Martin of Braga: Canons of St. Martin

Domno beatissimo atque apostolicae sedis honore suscipiendo in Christo fratri Nitigisio episcopo vel universo concilio Lucensis ecclesiae Martinus episcopus.

To the most blessed lord, receiving the honor of the Apostolic See, and to the brother in Christ, Nitigisus, bishop, or to the whole council of the Church of Lucca, Martinus, bishop.

Sancti canones qui in partibus Orientis ab antiquis patribus constituti sunt Graeco prius sermone conscripti sunt, postea autem succedenti tempore in Latina lingua translati sunt. Et quia difficile est ut simplicius aliquid ex alia lingua transferatur in alteram, simulque et illud accidit, ut in tantis temporibus scriptores aut non intellegentes aut dormitantes multa praetermittant, et propterea in ipsos canones aliqua apud simpliciores videantur obscura, ideo visum est ut cum omni diligentia et ea quae per translatores obscurius dicta sunt et ea quae per scriptores sunt immutata, simplicius et emendatius restaurarem, hoc simul observans, ut illa quae ad episcopos vel universum pertinent clerum una parte conscripti sint, similiter et quae ad laicos pertinent simul sint adunata, ut de quo capitulo aliquis scire voluerit possit celerius invenire.

The sacred canons which in the parts of the East were established by the ancient fathers were first written in the Greek tongue, and afterwards, in succeeding time, were translated into the Latin language. And because it is difficult that anything be transferred from one language into another without loss, and likewise it happened that in so long a time writers, either not understanding or sleeping, omitted many things, and therefore some things in the very canons seem obscure to the simple, it seemed fitting that, with all diligence, I should restore both those things which by translators were more obscurely expressed and those which by writers were altered, more plainly and more accurately; observing this also, that those matters which pertain to bishops or to the whole clergy be written together in one part, and likewise those which pertain to the laity be joined together, so that concerning whatever chapter anyone wishes to know he may be able to find it more quickly.

I. De electione episcopi.

1. On the election of a bishop.

Non liceat populo electionem facere eorum qui ad sacerdotium provocantur, sed iudicium sit episcoporum, ut ipsi eum qui ordinandus est probent, si in sermone et fide et in spituali vita edoctus est.

Let it not be permitted for the people to make the election of those who are called to the priesthood, but let the judgment be of the bishops, that they themselves approve the one who is to be ordained, if he has been instructed in doctrine and faith and in spiritual life.

II. De ordinando episcopo.

2. Concerning the ordination of a bishop.

Episcopum oportet maxime quidem ab omni concilio constitui; sed si hoc aut pro necessitate aut pro longinquitate itineris difficile fuerit, ex omnibus tres colligantur et omnium praesentium vel absentium subscriptiones teneantur, et sic postea ordinatio fiat. Huius autem rei potestas in omni provincia ad metropolitanum pertineat episcopum.

A bishop ought above all to be constituted by the whole council; but if this is difficult either from necessity or from the long distance of travel, let three be chosen from the whole and let the subscriptions of all, whether present or absent, be retained, and so afterwards let the ordination be made. The power over this matter in every province pertains to the metropolitan bishop.

III. De evacuanda ordinatione quae absente metropolitano fuerit facta.

3. Concerning the annulment of an ordination which was made in the metropolitan's absence.

Non debet ordinari episcopus absque consilio et praesentia metropolitani episcopi. Adesse autem oportet omnes qui sunt in provincia sacerdotes, quos per suam debet epistolam convocare. Et si quidem omnes concurrerint, melius; si autem hoc difficile fuerit, pluriores oportet occurrere.

A bishop ought not to be ordained without the counsel and presence of the metropolitan bishop. Moreover all the priests who are in the province ought to be present, whom he must convoke by his own letter. And if indeed all shall have assembled, so much the better; but if this be difficult, a larger number ought to meet.

Qui autem non venerit praesentiam sui per suas epistolas faciat, et sic omnium facto consensu ordinationem episcopi fieri oportet. Si autem aliter praeter quod a nobis terminatum est fuerit factum, talem ordinationem nihil praevalere decernimus. Si autem secundum canones ordinatio episcopi fuerit facta et aliquis contra suam malitiam in aliquo contradixerit, plurimorum consensus obtineat.

But he who does not come shall make his presence known by his letters, and thus, with all having given their consent, the ordination of a bishop ought to be made. If, however, anything has been done otherwise than what was determined by us, we decree that such an ordination shall prevail for nothing. But if the ordination of a bishop has been made according to the canons and someone, by his own malice, has objected in any matter, let the consensus of many obtain.

IV. De primatu metropolitani.

4. On the primacy of the metropolitan.

Per singulas provincias oportet episcopum cognoscere primatum metropolitani episcopi et ipsum curam suscipere, nihil autem agere reliquos episcopos praeter eum, secundum quod antiquitus a patribus nostris constitutum continetur in canone, propter quod et metropolitanus episcopus nihil sibi praesumptive adsumat absque consilio ceterorum.

Through each province it is fitting that the bishop recognize the primacy of the metropolitan bishop and submit to his care, and do nothing against the other bishops apart from him, according to what is contained in the canon long established by our fathers; wherefore the metropolitan bishop too should not presumptively arrogate anything to himself without the counsel of the others.

V. De eo qui per ambitionem de inferiori civitate ad maiorem transire vult.

5. Concerning him who, by ambition, wishes to transfer from a lower city to a greater.

Si quis in parte alicuius fuerit ambitior inventus, sive episcopus sive presbyter sive diaconus, de inferiori civitate non transeat ad maiorem. Quod si quis contra haec magni concilii constituta importunus exstiterit, omnimodo evacuetur huiusmodi factum, et suae iterum restauretur ecclesiae, cuius episcopus aut presbyter aut diaconus prius fuerat constitutus.

If anyone is found more ambitious in the district of another, whether bishop or presbyter or deacon, he shall not transfer from a lesser city to a greater. But if anyone, contrary to these constitutions of the great council, prove importunate, let such an act be utterly annulled, and let him be restored again to the church of which he had before been constituted bishop or presbyter or deacon.

VI. De non mutanda parochia.

6. Concerning not changing the parish.

Episcopum a propria parochia non liceat transire in aliam neque sua sponte introire neque invitatus neque ab episcopo coactus, sed permaneat in loco in quo a Deo est ordinatus, et in eam quam sortivit ecclesiam secundum antiquum canonem constitutum.

Let it not be permitted for a bishop to pass from his own parish into another, neither to enter of his own will nor when invited nor compelled by another bishop, but let him remain in the place in which he was ordained by God, and in that church which he has been allotted, constituted according to the ancient canon.

VII. De praesumptione alienae dioecesis.

CHAPTER 7. On the presumption of another diocese.

Si quis episcopus non per scripta metropolitani episcopi aut qui cum eo sunt rogatus de alia provincia in aliam venerit, sed praesumptive inruens ad ordinationem et constitutionem clericorum qui ad illum non pertinent importunus existat, vacua sint et inania omnia quae ab eo fuerint constituta. Ipse autem digna increpatione excommunicetur et abominetur a sancto concilio.

If any bishop, not by the written request of the metropolitan bishop or those with him having been asked, has come from one province into another, but presumptuously rushing in to the ordination and constitution of clerics who do not pertain to him, and is found importunate, let all things which have been constituted by him be empty and void. He himself, however, shall be excommunicated with a worthy rebuke and abhorred by the holy council.

VIII. De non constituendo episcopo successore.

CHAPTER 8. On not appointing the bishop as successor.

Episcopum non liceat ante finem vitae alium in loco suo constituere successorem. Si quis autem hoc usurpare temptaverit, talis constitutio inrita erit. Non ergo aliter fieri oportet nisi cum concilio et iudicatu episcoporum qui post exitum praecessoris potestatem habent ordinare quem dignum elegerint.

It shall not be permitted for a bishop, before the end of his life, to appoint another in his place as successor. If anyone, however, shall have attempted to usurp this, such an appointment shall be null and void. Therefore it must not be done otherwise than with a council and the judgment of the bishops who, after the predecessor’s departure, have authority to ordain whom they have duly elected as worthy.

IX. De inruptione vacantis ecclesiae.

9. On the intrusion into a vacant church.

Si quis episcopus vacans in ecclesiam non habentem episcopum subripiens populos sine concilio integri ordinis inruerit, etiamsi populus quem seduxit desideret illum, alienum eum ab ecclesia esse oportet. Integrum autem et perfectum concilium dicimus illud in quo praesens metropolitanus episcopus fuerit.

If any bishop, seizing a vacant church that has no bishop, breaks into the peoples without the council of the intact order, even if the people whom he has led astray desire him, he ought to be alien from the church. By an integral and perfect council, however, we mean one in which the metropolitan bishop is present.

X. De episcopo per necessitatem vacante.

CHAPTER 10. On a bishop vacant through necessity.

Si quis episcopus ordinatus pro contentione populi aut pro aliqua alia ratione et non pro sua culpa in parochia quae ei fuerit data non ierit, hunc oportet honorem sacerdotii tantummodo contingere et de rebus ecclesiae in qua convenit nihil sibi praesumat. Sustineat autem quid de eo sanctum concilium iudicare voluerit.

If any bishop, ordained because of the contention of the people or for some other reason, and not through his own fault, does not go to the parish which has been given to him, this man ought to obtain only the honor of the priesthood and to presume nothing to himself concerning the affairs of the church to which he has been assigned. But let him submit to whatever the holy council shall have wished to judge about him.

XI. De contemptore episcopo.

11. Concerning the contemptuous bishop.

Si quis episcopus ab episcopo ordinatus noluerit agere sacerdotium neque consenserit in sibi commissa ecclesia ambulare, istum talem excommunicare oportet. Quod si coactus consenserit, sanctum concilium quod placet de eodem terminet.

If any bishop, ordained by a bishop, will not wish to perform the priesthood nor consent to minister in the church entrusted to him, that same one ought to be excommunicated. But if, being compelled, he consents, the holy council shall decide concerning him whatever it deems fit.

XII. De seditioso episcopo.

12. Concerning the seditious bishop.

Si quis episcopus ordinatus fuerit et non vult ipsam parochiam suscipere in qua nominatus est, sed alibi vult ordinari et vim facit et seditiones concitat contra eos qui illum ordinaverunt, hunc ab honore oportet removeri. Si autem in pristino honore presbyterii vult stare, non vetetur ut gradum quem habuit retineat. Quod si reluctatus fuerit, etiam de honore presbyterii ab ordinatore proprio deponatur.

If any bishop has been ordained and does not wish to take up the very parish in which he is named, but wishes to be ordained elsewhere and uses force and stirs up seditions against those who ordained him, he ought to be removed from the honor. But if he wishes to remain in the former honor of the presbyterate, he shall not be forbidden to retain the grade which he had. But if he has resisted, let him likewise be deposed from the honor of the presbyterate by his own ordainer.

XIII. De dissensione iudicii.

13. On dissension of judgment.

Si quis episcopus in aliquibus accusationibus iudicatur et viderit ipsos episcopos qui in provincia sunt inter se in iudicio discrepare, ut alii videantur eum qui iudicatur iustificare, alii condemnare, pro definitione huius dissensionis hoc placuit sancto concilio, ut de vicina provincia alter metropolitanus convocetur episcopus, ut per eum confirmetur quod secundum rectum placuerit canonem.

If any bishop is judged on certain accusations and sees the bishops who are in the province to differ among themselves in judgment, so that some appear to justify him who is judged, others to condemn, for the determination of this dissension it pleased the holy council that a bishop from a neighboring province, another metropolitan, be summoned, so that by him that which has been decided according to right may be confirmed as a canon.

XIV. De praesumptione episcopi in rebus ecclesiae.

CHAPTER 14. On the presumption of a bishop in matters of the church.

Si quis episcopus nulla ecclesiasticae rationis necessitate compulsus inscio clero aut ubi forte non est presbyter de rebus ecclesiasticis aliquid praesumpserit vendere, res ipsas ecclesiae propriae cuius sunt restaurare cogatur, et in iudicio episcoporum deiciatur auditus et tamquam furti aut latrocinii reus a suo privetur honore.

If any bishop, not driven by any necessity of ecclesiastical reason, in ignorance of the clergy or where perhaps there is no presbyter, has presumed to sell anything of ecclesiastical affairs, let him be compelled to restore the things to the church to which they belong, and in the judgment of the bishops let him be deposed and excluded from being heard, and, as one guilty of theft or robbery, be deprived of his honor.

XV. De rebus ecclesiasticis gubernandis.

15. On the governing of ecclesiastical affairs.

Quae sunt ecclesiae debent ecclesiae conservari cum omni diligentia et bona conscientia et fide Dei qui omnia videt et iudicat. Gubernari ergo oportet cum iudicio et potestate episcopi, cui etiam omnis populus et congregatio commissa est animarum. Manifesta autem debent esse quae ad ecclesiam pertinent, in conscientia eorum qui circa episcopos sunt presbyteri et diaconi, ut hi omnes sciant quae sunt ecclesiae propria, ut si episcopo contigerit transitus, nihil eos latere possit ex his quae ad ecclesiam pertinent, ut nullo modo possint minui et perire.

What belongs to the church ought to be preserved for the church with all diligence and a good conscience and the faith of God who sees and judges all things. Therefore it ought to be governed with the judgment and authority of the bishop, to whom also the whole people and congregation of souls are entrusted. Moreover those things which pertain to the church must be manifest in the conscience of those who are about the bishop, the presbyters and deacons, so that all these may know what are the proper possessions of the church, and so that, if the bishop should meet with a passing, nothing of those things pertaining to the church may be hidden from them, and in no way be diminished or perish.

Neque res propriae episcopi debent importunitatem pro rebus ecclesiae pati. Dignum re vera et iustum est apud Deum et homines ut ea quae episcopi propria sunt cui voluerit derelinquat, et neque ecclesiam perpeti damnum neque episcopum pro rebus ecclesiae condemnari aut post eius obitum in causas quae ad eum non pertinent aut in maledictum incedere.

Nor ought the private possessions of a bishop to endure importunity on account of the affairs of the church. It is indeed worthy and just before God and men that he may relinquish to whomsoever he will those things which are the bishop’s own, and neither that the church suffer harm nor that the bishop be condemned for matters of the church, or after his death be drawn into causes which do not pertain to him or fall under malediction.

XVI. De rebus ecclesiae dispensandis.

16. On dispensing the affairs of the church.

Episcopus habeat potestatem in rebus ecclesiae ut dispenset necessitatem habentibus cum omni reverentia et timore Dei. Participare eum oportet quae necessaria sunt. Si tamen ipse aut qui cum eo sunt fratres indiguerint aliquid, ut necessitatem nullomodo patiantur secundum sanctum Apostolum dicentem: Victu et tegumento, his contenti sumus.

Let the bishop have authority in the affairs of the church to dispense to those in need with all reverence and fear of God. He ought to share what is necessary. If, however, he or the brethren with him should be in want of anything, let them in no wise suffer need, according to the holy Apostle who says: "With food and clothing we are content."

Si autem res ecclesiasticas episcopus in suas voluntates usurpare voluerit et lucra ecclesiae vel fructus agrorum non cum presbyterorum vel diaconorum consilio intaminaverit, aut fratribus vel filiis vel quibuscumque propinquis suis dederit potestatem, ut per eos latenter res laedantur ecclesiae, hunc oportet obnoxium esse concilio. Similiter id, si episcopus vel qui cum eo sunt presbyteri aut diacones accusentur, qui ea quae ex reditu vel ex quolibet actu ecclesiae veniunt in suos sinus colligunt et pauperes fraudant et fame conficiunt, hos corripi oportet secundum quod ordinatum fuerit a sancto concilio.

If, however, the bishop wishes to usurp ecclesiastical matters for his own will and has appropriated the profits of the church or the fruits of its fields without the counsel of the presbyters or deacons, or has given power to brothers or sons or any of his kinsmen so that through them the things of the church may be secretly harmed, he ought to be held liable to the council. Likewise also, if the bishop or those with him, presbyters or deacons, are accused of gathering into their own bosoms those things which come from the revenue or from any act of the church and defrauding the poor and bringing them to death by hunger, these ought to be corrected according to what has been ordained by the holy council.

XVII. De his qui ex vasis ministerii ecclesiae aliquid vendiderint.

17. Concerning those who have sold any things from the vessels of the ministry of the church.

Si quis presbyter aut diaconus inventus fuerit aliquid de ministeriis ecclesiae venundasse, quia sacrilegium commisit, placuit eum in ordinatione ecclesiastica non haberi. In iudicio tamen episcopi dimittendum est sive dignus sit sive indignus in suo recipi gradu, quia multotiens pro hoc ipso quod de sacrosancto altario intaminaverint id cum episcopi potestate dimissum est.

If any presbyter or deacon shall be found to have sold anything from the ministrations of the church, since he committed sacrilege, it has been agreed that he should not be retained in ecclesiastical ordination. In the judgment, however, he must be dismissed by the bishop, whether he be worthy or unworthy in his received grade, because very often for this same offense — that they have defiled the most holy altar — it has been dismissed by the bishop’s authority.

XVIII. De synodo facienda.

18. On holding a synod.

Propter ecclesiasticas curas et altercationum solutiones bene placuit per singulas provincias bis in anno concilium fieri, convocante metropolitano episcopo omnes provinciae episcopos, ita ut in his conciliis procedant omnes presbyteri, diacones vel hi quorum in concilio causae examinatae ad iustum iudicium perducantur, et si qui manifeste episcopi vel presbyteri aut diacones inventi fuerint in offensa, secundum rationem excommunicentur, quamdiu communi consensu mitiorem de his placuit dari sententiam. Nulli autem episcopo liceat propria apud semetipsum concilia facere praeter eos qui sunt metropoles creditae.

Because of ecclesiastical cares and the settlement of disputes it was thought well that in each province a council be held twice a year, the metropolitan bishop convoking all the province’s bishops, so that at these councils all presbyters and deacons proceed, or those whose causes are examined in council be brought to just judgment; and if any are manifestly found to be bishops or presbyters or deacons in offense, let them be excommunicated according to measure, provided that by common consent it is decided to give a milder sentence concerning them. Moreover no bishop may hold his own councils by himself except those who have been entrusted as metropolitans.

XIX. De episcopo qui noluerit venire ad synodum.

19. Concerning the bishop who refuses to come to the synod.

Non liceat ad concilium convocatos episcopos contempnere, sed ire, et ea quae ad utilitatem ecclesiae vel ceterorum pertinent aut docere si novit aut doceri si nescit. Nam si extra aegritudinem contempserit ire, reus erit fraterni concilii.

It shall not be lawful to contemn bishops summoned to a council, but to go, and those things which pertain to the utility of the church or of others to either teach if he knows them or to be taught if he does not. For if, except for sickness, he has scorned to go, he will be liable to the fraternal council.

XX. De legitima aetate ordinandi presbyteri.

20. On the legitimate age for ordaining a presbyter.

Si quis triginta aetatis suae non impleverit annos nullomodo presbyter ordinetur, etsi valde sit dignus, quia ipse Dominus tricesimo anno baptizatus est et sic coepit docere. Oportet ergo eum qui ordinandus est usque ad hanc aetatem legitimam conservari.

If anyone has not fulfilled thirty years of his age, in no way shall he be ordained a presbyter, even if he be very worthy, because the Lord himself was baptized in his thirtieth year and thus began to teach. Therefore it is fitting that he who is to be ordained be kept until this legitimate age.

XXI. De eunuchis qui ab aliis fiunt vel qui sibi ipsi naturalia abscidunt.

CHAPTER 21. On eunuchs who are made by others or who themselves cut off their natural members.

Si quis pro casu suae aegritudinis naturalia a medicis habuerit secta, similiter et qui a barbaris aut hominibus stultis fuerint castrati et moribus digni fuerint visi, hos canon admittit ad clericatus officium promoveri. Si quis autem sanus non per disciplinam religionis et abstinentiae, sed per abscisionem plasmati a Deo corporis, aestimans posse a se carnales concupiscentias amputari, castraverit se, non eum admitti decernimus ad aliquod clericatus officium. Quod si iam ante fuerat promotus ad clerum, prohibitus a suo ministerio deponatur.

If anyone, by chance of his sickness, has had his naturalia cut off by physicians, likewise those who have been castrated by barbarians or by foolish men and who are judged worthy in morals, this canon permits to be promoted to the clerical office. But if anyone, being healthy, not by the discipline of religion and abstinence, but by the excision of the body’s plasm given by God, thinking that he can amputate carnal concupiscences from himself, has castrated himself, we decide that he shall not be admitted to any clerical office. And if he has already been promoted to the clergy, being forbidden from his ministry he shall be deposed.

XXII. De neophytis.

22. On neophytes.

Qui nuper baptizatus fuerit iam aetate legitima, non continuo liceat eum ad ecclesiasticum ordinem promoveri, quia oportet illum prius doceri quod possit docere, et multo tempore post baptismum probari, ut bene probatus veniat ad clerum secundum praeceptum Apostoli dicentis: Non neophytum, ne in superbiam elatus in iudicium incidat et laqueum diaboli. Si autem succedenti tempore in aliquo gravi peccato a duobus vel tribus fuerit devictus, depositus de gradu suo cesset a clero. Si quis contra hanc regulam facere praesumpserit, quasi contrarius magni concilii proiciatur a clero.

He who has recently been baptized, already of lawful age, shall not immediately be permitted to be promoted to the ecclesiastical order, because he ought first to be taught what he may teach, and to be proved for a long time after baptism, so that, well approved, he may come to the clergy according to the Apostle’s precept saying: Not a neophyte, lest, being lifted up in pride, he fall into judgment and the snare of the devil. But if at a later time he be overcome in some grave sin by two or three, let him, being removed from his rank, cease from the clergy. If anyone shall presume to act contrary to this rule, let him be cast out from the clergy as opposed to the great council.

XXIII. De poenitente non admittendo ad clerum.

XXIII. Concerning a penitent not being admitted to the clergy.

Poenitens tantum si necessitas aut usus exegerit inter ostiarios prius deputetur vel inter lectores, ita ut Evangelia vel Apostolum non legat. Si qui autem ordinati sunt, inter subdiaconos habeantur, ita ut manum non imponant aut sacra non contingant. Ex poenitente enim dicimus de eo qui post baptismum pro homicidio aut pro diversis criminibus aut gravissimis peccatis publicam poenitentiam sub cilicio gerens divino fuerit reconciliatus altario.

A penitent only, if necessity or use require it, shall first be assigned among the ostiaries or among the readers, so that he may not read the Gospels or the Apostle. But if any are ordained, let them be held among the subdeacons, so that they do not impose the hand nor touch the sacred things. For by “penitent” we mean one who, after baptism for homicide or for various crimes or very grievous sins, having borne public penance in a hairshirt, has been reconciled by God at the altar.

XXIV. De his qui sine discussione aut presbyteri aut diacones ordinati sunt.

24. On those who without examination have been ordained either priests or deacons.

Si quis presbyter aut diaconus sine aliqua examinatione ordinati sunt, aut certe cum discuterentur criminosa peccata sua celaverunt et post ordinationem ab aliis sunt detecti, abiciantur ex clero. Similiter et de universo ordine cleri servetur. Nam hoc sibi quod irreprehensibile est sancta et catholica defendit ecclesia.

If any presbyter or deacon is ordained without any examination, or certainly if, when examined, they concealed their criminal sins and were afterwards discovered by others after ordination, let them be cast out of the clergy. Likewise let the rule be observed concerning the whole order of the clergy. For the holy and catholic Church defends for itself that which is irreprehensible.

XXV. De presbyteris vel diaconibus qui post ordinationem denotantur.

25. Concerning presbyters or deacons who are denounced after ordination.

Si quis presbyter ante ordinationem peccaverit et post ordinationem confessus fuerit quia ante erravit, non offerat, sed tantum pro religione nomen presbyteri portet. Si autem non ipse confessus, sed ab alio publice fuerit convictus, nec hoc ipsum habeat, potestatem ut nomen presbyteri portet. Similiter et de diaconibus observandum est, ut si ipse confessus fuerit ordinem subdiaconatus accipiat.

If any presbyter has sinned before ordination and after ordination has confessed that he erred before, let him not offer, but only bear the name of presbyter for the sake of religion. But if he himself has not confessed, and has been publicly convicted by another, and has not even this, he shall not have the power to bear the name of presbyter. Similarly concerning deacons it must be observed that, if he himself has confessed, he shall receive the order of the subdiaconate.

XXVI. De his qui viduas aut dimissas ducunt aut in malis consiliis mixti sunt.

26. Concerning those who take away widows or divorced women, or who are mixed up in evil counsels.

Si quis viduam aut ab alio dimissam duxerit, non admittatur ad clerum, aut si obrepsit deiciatur. Similiter si homicidii aut facto aut praecepto aut consilio aut adsensione post baptismum conscius fuerit, et per aliquam subreptionem ad clericatum venerit, deiciatur et in finem vitae suae communionem recipiat.

If anyone has taken a widow, or one dismissed by another, in marriage, let him not be admitted to the clergy, or if he has secretly espoused her let him be deposed. Likewise, if after baptism he is conscious of a homicide—whether by deed, or by command, or by counsel, or by assent—and has come to the clerical order by some subreption, let him be deposed and receive communion only at the end of his life.

XXVII. De fornicatoribus clericis.

27. Concerning clerical fornicators.

Si quis presbyter aut diaconus fuerit fornicatus aut moechatus, proiciatur et agat poenitentiam.

If any presbyter or deacon has been a fornicator or an adulterer, let him be expelled and do penance.

XXVIII. De his quorum uxores moechantur.

28. Concerning those whose wives commit adultery.

Si alicuius uxor in adulterio fuerit deprehensa, hic talis ad ministerium ecclesiasticum nullomodo adducatur. Si autem post ordinationem alicuius clerici uxor adulterata fuerit, dimittat eam. Sin autem cum ipsa voluerit permanere, a ministerio alienus sit.

If the wife of anyone is detected in adultery, that man shall in no wise be admitted to ecclesiastical ministry. But if, after the ordination of any cleric, his wife has been adulterous, let him dismiss her. If however he wishes to remain with her, let him be excluded from the ministry.

XXIX. De viduis clericorum.

29. Concerning the widows of clerics.

Si qua vidua episcopi vel presbyteri aut diaconi maritum acceperit, nullus clericus, nulla religiosa cum ea convivium sumat; numquam communicet; morienti tantum ei sacramenta subveniant.

If any widow has taken as husband a bishop, or presbyter, or deacon, no cleric, no religious shall take a meal with her; let no one commune with her; only at her dying let the sacraments be administered to her.

XXX. De filia episcopi vel presbyteri sive subdiaconi quae fuerit devota et peccaverit.

XXX. Concerning the daughter of a bishop or presbyter or of a subdeacon who has been vowed/a devout woman and has sinned.

Episcopi sive presbyteri sive diaconi filia si devota fuerit et maritum duxerit, si eam pater vel mater in affectum receperint, a communione habeantur alieni. Pater vero causas in concilio se noverit praestaturum. Mulier vero non admittatur ad communionem, nisi marito defuncto egerit poenitentiam.

If the daughter of a bishop or presbyter or deacon has been consecrated (devout) and has taken a husband, and if her father or mother have received her into their affection, let them be held alien from communion. But let the father know that he will be required to present the causes before the council. The woman, however, shall not be admitted to communion unless, her husband having died, she has performed penance.

Sin autem vivente eo secesserit et poenituerit vel petierit communionem, in ultimo vitae deficiens accipiat communionem.

But if, while he is living, she withdraws and repents or seeks communion, when failing at the end of life she shall receive communion.

XXXI. De devota peccante vel quae se maritaverit.

31. Concerning a devout woman who has sinned or who has married herself.

Devotam peccantem non recipiendam in ecclesia, nisi peccare desierit et desinens egerit aptam poenitentiam decem annis et recipiat communionem. Prius autem quam in ecclesia admittatur ad orationem, ad nullius convivium Christianae muleris accedat. Quod si admissa fuerit, etiam haec quae eam receperit habeatur abstenta.

A vowed woman who has sinned is not to be received into the church, unless she has ceased to sin and, ceasing, has performed a fitting penance for ten years and receives communion. But before she is admitted in the church to prayer, let her not attend the feast of any man as a Christian woman. And if she is admitted, even those who received her shall be held abstinent.

Corruptorem etiam par poena constringat. Quae autem maritum acceperit non admittatur ad poenitentiam, nisi adhuc vivente ipso marito caste vixerit, aut postquam ipse de hac vita discesserit.

Let the corrupter likewise be bound by an equal penalty. But she who has taken a husband shall not be admitted to penance, unless she has lived chaste while that very husband is yet living, or after he himself has departed from this life.

XXXII. De subintroductis adoptivis mulieribus.

32. Concerning subintroduced adoptive women.

Nullus episcopus neque presbyter neque diaconus neque omnino aliquis ex clero licentiam habeat intromittendi ad se quasi adoptivam aliquam mulierem, quasi in loco filiae aut sororis aut matris, nisi forte sororem veram ex germanitate aut sororem matris vel patris et illas solas personas quae ab omni mala suspicione alienae sunt. Similiter et religiosis feminis laicorum alienorum familiaritatem et consortium prohibemus, et eorum qui nec in Dei timore subiecti sunt nec continentiae retinent disciplinam.

No bishop nor presbyter nor deacon nor indeed any one of the clergy shall have leave to introduce to himself any woman as an adoptive one, as if in the place of a daughter or sister or mother, except perhaps a true sister by birth or the sister of the mother or of the father, and those alone persons who are wholly free from any evil suspicion. Likewise we prohibit religious women from familiarity and association with lay strangers, and with those who are subject neither to the fear of God nor retain the discipline of continence.

XXXIII. De non recipiendis clericis vagis et de infirmanda ordinatione eius qui sine consensu episcopi sui ab alio episcopo ordinatus est.

33. On not receiving wandering clerics and on invalidating the ordination of one who, without the consent of his own bishop, was ordained by another bishop.

Si quis in contemptu positus presbyter vel diaconus vel quicumque ex clero recesserit ab ecclesia sua, nullomodo in alia suscipiatur ecclesia, sed omnimodo compellatur ut ad suam revertatur ecclesiam. Si autem permanserit in superbia et reverti noluerit, excommunicetur et proiciatur. Si quis autem episcopus ausus fuerit illum in suam ecclesiam ordinare, non consentiente episcopo suo a quo recessit, ordinatio eius vacua deputetur.

If anyone, placed in contempt, a presbyter or deacon or any one of the clergy, withdraws from his church, let him in no way be received into another church, but be compelled in every way to return to his own church. If, however, he remains in pride and will not return, let him be excommunicated and cast out. But if any bishop shall have dared to ordain him into his own church, not with the consent of his bishop from whom he withdrew, let his ordination be held void.

XXXIV. De clericis desertoribus.

34. Concerning clerics who desert.

Si quis presbyter aut diaconus aut aliqui de clero propriam ecclesiam derelinquens ad alteram ecclesiam vadit, et ibi multo tempore demoratur, omnino numquam ministret in clero. Et si admonuerit eum episcopus suus ut ad suam redeat parochiam, et redire noluerit, ubi est ibi de suo officio deponatur, ita ut numquam in suo revertatur gradu propter dissolutionis peccatum. Si autem episcopus alter illum susceperit qui de reatu eius est conscius, oportet ipsum episcopum sine increpatione in communi concilio non admitti, ut ecclesiasticum canonem ultra non solvat.

If any presbyter or deacon or any one of the clergy, abandoning his own church, goes to another church, and there remains for a long time, he shall never henceforth minister among the clergy. And if his bishop admonishes him to return to his own parish, and he refuses to return, there where he is he shall be deposed from his office, so that he may never be restored to his former grade because of the sin of desertion. But if another bishop receive him, being aware of his guilt, that bishop ought not to be admitted without rebuke into the common council, so that he no longer breaks the ecclesiastical canon.

XXXV. De importunis clericis.

35. On importunate clerics.

Si quis episcopus, presbyter aut diaconus excommunicatus in concilio iniuste se queritur condemnatum, ad maiorem episcoporum concilium revertatur et eorum inquisitionem et iudicium exspectans, si quas se iustas causas habere putat, exponat. Si autem contempserit et importunans se palatio aures principum inquietare voluerit, hic ad nullam veniam poterit pervenire neque spem futurae reconciliationis habebit.

If any bishop, presbyter, or deacon, being excommunicated, complains that he was unjustly condemned in council, let him return to a greater council of bishops and await their inquisition and judgment, and, if he thinks he has any just causes, let him set them forth. But if he contemns this and, importuning, wishes to disturb the ears of princes at the palace, he shall obtain no pardon there nor have hope of future reconciliation.

XXXVI. De purganda opinione haeresis.

36. On purging the opinion of heresy.

Si quis episcopus sive alicuius episcopi presbyter aut diaconus in alicuius haeresis opinionem offenderit, et ob hanc causam fuerit excommunicatus, nullus episcopus eum in communionem recipiat nisi prius in communi concilio porrecto fidei suae libello satisfaciat omnibus, et ita liberam teneat suam purgationem. Hoc idem et de fidelibus laicis sit decretum si in aliquam haeresis opinionem fuerint nominati.

If any bishop or any bishop’s presbyter or deacon has fallen into the opinion of any heresy, and on that account has been excommunicated, no bishop shall receive him back into communion unless first, in a common council, he has presented a little written statement of his faith and has satisfied all, and thus holds his purgation free. The same shall be decreed concerning faithful laity if they have been named as holding any opinion of heresy.

XXXVII. De clericis excommunicatis.

37. On clerics excommunicated.

Si quis episcopus in concilio excommunicatus fuerit sive presbyter sive diaconus et post excommunicationem praesumpserit sive episcopus ille aut presbyter vel diaconus facere oblationem vel matutinum aut vespertinum sacrificium quasi in officio suo agere sicut prius, non liceat ei nec in alio concilio spem reconciliationis habere nec ultra recolligi, sed etiam eos qui ei communicaverint omnes ab ecclesia respui, maxime eos qui sciebant eum esse deiectum. Si autem permanserit turbans et concitans ecclesiam per forasticam potestatem, oportet eum sicut seditionarium ab omni plebe expelli.

If any bishop in council has been excommunicated, or a presbyter or deacon, and after excommunication that bishop or presbyter or deacon presumes either to make an oblation or a morning or evening sacrifice, as if to perform his office as before, it shall not be permitted to him nor shall he have hope of reconciliation in any other council nor be received back; but also all who have communicated with him shall be rejected from the church, especially those who knew that he was deposed. If, however, he persists in disturbing and inciting the church by forensic (forastic) power, he ought to be expelled from all the people as a seditious man.

XXXVIII. De presbyteris ut in secundas nuptias non vadant.

38. Concerning presbyters that they should not enter into second marriages.

Presbyterem ad secundas nuptias convivam fieri non oportet pro eo quod hi qui ad secundas nuptias veniunt poenitentiam postulant. Quomodo potest presbyter ille esse, qui propter convivium interest tali coniugio?

It is not fitting that a presbyter be made a guest at second marriages, because those who come to second marriages seek penance. How can that presbyter remain such, who by attending the feast takes part in such a union?

XXXIX. De his qui ad diaconatum eliguntur.

39. On those who are chosen to the diaconate.

Si quis ad ministerium diaconatus eligitur, si contestatus fuerit pro accipiendo matrimonio et dixerit non posse in castitate permanere, hic non ordinetur. Quod si in ordinatione tacuerit et ordinatus fuerit, et postea matrimonium desideraverit, alienus sit a ministerio et vacet a clero.

If anyone is chosen to the ministry of the diaconate, and, having declared himself intent on taking a wife, has said that he cannot remain in chastity, he shall not be ordained. But if he was silent at the ordination and was ordained, and afterwards desires marriage, let him be excluded from the ministry and removed from the clergy.

XL. De eo quod non liceat diaconum non iussum sedere.

40. Concerning the rule that a deacon may not sit unless he is commanded.

Non liceat diaconum ante presbyterem sedere nisi cum iussione presbyteri.

It shall not be permitted that a deacon sit before a presbyter, except with the order of the presbyter.

XLI. De eo quod non liceat quemlibet ministeria tangere.

41. On that it is not permitted that any one touch the ministries.

Non liceat quemlibet ministeria tangere, nisi subdiacono aut acolytho in secretario tangere vasa Dominica.

No one may touch the ministrations, nor the Lord’s vessels, except the subdeacon or the acolyte in the sacristy.

XLII. Ut mulieres in sacrarium non intrent.

42. That women shall not enter the sacrarium.

Non liceat mulieres in secretarium ingredi.

It shall not be permitted that women enter the secretarium.

XLIII. Si lector alterius viduam duxerit.

43. If a lector has taken as wife the widow of another.

Lector si viduam alterius uxorem acceperit, in lectoratu permaneat, aut si forte necessitas sit, subdiaconus fiat, nihil autem supra; similiter et si bigamus fuerit.

If a lector has taken the widow of another as his wife, let him remain in the lectorate, or if necessity so requires, let him be made subdeacon, but nothing beyond that; likewise also if he has been a bigamist.

XLIV. Si subdiaconus secundam duxerit uxorem.

44. If a subdeacon has taken a second wife.

Si subdiaconus secundam duxerit uxorem, inter lectores vel ostiarios habeatur, ita ut Apostolum non legat.

If a subdeacon has taken a second wife, let him be kept among the readers or ostiaries, so that he does not read the Apostle.

XLV. Ut non ascendat in pulpitum nisi lector.

45. That no one ascend into the pulpit except the lector.

Non liceat in pulpito psallere aut legere, nisi qui ab episcopo lectores sunt ordinati.

It shall not be permitted to chant or to read on the pulpit, except those who have been ordained as lectores/readers by the bishop.

XLVI. De conditionalibus non ordinandis, nisi cum consensu patronorum.

46. Concerning conditionals not to be ordained, except with the consent of the patrons.

Si quis obligatus tributo servili vel aliqua conditione vel patrocinio cuiuslibet domus, non est ordinandus clericus, nisi probatae vitae fuerit et patroni consensus accesserit.

If any one is bound by a servile tribute or by any condition or by the patronage of any house, he is not to be ordained a cleric, unless he shall have been of approved life and the patron’s consent has been obtained.

XLVII. De non suscipiendis servis alienis.

47. On not receiving another's slaves.

Si quis servum alienum causa religionis doceat contemnere dominum suum et recedere a servitio eius, durissime in omnibus arguatur.

If anyone, for the sake of religion, teaches another man’s slave to despise his master and to withdraw from his service, let him be most severely condemned in all respects.

XLVIII. De non celebrandis natalitiis martyrum in Quadragesima.

48. On not celebrating the natal-days of martyrs in Lent.

Non liceat in Quadragesima natales martyrum celebrare, sed tantum sabbato et dominico pro commemoratione eorum oblationes offerri. Sed nec natalitia nec nuptias liceat in Quadragesima celebrari.

It is not permitted in Quadragesima (Lent) to celebrate the natal days of martyrs, but only on Saturday and Sunday may oblations be offered for their commemoration. But neither natalities nor nuptials may be celebrated in Quadragesima.

XLIX. Non suscipi debere infantes ad baptismum, nisi ante tres septimanas Paschae.

49. Infants are not to be received to baptism, except before the three weeks of Easter.

Non liceat ante duas septimanas Paschae, sed ante tres, ad baptismum suscipere aliquem. Oportet autem in ipsis diebus ut hi qui baptizandi sunt symbolum discant et quinta feria novissimae septimanae episcopo vel presbytero reddant.

It shall not be permitted to admit anyone to baptism within two weeks before Easter, but only three [weeks before]. Moreover, in those days it is fitting that those who are to be baptized learn the symbol (the creed) and on Thursday of the last week present it to the bishop or presbyter.

L. De non solvendo ieiunio in quinta feria Paschae.

50. On not breaking the fast on the Thursday of Easter.

Non liceat quinta feria novissimae septimanae ieiunium solvere et omnem exhonorare Quadragesimam, sed sincere abstinentes totam Quadragesimam perexire aridioribus cibis utentes.

It must not be permitted to break the fast on the Thursday of the final week and thereby dishonor the whole Lent, but let those sincerely abstaining pass through the entire Lent using drier foods.

LI. De chrisma conficienda.

51. On the making of the chrism.

Omni tempore episcopis liceat chrisma conficere et per suas dioeceses destinare, ita ut ad dirigendum chrisma diaconus aut subdiaconus ante diem Paschae de singulis ecclesiis ad episcopum destinentur.

Let it be permitted at all times for bishops to prepare the chrism and to appoint it throughout their dioceses, so that, to oversee the chrism, a deacon or subdeacon from each church shall be assigned to the bishop before the day of Easter.

LII. Non liceat presbytero, praesente episcopo, chrismare.

52. It is not permitted for a presbyter, with the bishop present, to anoint with chrism.

Presbyter, praesente episcopo, non signet infantes, nisi forte ab episcopo fuerit illi praeceptum.

A presbyter, with the bishop present, shall not sign infants, unless perhaps he has received an order to do so from the bishop.

LIII. Quia non licet presbytero ante episcopum in baptisterio introire.

53. Because it is not permitted for a presbyter to enter the baptistery before the bishop.

Non liceat presbytero prius ab episcopo in baptisterium introire, sed cum episcopo, nisi forte aut absens fuerit aut aegrotus.

It is not permitted for a presbyter to enter the baptistery before the bishop, but only with the bishop, unless perhaps he is absent or ill.

LIV. De praegnantibus baptizandis.

54. On baptizing pregnant women.

Si qua mulier praegnans desideraverit gratiam baptismi percipere, quando voluerit habeat potestatem. Nam nihil in hoc participat mater infanti qui nascitur propter quod unicuique propria posse voluntas in confessione monstretur.

If any pregnant woman should desire to receive the grace of baptism, let her have the power to do so whenever she wishes. For the mother shares nothing in this with regard to the infant who is born, whereby each one’s own proper will may be shown in the confession.

LV. Quid in altario offerre oportet.

55. What ought to be offered on the altar.

Non oportet aliquid aliud in sanctuario offerri praeter panem et vinum et aquam, quae in typo Christi benedicuntur, quia dum in cruce penderet de corpore eius sanguis effluxit et aqua. Haec tria unum sunt in Christo Iesu, haec hostia et oblatio Dei in odorem suavitatis.

Nothing else ought to be offered in the sanctuary except bread and wine and water, which are blessed in the type of Christ; for while he hung upon the cross blood and water flowed from his body. These three are one in Christ Jesus; they are the victim and oblation of God, a sweet‑smelling odor.

LVI. De presbyteris forasticis.

56. Of presbyters from outside.

Forasticis presbyteris praesente episcopo vel presbytero civitatis offerre non liceat neque ministrare in populo, nisi forte illis absentibus.

It is not permitted that forastic presbyters, with the bishop or the city’s presbyter present, offer or minister among the people, except perhaps when those are absent.

LVII. De non ieiunando in die dominica neque genuflectendo, similiter et in Quinquagesima.

57. On not fasting on the Lord’s Day nor genuflecting, likewise on Quinquagesima.

Si quis presbyter propter publicam poenitentiam a sacerdote acceptam aut aliqua necessitate die dominica pro quadam religione ieiunaverit, sicut Manichaei, anathema sit. Similiter et quod ab apostolis traditum canon tenet antiquus, placuit tam per omnes dominicas quam per omnes dies Paschae usque ad Quinquagesimam non prostrati nec humiliati, sed recto vultu ad Dominum orationum fungamur officio, quia in his diebus gaudium resurrectionis Domini celebramus.

If any presbyter, on account of public penance received from a priest or from some necessity, shall have fasted on the Lord’s Day for a certain religio, like the Manichaeans, let him be anathema. Likewise, and as the ancient canon handed down from the apostles holds, it has been decreed that both on all Sundays and on all the days of Easter up to Quinquagesima we shall not prostrate ourselves nor abase ourselves, but with an upright face toward the Lord perform the office of prayers, because on these days we celebrate the joy of the Lord’s resurrection.

LVIII. De praegustandis carnibus et non exsecrandis.

58. On tasting meats beforehand and not execrating them.

Si quis non pro abstinentiae disciplina, sed pro exsecratione escarum abstinet, placuit sancto concilio ut praegustet, et si sic vult abstineat. Si autem spernit ita ut olera cocta cum carnibus non degustet, iste non oboediens nec suspicionem haeresis a se removens deponatur de ordine clericatus.

If anyone abstains not for the discipline of abstinence but from an execration of foods, it was agreed by the holy council that he should taste beforehand, and if thus he wishes let him abstain. But if he scorns so that he will not taste cooked vegetables with meats, that one, not obedient and not removing the suspicion of heresy from himself, shall be deposed from the order of the clergy.

LIX. De eo quod non liceat sacerdotibus vel clericis incantaturas et contrarias ligaturas facere.

59. Concerning the fact that it is not permitted for priests or clerics to perform incantations or to make contrary bindings.

Non liceat clericis incantatores esse et ligaturas facere, quod est colligatio animarum. Si quis haec facit, de ecclesia proiciatur.

It is not permitted for clerics to be enchanters or to make ligatures, which is a colligation of souls. If anyone does these things, let him be cast out from the church.

LX. De eo quod non liceat sacerdotibus vel clericis spectaculis interesse.

60. Concerning the fact that it is not permitted for priests or clerics to attend spectacles.

Non liceat sacerdotibus vel clericis aliqua spectacula in nuptiis vel in conviviis spectare, sed oportet antequam ingrediantur ipsa spectacula surgere et recedere inde.

It is not permitted for priests or clerics to behold any spectacles at weddings or at banquets, but it is fitting that, before they enter, the spectacles themselves should rise and withdraw from there.

LXI. De eo quod non liceat convivia facere de confertis.

61. On the fact that it is not permitted to hold banquets from contributed goods.

Non liceat sacerdotes vel clericos sed nec religiosos laicos convivia facere de confertis.

It shall not be permitted for priests or clerics, nor for religious laymen, to hold banquets out of the confertis (the collected contributions).

LXII. De usuris vel negotiorum lucris.

62. On usury or the gains of business.

Si quis oblitus timorem Domini et sanctam scripturam quae dicit: Pecuniam suam non dedit ad usuram, post hanc cognitionem magni concilii feneraverit et centesimas exegerit aut ex quolibet negotio turpia lucra quaesierit aut per diversas species vini vel frugis vel cuiuslibet rei emendo vel vendendo aliqua incrementa susceperit, depositus de gradu suo alienus habeatur a clero.

If anyone, having forgotten the fear of the Lord and the Holy Scripture which says, “He did not give his money to usury,” after this knowledge of the great council shall have lent at interest and exacted extortionate percentages or sought shameful gains from any business, or by various modes of buying or selling wine or grain or any thing has accepted some increments, let him be deposed from his grade and be regarded as alien from the clergy.

LXIII. De clericis qui ad matutinum et ad vespertinum non conveniunt.

63. Of clerics who do not convene for matins and for vespers.

Si quis presbyter vel diaconus vel quilibet clericus ecclesiae deputatus, si intra civitatem fuerit aut in quolibet loco in quo ecclesia est et ad quotidianum psallendi sacrificium matutinis vel vespertinis horis ad ecclesiam non convenit, deponatur a clero, si tamen castigatus veniam ab episcopo per satisfactionem noluerit promereri.

If any presbyter or deacon or any cleric appointed to the church, if he is within the city or in any place where there is a church and does not come to the church at the morning or evening hours for the daily psalm-singing sacrifice, let him be deposed from the clergy, provided, however, that after being admonished he did not wish to obtain pardon from the bishop by satisfaction.

LXIV. De eo quod non liceat clericos dominico ab ecclesia absentari.

64. Concerning the fact that it is not permitted that clerics be absent from the church on the Lord’s day.

Non liceat quemlibet clericum die dominica ab ecclesia absentem esse, sed missarum sollemnibus interesse et ieiunio.

It is not permitted that any cleric be absent from the church on the Lord’s Day, but (he must) attend the solemnities of the Masses and observe the fast.

LXV. De eo quod non liceat clericos ante horam tertiam prandere, nec ad mensam accedere vel recedere sine hymno.

65. Concerning that it is not permitted for clerics to dine before the third hour, nor to go to the table or withdraw from it without a hymn.

Non oportet clericos vel laicos religiosos ante sacram horam diei tertiam inire convivia, neque aliquando clericos nisi hymno dicto edere panem, et post cibos gratias auctori Deo referre.

It is not fitting that clerics or lay religious enter into feasts before the sacred third hour of the day, nor at any time that clerics should eat bread except with the hymn having been said, and after the foods to render thanks to God the Author.

LXVI. De attondenda coma clericorum vel habitu ordinato.

66. Concerning the shaving of clerics’ hair or the habit being properly ordered.

Non oportet clericos comam nutrire et sic ministrare, sed attonso capite, patentibus auribus, et secundum Aaron talarem vestem nutrire, ut sint in habitu ordinato.

It is not fitting that clerics nourish their hair and thus minister, but with the head shorn, the ears uncovered, and, after Aaron, wear a talar garment, so that they be in an ordered habit.

LXVII. De eo quod non liceat psalmos poeticos in ecclesia dicere vel libros apocryphos legere.

LXVII. Concerning the fact that it is not permitted to sing poetic psalms in the church or to read apocryphal books.

Non oportet psalmos compositos et vulgares in ecclesia dicere, neque libros qui sunt extra canonem legere, nisi solos canonicos Novi et Veteris Testamenti.

It is not fitting to recite composed and popular psalms in the church, nor to read books that are outside the canon, except only the canonical books of the New and Old Testament.

LXVIII. De eo quod non liceat super monumenta mortuorum missas tenere.

68. Concerning the fact that it is not permitted to hold Masses over the monuments of the dead.

Non oportet clericos ignaros et praesumptores super monumenta in campo ministeria portare aut distribuere sacramenta, sed aut in ecclesia aut in basilica ubi martyrum reliquiae sunt depositae ibi pro defunctis oblationem offerri.

It is not fitting that ignorant and presumptuous clerics carry out ministrations or distribute sacraments over monuments in the field; but rather an oblation for the dead should be offered either in the church or in the basilica where the relics of the martyrs are deposited.

LXIX. De eo quod non liceat Christianis prandia ad monumenta portare.

69. Concerning the fact that it is not lawful for Christians to carry meals to the monuments.

Non liceat Christianis prandia ad defunctorum sepulchra deferre et sacrificare de re mortuorum.

It must not be permitted for Christians to carry meals to the tombs of the deceased, nor to offer sacrifices in matters concerning the dead.

LXX. De eo quod non liceat clericis vel laicis catholicis ab haereticis eulogias accipere aut cum ipsis vel schismaticis orare.

70. On the matter that it is not permitted for clerics or lay Catholics to accept eulogies from heretics or to pray with them or with schismatics.

Non liceat clericis vel laicis catholicis ab haereticis eulogias accipere, quia maledictiones sunt magis quam benedictiones, neque liceat aut cum haereticis aut cum schismaticis orare.

It is not permitted for clerics or lay Catholics to accept eulogies from heretics, for they are more maledictions than benedictions, nor is it permitted to pray either with heretics or with schismatics.

LXXI. De eo quod non liceat Christianis observationes diversas attendere.

71. Concerning that it is not permitted for Christians to attend to diverse observances.

Si quis paganorum consuetudinem sequens divinos et sortilegos in domo sua introduxerit, quasi ut malum foras mittant aut maleficia inveniant vel lustrationes paganorum faciant, quinque annis poenitentiam agant.

If anyone, following the custom of the pagans, has introduced diviners and sorcerers into his house, as if to cast out evil or to discover maleficia or to perform the lustrations of pagans, let him do penance for five years.

LXXII. De eo quod non liceat Christianis tenere traditiones gentilium et observare lunae aut stellarum cursus.

72. On the matter that it is not lawful for Christians to hold the traditions of the Gentiles and to observe the courses of the moon or of the stars.

Non liceat Christianis tenere traditiones gentilium et observare vel colere elementa aut lunae aut stellarum cursum aut inanem signorum fallaciam pro domo facienda vel ad segetes vel arbores plantandas vel coniugia socianda. Scriptum est enim: Omnia quae facitis aut in verbo aut in opere, omnia in nomine Domini nostri Iesu Christi facite, gratias agentes Deo.

Let it not be permitted for Christians to hold the traditions of the gentiles or to observe or to worship the elements, or the course of the moon or of the stars, or the vain deceit of signs for making a house or for planting crops or trees or for joining in marriage. For it is written: Whatever you do, whether in word or in deed, do all things in the name of our Lord Jesus Christ, giving thanks to God.

LXXIII. De eo quod non liceat Kalendas observare.

73. On the fact that it is not permitted to observe the Kalends.

Non liceat iniquas observationes agere Kalendarum et otiis vacare gentilibus neque lauro aut viriditate arborum cingere domos. Omnis haec observatio paganismi est.

It is not permitted to perform unjust observances of the Kalends, nor to give oneself up to pagan leisure, nor to gird houses with laurel or with the greenness of trees. All this observance is paganism.

LXXIV. De eo quod non liceat medicinales herbas cum aliqua observatione colligere.

74. Concerning that it is not lawful to gather medicinal herbs with any observance.

Non liceat in collectiones herbarum quae medicinales sunt aliquas observationes aut incantationes attendere, nisi tantum cum symbolo divino aut oratione dominica, ut tantum Deus creator omnium et Dominus honoretur.

It is not permitted in gatherings of herbs that are medicinal to observe any superstitions or incantations, except only with the divine sign or the Lord’s Prayer, so that only God, creator of all, and Lord may be honoured.

LXXV. De eo quod non liceat mulieres Christianas in lanificiis aliquid observare.

75. On the matter that it is not permitted for Christian women in wool‑working to keep any observance.

Non liceat mulieres Christianas aliquam vanitatem in suis lanificiis observare, sed Deum invocent adiutorem, qui eis sapientiam texendi donavit.

It is not permitted that Christian women observe any vanity in their wool-work, but let them invoke God the Helper, who has given them the wisdom of weaving.

LXXVI. De adulteris.

76. Concerning adulterers.

Si cuius uxor adulterium fecerit aut vir qui in alienam uxorem irruerit, septem annis poenitentiam agat.

If a man's wife has committed adultery, or a man who has broken into another's wife, let him do penance for seven years.

LXXVII. De mulieribus fornicariis et abortum facientibus.

77. Concerning women who fornicate and those who cause abortions.

Si qua mulier fornicaverit et infantem qui exinde fuerit natus occiderit, et quae studuerit abortum facere et quod conceptum est necare aut certe ut non concipiat elaborat, sive ex adulterio sive ex legitimo coniugio, has tales mulieres in mortem recipere communionem priores canones decreverunt. Nos tamen pro misericordia sive tales mulieres sive conscias scelerum ipsarum decem annis agere poenitentiam iudicamus.

If any woman has fornicated and has killed the infant born from that act, or who has endeavored to make an abortion and to kill what has been conceived, or certainly to labor that it not be conceived, whether from adultery or from legitimate marriage, the earlier canons decreed to admit such women to communion at their death. We, however, out of mercy, judge that whether such women or those conscious of those very crimes should do penance for ten years.

LXXVIII. De homicidio voluntario vel non voluntario.

78. On voluntary or involuntary homicide.

Si quis voluntarie homicidium fecerit, ad ianua ecclesiae catholicae semper subiaceat et communionem in exitu vitae suae recipiat. Si autem non voluntate, sed casu aliquod homicidium fuerit factum, prior canon septem annis agi poenitentiam iussit, secundus canon quinque mandavit.

If anyone has committed homicide voluntarily, let him lie prostrate at the door of the Catholic Church always and receive communion at the exit of his life. But if some homicide was done not by will but by accident, the prior canon ordered that penance be performed for seven years, the second canon commanded five.

LXXIX. De muliere quae duos fratres in coniugio vel viro qui duas sorores habuerit.

CHAPTER 79. On a woman who in marriage has been with two brothers, or on a man who has had two sisters.

Si qua mulier duos fratres aut si quis vir duas sorores habuerit, a communione abstineantur usque ad mortem. In morte autem eis communio pro misericordia detur. Si vero supervixerint communione accepta et de infirmitate convaluerint, agant plenam poenitentiam tempore constituto.

If any woman has two brothers, or if any man has two sisters, let them be withheld from communion until death. At their death, however, let communion be granted to them out of mercy. But if they survive after having received communion and recover from their infirmity, let them perform full penance at the appointed time.

LXXX. De his qui nuptiis irrunt.

80. Concerning those who rashly enter into marriage.

Si quis multis nuptiis fuerit copulatus, poenitentiam agat. Conversatio autem et fides poenitentis compendiat tempus.

If anyone has been joined in many marriages, let him do penance. But the conversatio and the faith of the penitent shorten the time.

LXXXI. De his qui se animalibus commiscuerint.

CHAPTER 81. Of those who have mingled themselves with animals.

Si quis ante viginti annos in cuiuslibet animalis commistione peccaverit, quindecim annis in humilitate subiaceat ad ecclesiae ianuam, et postea alios quinque annos in orationis tantum communione receptus poenitentiam agat, et sic gratiam sacramenti suscipiat. Interrogentur autem alii de eo, qualem vitam in poenitentia egerit et sic communionis misericordiam consequatur. Si quis autem post viginti annos habens uxorem huic peccato irruerit, viginti et quinque annis humilitate subiaceat, et quinque annis orationibus tantum communicans postea recipiat sacramentum.

If anyone before twenty years of age has sinned by mingling with any animal, let him lie in humility for fifteen years at the church’s door, and afterward for another five years, received into communion only of prayer, let him perform penance, and thus receive the grace of the sacrament. Let others be asked concerning him what kind of life he has led in penance, and so obtain the mercy of communion. But if anyone after twenty years, though having a wife, shall have fallen into this sin, let him lie in humility for twenty‑five years, and for five years communicate only in prayers; afterwards let him receive the sacrament.

Quod si et hanc mensuram aliquis transgressus fuerit, sacramentum in exitum consequatur. Oportet enim tales inter daemoniosos orare.

But if anyone has exceeded even this measure, let him receive the sacrament at his death. For indeed such persons ought to pray among the demoniacs.

LXXXII. De his qui usque ad finem vitae in peccatis perdurant et in exitu communionem petunt.

82. Concerning those who persist in sins up to the end of life and at the moment of death seek communion.

Si quis de corpore exiens novissimum et necessarium communionis viaticum expetit, non ei denegetur. Quod si in desperatione positus post perceptam communionem iterum sanus fuerit factus, tantum orationi particeps sit, nam non accipiat sacramentum donec constitutum poenitentiae impleat tempus. Qui ergo in exitu mortis sunt et desiderant accipere sacramentum, cum consideratione et probatione episcopi accipere debeant.

If anyone, departing from the body, seeks the last and necessary viaticum of communion, it shall not be denied him. But if, being placed in desperation, after receiving communion he is made well again, let him be only a partaker in prayer, for he must not receive the sacrament until he has fulfilled the appointed time of penance. Therefore those who are at the point of death and desire to receive the sacrament ought to receive it with the consideration and examination of the bishop.

LXXXIII. De his qui intrantes ecclesiam per nimiam luxuriam a sacramento se abstinent.

83. Concerning those who, entering the church, through excessive luxury abstain from the sacrament.

Si quis intrat ecclesiam Dei et sacras scripturas fabulando non audit et pro luxuria sua avertit se a communione sacramenti et in observandis mysteriis declinat constitutam regulam disciplinae, istum talem proiciendum de ecclesia catholica esse decernimus, donec poenitentiam agat et ostendat fructum poenitentiae suae, deprecans ut possit communione percepta indulgentiam promereri.

If anyone enters the church of God and, babbling, does not hear the sacred Scriptures, and, through his luxuria, turns himself away from the communion of the sacrament and in observing the mysteries departs from the established rule of discipline, we decree that such a one is to be expelled from the Catholic Church, until he do penance and show the fruit of his penance, beseeching that by the communion received he may merit indulgence.

LXXXIV. De excommunicatis.

84. On the excommunicated.

Non liceat communicare excommunicatis neque in domos eorum introeunti orare cum eis. Neque liceat in alia ecclesia suscipi qui ab alia ecclesia segregatur. Si autem aliquis episcopus aut presbyter aut diaconus aut quilibet ecclesiasticus excommunicato communicaverit, quasi perturbans omnem disciplinam ecclesiasticam excommunicetur.

It is not permitted to communicate with the excommunicated nor, upon entering their houses, to pray with them. Nor is he to be received into another church who is separated from one church. But if any bishop or presbyter or deacon or any ecclesiastic shall have communicated with an excommunicated person, as one disturbing all ecclesiastical discipline, let him be excommunicated.