said church is said to abound in revenues, such that, apart from the proceeds of that villa, its minister can suitably have sustentation, we command to your fraternity by apostolic writings that, if the case stands thus, you build a church there, and, the obstacle of appeal being removed, institute in it a priest, at the presentation of the rector of the greater church with the canonical assent of the founder, providing, however, that for his sustentation he is to receive the ecclesiastical obventions of the same villa, yet taking care that fitting honor be kept there to the mother church according to the capacity of the place, which indeed seems able to be done, since the lord of the same villa is willing to confer twenty acres of fruitful land for the uses of the priest. If, however, the person of the mother church shall delay to present a suitable man, or shall wish to impede that work, do you nonetheless cause that same work to be brought to perfection, and do not omit to institute a good man, the subterfuge of appeal ceasing.

CAP. IV.

CHAPTER 4.

Rectores ecclesiarum possunt compelli, ut de reditibus, qui supersunt teneantur conferre ad constructionem seu reparationem ecclesiae.

The rectors of churches can be compelled, that from the revenues which remain they be held to contribute to the construction or reparation of the church.

Idem Lexoviensi Episcopo.

The Same to the Bishop of Lisieux.

De his sane, qui parochiales ecclesias habent, fraternitati tuae taliter duximus respondendum, quod ad reparationem et institutionem ecclesiarum cogi debent, quum opus fuerit, de bonis, quae sunt ipsius ecclesiae, si eis supersint, conferre, ut eorum exemplo ceteri invitentur.

Concerning those indeed who have parochial churches, to your fraternity thus we have judged it should be responded: that they ought to be compelled, when need shall have arisen, to contribute from the goods which are of the church itself, if any remain to them, for the reparation and institution of the churches, so that by their example the others may be invited.

CAP. V.

CHAPTER 5.

Saecularis ecclesia sine praeiudicio clericorum ad statum regularem potest reparari, et collegio, quod nondum est, privilegium non confertur.

A secular church, without prejudice to the clerics, can be repaired to a regular status, and a privilege is not conferred upon a college which does not yet exist.

Urbanus III.

Urban 3.

Ad audientiam nostram iam pridem pervenit, quod tu in ecclesia de Cologia, de qua in episcopum vocatus et electus fuisti, regulares canonicos desideras ordinare, et eorum institutioni de bonis tibi collatis congrue providere. Inde siquidem est, quod tuum nos desiderium atque propositum multis modis in Domino laudibus commendantes, hoc devotioni tuae auctoritate apostolica indulgemus, ut iuxta votum tuum canonicos regulares in ecclesia praescripta, si tibi episcopus dioecesanus consenserit in hac parte, ad honorem Dei et ecclesiae tuae secundum beati Augustini regulam valeas ordinare, et eos ibidem nullius contradictione et eos appellatione obstante instituere. Verum si clerici saeculares in ea fuerint, qui adhuc superesse noscuntur, volumus eis, dum vixerint, ibi vel alibi necessaria secundum consuetudines provideri. Licet autem nobis instantius supplicaveris, ut ecclesiae praedictae confirmationis privilegium faceremus de canonicis, tibi non possumus de iure deferre, quum nulli canonici adhuc ibidem exsistant, quibus privilegium concedatur. Eis utique, quum fuerint instituti, tam in his quam in aliis precum tuarum obtentu in quibus cum Deo poterimus libentius deferemus.

To our hearing it has long since come that you, in the church of Cologne, to which you were called into the episcopate and elected, desire to ordain regular canons, and suitably to provide for their institution from the goods conferred upon you. Accordingly it is from this that, commending in many ways with praises in the Lord your desire and purpose, we by apostolic authority grant this to your devotion: that according to your vow you may establish regular canons in the aforesaid church, if the diocesan bishop shall have consented to you in this matter, to the honor of God and of your church, according to the Rule of blessed Augustine, you may be able to ordain them, and to institute them there with no one’s contradiction and with appeal not standing in the way. But if there shall be secular clerics in it, who are known still to remain, we will that for them, while they live, the necessaries be provided there or elsewhere according to the customs. And although you have more urgently supplicated us that we make for the aforesaid church a privilege of confirmation concerning the canons, we cannot in law defer to you, since no canons as yet exist there to whom a privilege may be granted. To them indeed, when they shall have been instituted, both in these matters and in others at the obtaining of your prayers, in which with God we shall be able, we will the more willingly defer.

CAP. VI.

CHAPTER 6.

Non obstante iuramento de rebus ecclesiae non alienandis, potest episcopus propter indigentiam novam ecclesiam aedificare.

Notwithstanding the oath concerning the church’s goods not to be alienated, a bishop can, by reason of indigence, build a new church.

Coelestinus III.

Celestine 3.

Tua nos duxit (Et infra:) Praeterea, quia occasione iuramenti, quod de rebus ecclesiae non alienandis te asseris praestitisse, in locis tui episcopatus, in quibus populi habitantes oratoriis plurimum egere videntur, ne praetextu novarum ecclesiarum commissa tibi ecclesia destitui videatur, ecclesias formidas erigere, fraternitati tuae praesentium significatione mandamus, quatenus illius iuramenti occasione nullatenus praetermittas, quin populo indigenti super basilicarum institutione studeas salubriter providere.

Your letter has led us (And below:) Furthermore, because on the occasion of the oath which you assert you have taken about not alienating the goods of the church, in the places of your bishopric in which the peoples dwelling seem to be in very much need of oratories, lest under the pretext of new churches the church committed to you should seem to be left destitute, you fear to erect churches, we command your brotherhood, by the signification of these presents, that on account of that oath you by no means omit, but that you strive wholesomely to provide for the needy people concerning the institution of basilicas.

TITULUS XLIX. DE IMMUNITATE ECCLESIARUM, COEMITERII, ET RERUM, AD EAS PERTINENTIUM.

TITLE 49. ON THE IMMUNITY OF CHURCHES, OF THE CEMETERY, AND OF THINGS PERTAINING TO THEM.

CAP. I.

CHAPTER 1.

In domibus ecclesiarum non debet iudex laicus iudicare, nec hospitium quaerere.

In the houses of churches, a lay judge ought not to judge, nor to seek hospitality.

Ex synodo Ioannis Papae.

From the synod of Pope John.

Ut in domibus ecclesiarum neque missus, neque comes vel iudex publicus, vel minister quasi pro consuetudine placitum vel hospitium vindicent, sed in publicis locis domos constituant, in quibus placitum teneant, et etiam secundum antiquam consuetudinem hospitentur.

That in the houses of churches neither a missus, nor a count or public judge, nor a minister claim, as if by custom, a placitum or lodging; but that in public places they establish houses in which they may hold the placitum, and also lodge according to ancient custom.

CAP. II.

CHAPTER 2.

Tempore magnae necessitatis non debet aliquis excusari a murorum seu civitatis custodia H. d. secundum intellctum Panorm.

In a time of great necessity, no one ought to be excused from the custody of the walls or of the city, H. d., according to the understanding of the Panormitan.

Gregorius Archiepiscopo Tricensi.

Gregory to the Archbishop of Tricensis.

Pervenit (Et infra:) Fraternitas tua nullum neque per nostrae vel ecclesiae suae nomen aut quolibet alio modo excusari a murorum vigiliis patiatur; sed omnes ad hoc generaliter compellantur, quatenus cunctis vigilantibus melius [auxiliante Domino] valeat civitatis custodia procurari.

It has come (And below:) Let Your Fraternity allow no one to be excused from the vigils of the walls either by the name of our church or of his own church, or in any other way; but let all be generally compelled to this, so that, with all keeping vigil, the custody of the city may be better able to be procured [with the Lord aiding].

CAP. III.

CHAPTER 3.

Rusticus, adstrictus ad culturam agrorum ecclesiae, non potest illam deserere H. d. summando generaliter.

A rustic, bound to the cultivation of the church’s fields, cannot desert it. In this Distinction, summing up generally.

Idem Vitali Defensori Sardiniae.

The Same to Vitalis, Defender of Sardinia.

Indicatum est (Et infra:) Dictum est nobis etiam, quod rustici [possessionis] eiusdem [Caralitanae] ecclesiae, rura eius deserentes, in privatorum possessionibus culturam laboris exhibeant, ex qua re [agitur, ut possessiones ecclesiae, proprio in aliis occupato cultore, depereant, atque ad tributa sua persolvenda idoneae non exsistant;] quod experientia tua fieri non permittat.

It has been indicated (And below:) It has been said to us also that the rustics [of the possession] of the same [Caralitan] church, abandoning its fields, render the cultivation of labor on the possessions of private persons, from which matter [it comes about that the possessions of the church, with its own cultivator occupied among others, waste away, and are not fit for paying their tributes;] which your experience should not permit to be done.

CAP. IV.

CHAPTER 4.

Laici, collectas imponentes clericis vel ecclesiis, seu iurisdictionem eorum usurpantes, si moniti non desistunt, sunt excommunicati cum suis fautoribus; potest tamen episcopus cum clero eis in necessitate praebere subsidia.

The laity, imposing collections upon clerics or churches, or usurping their jurisdiction, if, when warned, they do not desist, are excommunicated with their fautors; nevertheless the bishop, together with the clergy, can provide them subsidies in necessity.

Ex concilio Lateranensi.

From the Lateran Council.

Non minus pro peccato eorum, qui faciunt, quam pro illorum detrimento, qui sustinent, grave nimis esse dignoscitur, quod In diversis mundi partibus consules civitatum et rectores, nec non et alii, qui potestatem habere videntur, tot onera frequenter imponunt ecclesiis, [et] ita gravibus eas et crebris exactionibus premunt, ut deterioris conditionis factum sub eis sacerdotium videatur, quam sub Pharaone fuerit, qui legis divinae notitiam non habebat. Ille quidem omnibus aliis servituti subactis sacerdotes suos et possessiones eorum in pristina libertate dimisit, et eis alimoniam de publico administravit. Isti vero onera sua fere universa imponunt ecclesiis, et tot angariis eas affligunt, ut eis illud, quod Hieremias deplorat, competere videatur : " Princeps prov inciarum facta est sub tributo; " sive quidem fossata, sive expeditiones, seu alia quaelibet sibi arbitrentur agenda, de bonis ecclesiarum et clericorum et pauperum Christi usibus deputatis volunt fere cuncta compleri.

No less, on account of the sin of those who do these things than on account of the detriment of those who endure them, it is recognized to be too grievous, that in various parts of the world the consuls of cities and the rectors, and likewise others who seem to have power, frequently impose so many burdens upon the churches, [and] thus press them with such heavy and frequent exactions that the priesthood seems to have been made under them of a worse condition than it was under Pharaoh, who did not have knowledge of the divine law. He indeed, with all others reduced to servitude, left his priests and their possessions in their former liberty, and administered sustenance to them from the public. These, however, impose almost all their burdens upon the churches, and afflict them with so many angaries that to them that which Jeremiah laments seems to apply: " The princess of the provinces has been made under tribute; " whether, indeed, trenches, or expeditions, or whatever other things they judge ought to be done, they wish almost everything to be completed from the goods of the churches and of the clerics and of the poor of Christ, assigned to uses.

Iurisdictionem etiam et auctoritatem episcoporum et aliorum praelatorum ita evacuant, ut nihil potestatis eis in suis videatur hominibus remansisse. Super quo dolendum [est] pro ecclesiis, dolendum etiam est nihilominus pro ipsis, qui timorem Dei et ecclesiastici ordinis reverentiam videntur penitus abiecisse. Quocirca sub anathematis districtione fieri de cetero talia severius prohibemus, nisi episcopus et clerus tantam necessitatem vel utilitatem adspexerint, ut absque ulla exactione ad relevandas communes utilitates, vel necessitates, ubi laicorum non suppetunt facultates, subsidia per ecclesias existiment conferenda. Si autem consules aut alii de cetero ista commiserint, et commoniti desistere forte noluerint, tam ipsi quam fautores eorum excommunicationi se noverint subiacere, nec [fidelium] communioni reddantur, donec satisfactionem fecerint competentem.

They likewise evacuate the jurisdiction and authority of bishops and of other prelates in such a way that no power seems to have remained to them over their own people. On which it is to be lamented [it is] for the churches; it is nonetheless to be lamented also for those themselves, who seem to have utterly cast off the fear of God and the reverence of ecclesiastical order. Wherefore, under the constraint of anathema, we more severely forbid such things to be done hereafter, unless the bishop and the clergy have regarded so great a necessity or utility that, without any exaction, for the relieving of common utilities or necessities, where the faculties of laymen do not suffice, they judge that subsidies ought to be conferred through the churches. But if the consuls or others hereafter shall have committed these things and, having been warned, perhaps have been unwilling to desist, let them know that both they and their abettors are subject to excommunication, nor are they to be restored to the communion [of the faithful], until they shall have made competent satisfaction.

CAP. V.

CHAPTER 5.

Causae sanguinis in ecclesia vel coemiteriis agitari non debent.

Cases of blood ought not to be litigated in church or in cemeteries.

Lucius III.

Lucius 3.

Quum ecclesia Dei secundum evangelicam veritatem domus orationis esse debeat, non spelunca latronum aut sanguinis forum : saeculares iudices causas, ubi de sanguinis effusione et corporali poena agitur, in ecclesiis vel coemiteriis agitare sub interminatione anathematis prohibemus. Absurdum enim est et crudele, ibi iudicium sanguinis exerceri, ubi est tutela refugii constituta.

Since the Church of God, according to evangelical truth, ought to be a house of prayer, not a den of robbers nor a forum of blood : we prohibit secular judges, under the threat of anathema, from conducting cases, where it is a matter of the shedding of blood and of bodily punishment, in churches or cemeteries. For it is absurd and cruel that a judgment of blood be exercised there, where the safeguard of refuge has been established.

CAP. VI.

CHAPTER 6.

Reus criminis, ad ecclesiam fugiens, non est violenter ab ea extrahendus, nec debet amplius praetextu criminis commissi damnari ad mortem vel ad aliam poenam corporalem: est tamen aliter legitime puniendus. Fallit in duobus casibus hic expressis. H. d. primo.

The defendant of a crime, fleeing to the church, is not to be violently dragged out from it, nor ought he, under the pretext of the crime committed, to be further condemned to death or to another corporal penalty: he is nevertheless to be lawfully punished otherwise. It fails in two cases here expressed. Here it is said first.

Servus, fugiens ad ecclesiam timore domini sui, est domino, de eius impunitate iuranti, restituendus. H. d. secundo.

A slave, fleeing to the church out of fear of his own master, is to be restored to his master, upon the latter swearing to his impunity. Here in the second.

Innocentius III. illustri Regi Scotiae.

Innocent III. To the illustrious King of Scotland.

Inter alia, quae nobis regalis providentia suis literis intimavit, quid de illis fieri debeat, qui maleficia perpetrantes confugiunt ad ecclesiam, ut pro reverentia sacri loci debitas poenas valeant evitare, sollicite requisivit. Nos ergo, Tuis quaestionibus respondentes, iuxta sacrorum statuta canonum et traditiones legum civilium ita duximus in huismodi distinguendum, quod fugiens ad ecclesiam aut liber, aut servus exsistit. Si liber, quantumcunque gravia maleficia perpetraverit, non est violenter ab ecclesia extrahendus, nec inde damnari debet ad mortem vel ad poenam; sed rectores ecclesiarum sibi obtinere debent membra et vitam.

Among other things, which the royal providence has made known to us by its letters, it has diligently inquired what ought to be done concerning those who, perpetrating malefactions, take refuge at the church, so that, for the reverence of the sacred place, they may be able to avoid the due penalties. We therefore, responding to Your questions, according to the statutes of the sacred canons and the traditions of the civil laws, have thus judged in a case of this sort to be distinguished: that the one fleeing to the church is either a free person or a slave. If free, however grievous malefactions he may have perpetrated, he is not to be violently dragged out from the church, nor from there ought he to be condemned to death or to punishment; but the rectors of the churches ought to secure for him his limbs and life.

Super hoc tamen, quod inique fecit, est alias legitime puniendus; et hoc verum est, nisi publicus latro fuerit, vel nocturnus depopulator agrorum, qui, dum itinera frequentata vel publicas stratas obsidet aggressionis insidiis, pro facinoris magnitudine, [quum et communem utilitatem impediat, et nocere omnino moliatur,] ab ecclesia extrahi potest, impunitate non praestita, secundum canonicas sanctiones. Si vero servus fuerit, qui confugerit ad ecclesiam, postquam de impunitate sua dominus eius clericis iuramentum praestiterit, ad servitium domini sui redire compellitur etiam invitus; alioquin a domino poterit occupari. Tu ergo, fili carissime, quum in regno tuo aliquid horum contigerit, iuxta praemissam distinctionem sic procedere studeas quod honor ecclesiarum et immunitas servetur illaesa et malignandi facultas pravae voluntatis hominibus auferatur. [Dat.

For this, nevertheless, which he has done unjustly, he is otherwise to be legitimately punished; and this is true, unless he should have been a public robber, or a nocturnal depopulator of fields, who, while he besets frequented routes or public highways with ambushes of aggression, on account of the magnitude of the crime, [since he both hinders the common utility, and altogether endeavors to harm,] can be extracted from the church, impunity not being afforded, according to canonical sanctions. But if he should be a servant who has fled to the church, after his lord has given to the clerics an oath concerning his impunity, he is compelled to return to the service of his lord even unwilling; otherwise he may be seized by the lord. You therefore, dearest son, when in your kingdom any of these things shall occur, according to the aforesaid distinction strive to proceed thus, that the honor of the churches and immunity be kept unharmed, and that the capacity for malignity be taken away from men of perverse will. [Given.

Laterani 1200.]

[Given at the Lateran1200.]

CAP. VII.

CHAPTER 7.

Clerici non debent necessitatibus seu utilitatibus civitatum seu aliorum locorum, etiam ubi laicorum non suppetunt facultates, subvenire, nisi prius Romanus Pontifex consulatur. Hoc primo Sententiae et constitutiones, editae a laicis collectantibus ecclesiam, sunt ipso iure irritae, nec ullo tempore convalescunt. Hoc secundo.

Clerics ought not to subvene to the necessities or utilities of cities or of other places, even where the resources of laymen do not suffice, unless the Roman Pontiff is first consulted. This first: Judgments and constitutions, issued by laymen levying upon the Church, are by the law itself null and void, nor do they at any time become valid. This secondly.

Rectores, excommunicati ob gravamina praemissa, remanent excommunicati, etiam post depositum officium; nihilominus excommunicati sunt successores, nisi satisfecerint infra mensem. Hoc tertio. Hoc dicit ad maiorem declarationem et pro novitiis.

Rectors, excommunicated on account of the aforesaid grievances, remain excommunicated, even after deposition from office; nonetheless the successors are excommunicated, unless they have made satisfaction within a month. This, third. He says this for greater declaration and for novices.

Idem in concilio generali.

The same in the general council.

Adversus consules et rectores civitatum, vel alios, qui ecelesias et ecclesiasticos viros talliis seu collectis et exactionibus aliis aggravare nituntur, volens immunitati ecclesiasticae Lateranense concilium providere, praesumptionem huiusmodi sub anathematis districtione prohibuit, transgressores et fautores eorum excommunicationi subiacere praecepit, donec satisfactionem impenderint competentem. Verum, si quando forte episcopus simul cum clericis tantam necessitatem vel utilitatem perspexerit, ut absque ulla coactione ad relevandas utilitates vel necessitates communes, ubi laicorum non suppetunt facultates, subsidia duxerit per ecclesias conferenda, praedicti laici humiliter et devote recipiant cum gratiarum actione. Propter imprudentiam tamen quorundam Romanus Pontifex prius consulatur, cuius interest communibus utilitatibus providere.

Against consuls and rectors of cities, or others who strive to aggravate churches and ecclesiastical men with tallages or collections and other exactions, the Lateran Council, wishing to provide for ecclesiastical immunity, prohibited such presumption under the severity of anathema, and ordered that transgressors and their abettors be subject to excommunication until they shall have rendered suitable satisfaction. However, if at any time perhaps the bishop together with the clerics shall have perceived such a necessity or utility that, without any coercion, for the relieving of common utilities or necessities, where the resources of the laity do not suffice, subsidies ought to be conferred through the churches, let the aforesaid laymen humbly and devoutly receive them with thanksgiving. On account, however, of the imprudence of certain persons, let the Roman Pontiff first be consulted, whose concern it is to provide for common utilities.

Quia vero nec sic quorundam malitia contra Dei ecclesiam conquievit, adiicimus, ut constitutiones et sententiae, quae a talibus vel de ipsorum mandato fuerint promulgatae, inanes et irritae habeantur, nullo unquam tempore valiturae. Ceterum, quia fraus et dolus alicui patrocinari non debent, nullus vano decipiatur errore, ut infra tempus regiminis sustineat anathema, quasi post illud non sit ad satisfactionis debitum compellendus. Nam et ipsum, qui satisfacere recusaverit, et successorem ipsius, nisi satisfecerit infra mensem, manere decernimus ecclesiastica censura conclusum, donec satisfecerit competenter, quum succedat in onere qui substituitur in honore.

Because indeed not even thus has the malice of certain men against God’s Church lain quiet, we add that the constitutions and sentences which have been promulgated by such persons or by their mandate are to be held void and of no effect, to be valid at no time ever. Moreover, because fraud and deceit ought not to give patronage to anyone, let no one be deceived by a vain error, so as to bear anathema only within the time of governance, as if after that he were not to be compelled to the debt of satisfaction. For both the very one who has refused to make satisfaction, and his successor, unless he shall have satisfied within a month, we decree to remain enclosed under ecclesiastical censure until he shall have competently satisfied, since he who is substituted in honor succeeds to the burden.

CAP. VIII.

CHAPTER 8.

Praelati, pius debito a subditis extorquentes, praetextu procurationis vel alterius servitii impensi legato vel alteri, illud restituent, et tantundem pauperibus erogabunt.

Prelates, extorting from their subjects under the pretext of a pious debt, of a procuration, or of another service expended for a legate or someone else, shall restore that, and shall disburse just as much to the poor.

Idem in eodem.

The same in the same.

Quia plerique praelati, ut procurationem aut servitium aliquod impendant legato vel alii, plus extorquent a subditis quam solvant, et in eorum damnis lucra sectantes quaerunt praedam potius quam subsidium in subiectis, id de cetero fieri prohibemus. Quod si quis forte praesumpserit, et sic extorta restituat, et tantundem cogatur pauperibus elargiri; superior autem, cui [super hoc] fuerit querela deposita, si negligens fuerit in huiusmodi exsecutione statuti, canonicae subiaceat ultioni.

Because many prelates, in order to expend a procuration or some service for a legate or another, extort more from their subjects than they pay, and, pursuing profits in their losses, seek plunder rather than assistance among their subjects, we forbid this to be done henceforth. But if anyone should perchance presume to do so, let him both restore what was thus extorted, and be compelled to bestow just as much upon the poor; moreover, the superior, to whom a complaint [super hoc] shall have been lodged, if he is negligent in the execution of a statute of this sort, shall be subject to canonical punishment.

CAP. IX.

CHAPTER 9.

Ecclesia non consecrata, in qua divina officia celebrantur, gaudet immunitate.

A church not consecrated, in which the divine offices are celebrated, enjoys immunity.

Gregorius IX. Astoricensi.

Gregory 9. To the Astorgan.

Ecclesiae, in qua divina mysteria celebrantur, licet adhuc non exstiterit consecrata, nullo iure privilegium immunitatis adimitur : quia obsequiis divinis dedicata nullius est temerariis ausibus profananda. [Si ecclesia etc. (cf. c.10.de cons. eccl.

The church, in which divine mysteries are celebrated, although it has not yet been consecrated, is deprived of the privilege of immunity by no law : because, dedicated to divine services, it is not to be profaned by anyone’s rash audacity. [If the church etc. (cf. ch.10.on the consecration of churches

III. 40.)Dat. Lat. XII.

3. 40.)Given at the Lateran, 12.

Kal. Iun. 1233.]

Kalends of June 1233.]

CAP. X.

CHAPTER 10.

Qui sub spe immunitatis in ecclesiis vel coemeteriis delinquunt, immunitate non gaudent.

Those who, under the hope of immunity, offend in churches or cemeteries do not enjoy immunity.

Idem Toletano et Compostellano Archiepiscopis.

The same, to the Archbishops of Toledo and Compostela.

Immunitatem ecclesiasticam (Et infra:) Nonnulli, impunitatem suorum excessuum per defensionem ecclesiae obtinere sperantes, homicidia et mutilationes membrorum in ipsis ecclesiis vel earum coemiteriis committere non verentur : qui, nisi per ecclesiam, ad quam confugiunt, crederent se defendi, nullatenus fuerant commissuri. (Et infra:) Quum in eo, in quo delinquit, puniri quis debeat, et frustra legis auxilium invocet qui committit in legem : mandamus, quatenus publice nuncietis, tales non debere gaudere immunitatis privilegio, quo faciunt se indignos.

Ecclesiastical immunity (And below:) Some, hoping to obtain impunity for their excesses through the defense of the church, do not fear to commit homicides and mutilations of members in the very churches or their coemeteries: who, unless they believed themselves to be defended by the church to which they flee, would by no means have committed them. (And below:) Since one ought to be punished in that wherein he delinquishes, and he who commits against the law invokes the aid of the law in vain: we command that you publicly announce that such persons ought not to enjoy the privilege of immunity, of which they make themselves unworthy.

TITULUS L. NE CLERICI VEL MONACHI SAECULARIBUS NEGOTIIS SE IMMISCEANT.

TITLE 50. THAT CLERICS OR MONKS NOT INVOLVE THEMSELVES IN SECULAR AFFAIRS.

CAP. I.

CHAPTER 1.

Enumerat concilium multa saecularia negotia, a quibus iubet clericos et monachos abstinere. Et sunt XIV., si recte numerentur.

The council enumerates many secular affairs, from which it orders clerics and monks to abstain. And they are 14, if they be rightly numbered.

Ex concilio Maguntino.

From the Council of Mainz.

Multa sunt negotia saecularia, de quibus pauca perstringamus, ad quae pertinet omnis carnalis concupiscentia. Quicquid plus iusto appetit homo, turpe lucrum est. Munera iniusta accipere vel etiam dare.

There are many secular affairs, of which let us briefly touch upon a few—those to which all carnal concupiscence pertains. Whatever a man desires beyond what is just is filthy lucre. To accept unjust gifts, or even to give them.

Pro aliquo saeculari quaestu pretio aliquem conducere. Contentiones, vel lites, vel rixas amare. In placitis saecularibus disputare, excepta defensione orphanorum aut viduarum.

To hire someone for a price for some secular gain. To love contentions, lawsuits, or brawls. To dispute in secular pleas, except for the defense of orphans or widows.

Conductores saecularium rerum aut procuratores esse. Turpis verbi vel facti esse ioculatorem, vel iocum saecularem diligere. Aleas amare.

To be contractors of secular things or procurators. To be a jester of base word or deed, or to love secular jesting. To love dice-games.

Ornamentum inconveniens proposito suo quaerere. In deliciis vivere velle. Gulam et ebrietatem sequi.

To seek an ornament inconvenient to one’s purpose. To wish to live in delights. To follow gluttony and drunkenness.

Pondera iniusta vel mensuras habere. Negotium iniustum exercere. Nec tamen iustum negotium est contradicendum propter necessitates diversas, quia legimus, sanctos Apostolos negotiatos fuisse, et in regula B. Benedicti praecipitur provideri, per quorum manus negotia monasterii procurentur.

To have unjust weights or measures. To exercise unjust business. Nor, however, is just business to be contradicted on account of diverse necessities, since we read that the holy Apostles engaged in business, and in the Rule of Blessed Benedict it is prescribed that provision be made, through whose hands the business of the monastery may be managed.

Canes et aves sequi ad venandum, et omnibus quibuslibet causis superfluis interesse. Ecce talia et his similia ministris altaris Domini, nec non et monachis omnino contradicimus, de quibus ait Apostolus : " Nemo, militans Deo, imp licat se negotiis saecularibus. "

To follow dogs and birds for hunting, and to take part in all superfluous matters of whatever kind. Behold, such things and the like we utterly forbid to the ministers of the altar of the Lord, and also to monks, about whom the Apostle says : " No one, soldiering for God, entangles himself in secular affairs. "

CAP. II.

CHAPTER 2.

Clerici non debent esse ministri vel procuratores laicorum; quod si contra fecerint, et deprehendantur in fraude, non subvenitur eis ab ecclesia.

Clerics ought not to be ministers or procurators of laymen; but if they do otherwise and are discovered in fraud, no aid is afforded them by the church.

Eugenius Papa Lucanensi Episcopo.

Eugene the Pope to the Bishop of Lucania.

Sacerdotibus autem et clericis tuis denuncies publice, ne ministri laicorum fiant, nec in rebus eorum procuratores exsistant. Quod si postmodum facere praesumpserint, et occasione ipsius administrationis propter pecuniariam causam deprehendantur in fraude, indignum est eis ab ecclesia subveniri, per quos constat in ecclesia scandalum generari.

To your priests and clerics, however, you shall publicly notify that they are not to become ministers of laymen, nor to be procurators in their affairs. But if thereafter they presume to do this, and on the occasion of that very administration they are detected in fraud for a pecuniary cause, it is unworthy that they be aided by the Church, through whom it is evident that scandal is generated in the Church.

CAP. III.

CHAPTER 3.

Religiosi professi, exeuntes ad audiendas leges vel physicam, nisi infra duos menses ad claustrum redeant, excommunicati sunt, et in nulla causa patrocinari possunt, et in choro, et in capitulo et ceteris erunt ultimi, et sine dispensatione Papae non promoventur.

Professed religious, going out to hear laws or physics, unless within two months they return to the cloister, are excommunicated, and in no cause can they act as patrons/advocates, and in choir, and in chapter and other matters they shall be last, and without the Pope’s dispensation they are not promoted.

Alexander III. in concilio Turonensi.

Alexander 3. in the council of Tours.

Non mag nopere antiqui hostis invidia infirma membra ecclesiae praecipitare laborat, sed manum mittit ad desiderabiliora eius, et electos quoque nititur supplantare, dicente scriptura: "Escae eius electi. "Multorum siquidem casum operari se reputat, ubi pretiosius aliquod membrum ecclesiae sua fuerit calliditate detractum. Et Inde nimirum est, quod in angelum lucis se more solito transfigurans, sub obtentu languentium fratrum consulendi corporibus et ecclesiastica negotia fidelius pertractandi, regulares quosdam ad legendas leges et confectiones physicales ponderandas de claustris suis educit.

Not so much does the ancient enemy, by envy, strive to precipitate the infirm members of the church, but he stretches out his hand to her more desirable things, and he likewise strives to supplant the elect, Scripture saying: "His food is the elect." For he reckons that he works the downfall of many, when some more precious member of the church has been drawn away by his cunning. And Hence indeed it is that, transfiguring himself, in his accustomed manner, into an angel of light, under the pretext of consulting for the bodies of languishing brothers and of more faithfully handling ecclesiastical business, he leads certain regulars out of their cloisters to read laws and to weigh confections of physic.

Unde, ne sub occasione scientiae spirituales viri mundanis rursus actionibus involvantur, et in interioribus ex eo ipso deficiant, ex quo se aliis putant in exterioribus providere, per praesentis concilii assensum statuimus, ut nulli omnino post votum religionis, et post factam in aliquo loco religioso professionem ad physicam legesve mundanas legendas permittantur exire. Si vero exierint, et ad claustrum suum infra duorum mensium spatium non redierint, sicut excommunicati ab omnibus evitentur, et in nulla causa, si patrocinium praestare voluerint, audiantur. Reversi autem in choro, capitulo, mensa et ceteris ultimi fratrum [semper] exsistant, et, nisi forte ex misericordia sedis apostolicae, totius spem promotionis amittant.

Whence, lest under the pretext of knowledge spiritual men be again entangled in worldly actions, and in interior things fail from that very thing whence they think they are providing for others in exterior things, by the assent of the present council we decree that after the vow of religion and after profession made in some religious place, none at all be permitted to go out to read physic or secular laws. But if they shall have gone out, and shall not have returned to their cloister within the space of two months, let them be avoided by all as excommunicated, and in no case, if they should wish to furnish patronage, let them be heard. Returned, moreover, in choir, chapter, table, and the rest, let them be the last of the brothers [always], and, unless perhaps by the mercy of the Apostolic See, let them lose the hope of all promotion.

CAP. IV.

CHAPTER 4.

Clericus, generalis procurator vel iustitiarius principis saecularis deponendus est, et, si religiosus est, gravius punietur.

The cleric, general procurator or justiciar of the secular prince, is to be deposed, and, if he is religious, he will be punished more gravely.

Idem in concilio Lateranensi.

The same in the Lateran Council.

Sed nec procurationes villarum aut iurisdictiones etiam saeculares sub aliquibus principibus et saecularibus viris, ut iustitiarius eorum fiat, clericorum quisquam exercere praesumat. Si quis autem adversus haec venire tentaverit, quia contra doctrinam Apostoli, dicentis : " Nemo, militans Deo, imp licet se saecularibus negotiis, " saeculariter agit ab ecclesiastico fiat ministerio alienus pro eo, quod, officio clericali neglecto fluctibus saeculi, ut potestatibus [saeculi] placeat, se immergit. Districtius autem decernimus puniendum, si religiosorum quisquam aliquid praedictorum ausus fuerit attentare.

But let not any of the clerics presume to exercise the procurations of villas or jurisdictions, even secular ones, under any princes and secular men, so that he become their justiciar. If, however, anyone shall attempt to go against these things, since, contrary to the doctrine of the Apostle, saying : "No one, soldiering for God, entangles himself in secular affairs," acting in a secular manner let him be made alien from ecclesiastical ministry, for this reason: that, the clerical office neglected, into the billows of the world, in order to please the powers [of the world], he plunges himself. We decree, moreover, that he is to be punished more strictly, if anyone of the religious shall have dared to attempt any of the aforesaid.

CAP. V.

CHAPTER 5.

Clericus, iudicium sanguinis exercens, ab officio et beneficio deponitur et excommunicatus est habens officium praepositi saecularis, si monitus non desistat.

A cleric, exercising the judgment of blood, is deposed from office and benefice, and, having the office of a secular provost, is excommunicated if, when warned, he does not desist.

Idem Cantuariensi Archiepiscopo.

The same to the Archbishop of Canterbury.

Clericis, in sacris ordinibus constitutis, ex concilio Toletano iudicium sanguinis agitare non licet. Unde prohibemus, ne aut per se truncationes membrorum faciant, aut iudicent inferendas. Quodsi quis tale quid fecerit, honore privetur et loco.

To clerics established in sacred orders, by the Council of Toledo, it is not permitted to agitate the judgment of blood. Whence we forbid that they either themselves perform truncations of limbs, or adjudge them to be inflicted. But if anyone shall have done such a thing, let him be deprived of honor and place.

Iubemus etiam sub interminatione anathematis, ne quis sacerdos officium habeat vicecomitis aut praepositi saecularis. (Et infra: [cf. c.7.de vita et hon. III.1.]) Si quis autem contra hoc venire praesumpserit, et commonitus emendare noluerit, excommunicationi subiaceat.

We also command, under the threat of anathema, that no priest hold the office of sheriff or secular provost. (And below: [cf. ch.7.de vita et hon. 3.1.]) But if anyone shall presume to go against this, and, having been warned, is unwilling to amend, let him be subject to excommunication.

CAP. VI.

CHAPTER 6.

Non licet clericis vel monachis lucri causa negotiari. Hoc primo Monachi nequeunt nomine proprio conductas possessiones habere. Hoc secundo.

It is not permitted for clerics or monks to engage in trade for the sake of profit. This first: Monks are not able to have leased possessions in their own name. This secondly.

Laicis non debet ecclesia titulo conductionis concedi. Hoc tertio.

A church ought not to be conceded to the laity under the title of lease. This, third.

Idem Londonensi Episcopo.

The same to the Bishop of London.

Secundum instituta praedecessorum nostrorum sub interminatione anathematis prohibemus, ne monachi vel clerici causa lucri negotientur, et ne monachi vel a clericis vel a laicis suo nomine firmas habeant, neque laici ecclesias ad firmam teneant.

According to the institutes of our predecessors, under the threat of anathema we forbid that monks or clerics negotiate for the sake of lucre, and that monks have leases in their own name, either from clerics or from laymen, nor that laymen hold churches to farm.

CAP. VII.

CHAPTER 7.

Monachi incorrigibiles de monasterio expelluntur, et reformabitur monasterium de fratribus alterius ordinis, si de monachis eiusdem ordinis reformari non potest.

Incorigible monks are expelled from the monastery, and the monastery will be reformed from brothers of another order, if it cannot be reformed from monks of the same order.

Idem eidem.

The same to the same.

Relatum est auribus nostris, quod monachi de H. saeculariter vivunt, et alios exemplo suo corrumpunt. Ideoque mandamus, quatenus eos ad observantiam monasticae regulae appellatione remota compellas, vel, si tibi restiterint ausu temerario, eis eiectis, fratres alterius ordinis, si non potest praescriptum monasterium in suo ordine reformari, in illud inducas, ut labores impiorum iusti edant, et illi tandem rubore perfusi ad sui ordinis observantiam revertantur.

It has been reported to our ears that the monks of H. live in a secular manner, and corrupt others by their example. Therefore we command that you compel them to the observance of the monastic rule, appeal removed; or, if they resist you with rash boldness, with them cast out, you are to introduce brothers of another order into it, if the aforesaid monastery cannot be reformed in its own order, so that the just may eat the labors of the impious, and that they, at length suffused with shame, may return to the observance of their own order.

CAP. VIII.

CHAPTER 8.

Clerici in sacris compellendi sunt per beneficiorum subtractionem, ut desistant a tabellionatus exercitio.

Clerics in holy orders are to be compelled, through the subtraction of their benefices, to desist from the exercise of the tabellionate.

Innocentius III. Esculano Episcopo.

Innocent III. To the Bishop of Asculum.

Sicut te accepimus referente, quum venerabilis frater noster Hostiensis episcopus olim per tuam transiens civitatem tibi dederit in mandatis, ut presbyteros, diaconos [et subdiaconos,] quos ibidem invenit passim tabellionatus officium exercentes, excommunicationis vinculo innodares, et eos, qui ab illis publica reciperent instrumenta, tu, licet id feceris, ex mandato [tamen] episcopi dicti dissimulasti postmodum de subdiaconis, donec qualiter contra ipsos et alios in sacris ordinibus constitutos deberes procedere, sedem duceres apostolicam consulendam. Quocirca Fraternitati tuae per apostolica scripta mandamus, quatenus clericis in sacris ordinibus constitutis tabellionatus officium per beneficiorum [suorum] subtractionem appellatione postposita interdicas. [Dat.

As we have received from your report, when our venerable brother, the Bishop of Ostia, formerly, while passing through your city, had given you in mandates that you should bind with the bond of excommunication the priests, deacons [and subdeacons,] whom he found there everywhere exercising the office of tabellionate, and those who were receiving public instruments from them, you, although you did this, by mandate [nevertheless] of the said bishop, afterward passed over the subdeacons in silence, until, as to how you ought to proceed against them and others constituted in sacred orders, you should deem the Apostolic See to be consulted. Wherefore, to your Fraternity by apostolic writings we command, that you interdict to clerics constituted in sacred orders the office of tabellionate by the subtraction of their [own] benefices, appeal set aside. [Dated.

Lat. VI. Kal. Dec.

Lateran. November 26.

Pont. nostr. Ao. XIV. 1211.]

Our pontificate, Year 14. 1211.]

CAP. IX.

CHAPTER 9.

Clericus nec dictare nec proferre sententiam sanguinis debet, nec quicquam aliud exercere, per quod ad vindictam sanguinis tendatur, vel purgatione vulgari opem praestare non debet.

A cleric ought neither to dictate nor to proffer a sentence of blood, nor to exercise anything else by which one would tend toward the vengeance of blood, nor ought he to render aid by vulgar purgation (trial by ordeal).

Idem in concilio generali.

The same in the general council.

Sententiam sanguinis nullus clericus dictet aut proferat, sed nec sanguinis vindictam exerceat, aut ubi exerceatur intersit. Si quis autem huiusmodi occasione statuti ecclesiis vel ecclesiasticis personis aliquod praesumpserit inferre dispendium, per censuram ecclesiasticam compescatur. Nec quisquam clericus literas dictet aut scribat pro vindicta sanguinis destinandas, unde in curiis principum haec sollicitudo non clericis, sed laicis committatur.

Let no cleric dictate or pronounce a sentence of blood, nor exercise a vengeance of blood, nor be present where it is exercised. But if anyone, on the occasion of such a statute, shall presume to inflict any loss upon churches or ecclesiastical persons, let him be restrained by ecclesiastical censure. Nor let any cleric dictate or write letters destined for the vengeance of blood, wherefore in the courts of princes this solicitude is to be entrusted not to clerics, but to laity.

Nullus quoque clericus ruptariis vel ballistariis, aut huiusmodi viris sanguinum praeponatur, nec ullam chirurgiae artem subdiaconus, diaconus vel sacerdos exerceat, quae adustionem vel incisionem inducit. Nec quisquam purgationi aquae ferventis vel frigidae seu ferri candentis ritum cuiuslibet benedictionis aut consecrationis impendat, salvis nihilominus prohibitionibus, de monomachiis sive duellis antea promulgatis.

Let no cleric be set over sappers or arbalesters, or over such men of blood; nor let a subdeacon, deacon, or priest practice any art of surgery that entails cauterization or incision. Nor let anyone bestow any rite of blessing or consecration upon the purgation by boiling or cold water or by glowing iron, the prohibitions regarding monomachies or duels previously promulgated nonetheless remaining in force.

CAP. X.

CHAPTER 10.

Constitutio Turonensis concilii, puniens religiosos audientes leges vel physicam, est canon latae sententiae, et incidentes in illam debent per ordinarios puniri. Hoc primo. Secundo extendit dictam constitutionem ad habentes dignitates et personatus, et ad presbyteros.

The constitution of the Council of Tours, punishing religious who are attending to laws or physics (medicine), is a canon of a sentence incurred ipso facto, and those falling into it ought to be punished by the ordinaries. This first. Secondly, it extends the said constitution to those holding dignities and personates, and to presbyters.

Honorius III.

Honorius 3.

Super specula (Et infra: [cf. c.5.de mag. V.5.])Sane, licet fallax sit gratia ceterarum scientiarum, et vana etiam pulchritudo, quum frumentum electorum et vinum germinans virgines iuxta prophetam sit bonum super omnia et sit pulchrum: quia tamen regulares quidam, claustrale silentium et legem Domini, animas convertentem et sapientiam dantem parvulis, quam super aurum et topazion amare debuerant, respuentes, abeunt post vestigia gregum, et illicite se convertunt ad pedissequas amplectendas, quae plausum desiderant populorum, Contra regiosas personas, de claustris exeuntes ad audiendum leges vel physicam, felicis memoriae Alexander praedecessor noster olim statuit in concilio Turonensi, ut, nisi infra duorum mensium spatium ad claustrum redierint, sicut excommunicati ab omnibus evitentur, et in nulla causa, si patrocinium praestare voluerint, audiantur. Reversi autem in choro, mensa, capitulo et ceteris ultimi fratrum exsistant, et, nisi forte ex misericordia sedis apostolicae, totius spem promotionis amittant.

Upon the watchtowers (And below: [cf. ch.5.on mag. 5.5.])Indeed, although the grace of the other sciences be fallacious, and even beauty vain, since the grain of the elect and the wine germinating virgins, according to the prophet, is good above all and is fair: yet because certain regulars, spurning the cloistral silence and the law of the Lord, converting souls and giving wisdom to little ones, which they ought to have loved above gold and topaz, go away after the footsteps of the flocks, and illicitly turn themselves to embrace handmaids, who desire the applause of the peoples, Against religious persons, going out from the cloisters to hear laws or physics, Alexander of happy memory, our predecessor, once established in the Council of Tours, that, unless within the space of two months they shall have returned to the cloister, they are to be shunned by all as excommunicated, and in no cause, if they should wish to furnish advocacy, are they to be heard. But when they have returned, let them stand as the last of the brothers in choir, at table, in chapter, and in the rest, and, unless perhaps by the mercy of the Apostolic See, let them lose the hope of all promotion.

Verum, quia nonnulli ex talibus propter quorundam opiniones diversas excusationis aliquid assumebant, nos, volentes, ut tales de cetero ipso facto sententiam excommunicationis incurrant, districte praecipiendo mandamus, quatenus tam a dioecesanis et capitulis ipsorum, quam etiam a ceteris episcopis, in quorum dioecesibus in huiusmodi student, tales sublato appellationis obstaculo excommunicati et praedictis poenis obnoxii publice nuncientur. [Quia vero theologiae studium cupimus ampliari, ut dilatato sui tentorii loco et funiculos suos faciat longiores, ut sit fides catholica circumcincta muro inexpugnabili bellatorum, quibus resistere valeat adscendentibus ex adverso : ad archidiaconos, decanos, plebanos, praepositos, cantores et alios clericos personatus habentes, nec non et presbyteros, nisi ab his infra spatium praescriptum destiterint, hoc extendi volumus et mandamus, et appellatione postposita firmiter observari. Nam quum sint multi etc.

However, because some from among such persons were assuming some excuse on account of certain men’s diverse opinions, we, wishing that such persons henceforth incur by the very fact the sentence of excommunication, strictly by injunction command that both by their diocesans and their chapters, and also by the other bishops in whose dioceses they study in things of this sort, such persons, the obstacle of appeal having been removed, be publicly announced as excommunicated and liable to the aforesaid penalties. [But, because we desire the study of theology to be enlarged, that, the place of its tent having been widened, it may make its cords longer, so that the Catholic faith may be girded with an unassailable wall of warriors, with which it may be able to resist those ascending from the opposite side: to archdeacons, deans, plebans, provosts, cantors and other clerics holding personates, and likewise also priests, unless they desist from these within the prescribed space, we will and command this to be extended, and, appeal set aside, to be firmly observed. For since there are many etc.

Dat. Viterbii X. Kal. Dec.

Given at Viterbo, on the 10th day before the Kalends of December.

Pont. nostr. Ao. IV. 1219.]

Of our pontificate, year 4. 1219.]

FINIS LIBRI TERTII.

END OF BOOK THREE.