23. If those to whom it pertains neglect to elect a bishop for a cathedral within three months, then this duty devolves upon the next immediate superior. If he neglects to do so within three months, he shall be punished.

That the ravenous wolf may not invade the Lord’s flock that is without a pastor, that a widowed church may not suffer grave loss in its properties, that danger to soul may be averted, and that provision may be made for the security of the churches, we decree that a cathedral or regular church must not be without a bishop for more than three months. If within this time an election has not been held by those to whom it pertains, though there was no impediment, the electors lose their right of voting, and the right to appoint devolves upon the next immediate superior. Let the one upon whom this right to appoint devolves, having God before his eyes, not delay more than three months to provide canonically and with the advice of the chapter and other prudent men the widowed church with a suitable pastor, if he wishes to escape canonical punishment. This pastor is to be chosen from the widowed church itself, or from another in case a suitable one is not found therein.

Ne pro defectu pastoris gregem dominicum lupus rapax invadat aut in facultatibus suis ecclesia viduata grave dispendium patiatur volentes in hoc occurrere periculis animarum et ecclesiarum indemnitatibus providere statuimus ut ultra tres menses cathedralis vel regularis ecclesia praelato non vacet infra quos iusto impedimento cessante si electio celebrata non fuerit qui eligere debuerant eligendi potestate careant ea vice ac ipsa eligendi potestas ad eum qui proximo praeesse dignoscitur devolvatur. ^¤  Is vero ad quem devoluta fuerit potestas dominum habens prae oculis non differat ultra tres menses cum capituli sui consilio et aliorum virorum prudentium viduatam ecclesiam de persona idonea ipsius quidem ecclesiae vel alterius si digna non reperiatur in illa ice ordinare si icam voluerit effugere ultionem.

24. Three forms or methods of election are recognized: the normal one by ballot, by compromise, and by quasi-inspiration. No one may vote by proxy.

 Since, on account of the different forms of elections which some endeavor to employ, many impediments arise and great danger threatens the widowed churches, we decree that when an election is to take place and all are present who ought, wish, and are able to be present, let three trustworthy members of the assembly be chosen who shall with care collect secretly and one by one the votes of all; and when these have been written down, he is to be considered elected who has obtained all or the majority of the votes of the chapter, absolutely no appeal being allowed. Or the authority of making the choice may be entrusted to some confidential persons, who in the place of all may provide a pastor for the widowed church. An election in any other form is not valid, unless perchance there is absolute unanimity among the electors, as if by divine inspiration. Whoever shall attempt to hold an election contrary to the aforesaid forms, shall for this time be deprived of his vote. We absolutely forbid that anyone appoint a representative in the matter of an election (that is, vote by proxy), unless he be canonically impeded and cannot come, in which case, if need be, let him declare himself to that effect on oath, and then he may choose one of his colleagues at the assembly to represent him. We also disapprove of clandestine elections, and decree that as soon as an election has it must be solemnly made public.

Quia propter electionum formas diversas quas quidam invenire conantur et multa impedimenta proveniunt et magna pericula imminent ecclesiis viduatis statuimus ut cum electio fuerit celebranda praesentibus omnibus qui debent et volunt et possunt commode interesse assumantur tres de collegio fide digni qui secreto et singulatim voces cunctorum diligenter exquirant et in scriptis redacta mox publicent in communi nullo prorsus appellationis obstaculo interiecto ut is collatione adhibita eligatur in quem omnes vel maior vel sanior pars capituli consentit. ^¤  Vel saltem eligendi potestas aliquibus viris idoneis committatur qui vice omnium ecclesiae viduatae provideant de pastore. ^¤  Aliter electio facta non valeat nisi forte communiter esset ab omnibus quasi per inspirationem divinam absque vitio celebrata. ^¤  Qui vero contra praedictas formas eligere attentaverint eligendi ea vice potestate priventur. ^¤Illud penitus interdicimus ne quis in electionis negotio procuratorem constituat nisi sit absens in eo loco de quo debeat advocari iusto que impedimento detentus venire non possit. ^¤  Super quo si fuerit opus fidem faciat iuramento et tunc si voluerit uni committat de ipso collegio vicem suam. ^¤  Electiones quoque clandestinas reprobamus statuentes ut quam cito electio fuerit celebrata solemniter publicetur.

25. He who consents to the election of himself with the aid of the secular power becomes thereby ineligible, and the election is null.

 Whoever shall presume to consent to the election of himself through the abusive intervention of the secular authorities contrary to canonical liberty, shall lose the advantage he has gained therefrom and shall be ineligible in the future, nor may he be chose,, or raised to any other dignity without a dispensation. Those who presume to hold an election of this kind (that is, those who allow themselves to be influenced by secular authorities), we declare to be ipso jure invalid, let them be absolutely suspended from offices and benefices for a period of three years, and during this time let them be deprived of the right of voting.

Quisquis electioni de se factae per saecularis potestatis abusum consentire praesumpserit contra icam libertatem et electionis commodo careat et inelegibilis fiat nec absque dispensatione possit ad aliquam eligi dignitatem. ^¤  Qui vero electionem huiusmodi quam ipso iure irritam esse censemus praesumpserint celebrare ab officiis et beneficiis penitus per triennium suspendantur eligendi tunc potestate privati.

26. If a prelate through negligence has confirmed the election of an unworthy candidate for the guidance of souls, he is to lose the right of confirming the first successor of such a one and is also to be deprived of the revenue of his benefice, and the the one unworthily promoted is to be removed. If his action was prompted by malice, a severer penalty is to be imposed on him.

 Nothing is more injurious to the Church of God than the selection of unworthy prelates for the direction of souls. Wishing, therefore, to apply the necessary remedy to this evil, we decree by an irrefragable ordinance that when anyone has been elected for the guidance of souls, he to whom the confirmation of the election belongs shall carefully investigate the process and circumstances of the election as well as the person of the one elected, and only when everything proves to be satisfactory may he confirm. If through carelessness the contrary should take place, then not only the one unworthily promoted is to be removed, but the one also who furthered such promotion (by confirmation) is to be punished. The latter’s punishment, we decree, shall consist in this, that when it is agreed that through negligence he confirmed a person who lacks sufficient knowledge or is wanting in integrity of morals or is not of legitimate age, not only is he to lose the right of confirming the first successor of such a person, but, that he may not in some case escape punishment, he is also to be deprived of the revenues of his benefice till he be deemed worthy of pardon. If, however, the evidence shows that his action was inspired by malice, a severer punishment is to be imposed on him. Bishops also, if they wish to escape canonical punishment, shall take the necessary precaution to promote to sacred orders and ecclesiastical dignities only such as are qualified to discharge worthily the duties of the office committed to them. Those who are immediately subject to the Roman pontiff, must appear personally before him for confirmation if this can be done conveniently, otherwise they may send suitable persons from whom may be ascertained the necessary information regarding the process of the election and the person of the one elected; so that only after a thorough investigation by the pope will those elected obtain the plenitude of their office, provided, of course, there be no canonical obstruction. Those who live at a great distance, that is outside of Italy, if they have been elected unanimously, may in the meantime and by way of exception (dispensative), on account of the needs of the churches, administer the respective offices in matters spiritual and temporal, so, however that they alienate absolutely nothing belonging to the churches. The consecration or benediction let them receive as has so far been the custom.”

Nihil est quod ecclesiae dei magis officiat quam quod indigni assumantur praelati ad regimen animarum. ^¤  Volentes igitur huic morbo necessariam adhibere medelam irrefragabili constitutione sancimus quatenus cum quisquam fuerit ad regimen animarum assumptus is ad quem pertinet ipsius confirmatio diligenter examinet et electionis processum et personam electi ut cum omnia rite concurrerint munus ei confirmationis impendat. ^¤  Quia si secus fuerit incaute praesumptum non solum deiciendus est indigne promotus verum etiam indigne promovens puniendus. ^¤  Ipsum quoque decernimus hac animadversione puniri ut cum de ipsius constiterit negligentia maxime si hominem insufficientis scientiae vel inhonestae vitae aut aetatis illegitimae approbaverit non solum confirmandi primum successorem illius careat potestate verum etiam ne aliquo casu poenam effugiat a perceptione proprii beneficii suspendatur quousque si aequum fuerit indulgentiam valeat promereri. ^¤  Si convictus fuerit in hoc per malitiam excessisse graviori subiaceat ultioni. ^¤Episcopi quoque tales ad sacros ordines et ecclesiasticas dignitates promovere procurent qui commissum sibi officium digne valeant adimplere si et ipsi icam cupiunt effugere ultionem. ^¤  Caeterum qui ad Romanum pertinent immediate pontificem ad percipiendam sui confirmationem officii eius se conspectui si commode potest fieri personaliter repraesentent vel personas transmittant idoneas per quas diligens inquisitio super electionis processu et electis possit haberi ut sic demum per ipsius circumspectionem consilii sui plenitudinem assequantur officii cum eis nihil obstiterit de icis institutis ita quod interim valde remoti videlicet ultra Italiam constituti si electi fuerint in concordia dispensative propter necessitates et utilitates ecclesiarum in spiritualibus et temporalibus administrent sic tamen ut de rebus ecclesiasticis nil penitus alienent. ^¤  Munus vero consecrationis seu benedictionis recipiant sicut hactenus recipere consueverunt.

27. Incompetent persons must not be promoted to the priesthood or given the direction of souls.

 Since the direction of souls is the art of arts, we strictly command that bishops, either themselves or through other qualified men, diligently prepare and instruct those to be elevated to the priesthood in the divine offices and in the proper administration of the sacraments of the Church. If in the future they presume to ordain ignorant and unformed men (a defect that can easily be discovered), we decree that both those ordaining and those ordained be subject to severe punishment. In the ordination of priests especially, it is better to have a few good ministers than many who are no good, for if the blind lead the blind both will fall into the pit (Matt. 15:14).

Cum sit ars artium regimen animarum districte praecipimus ut episcopi promovendos in sacerdotes diligenter instruant et informent vel per se ipsos vel per alios viros idoneos super divinis officiis et ecclesiasticis sacramentis qualiter ea rite valeant celebrare. ^¤  Quoniam si ignaros et rudes de caetero ordinare praesumpserint quod quidem facile poterit deprehendi et ordinatores et ordinatos gravi decrevimus subiacere ultioni. ^¤  Satius est enim maxime in ordinatione sacerdotum paucos bonos quam multos malos habere ministros quia si caecus caecum duxerit ambo in foveam dilabuntur.

28. SUMMARY: He who seeks and obtains permission to resign must do so.

Text: There are some who urgently seek permission to resign and after obtaining such permission neglect to do so. But since in requesting a resignation they seemed to have in view the needs of the churches over which they preside or their own salvation, neither of which we wish to be impeded, whether by the sophistication of self-seeking or by mere instability, we decree that they be compelled to resign.

Quidam licentiam cedendi cum instantia postulantes ea obtenta cedere praetermittunt. ^¤  Sed cum in postulatione cessionis huiusmodi aut ecclesiarum commoda quibus praesunt aut salutem videantur propriam attendisse quorum neutrum suasionibus aliquorum quaerentium quae sunt sua seu etiam levitate qualibet volumus impediri ad cedendum eos decernimus compellendos.

29. Anyone having a benefice with the cura animarum annexed, if he accepts another, shall lose the first; and if he attempts to retain it, he shall lose the other also. After the reception of the second benefice, the first may be freely conferred on another. If he to whom that collation belongs should delay beyond six months, then it shall devolve on another and the form shall indemnify the church for the losses incurred during the vacancy

 With much foresight it was prohibited in the Lateran Council that no one should, contrary to the sacred canons, accept several ecclesiastical dignities or several parochial churches; otherwise the one receiving should lose what he received, and the one who bestowed be deprived of the right of collation. But since, on account of the boldness and avarice of some, the aforesaid statute has thus far produced little or no fruit, we, wishing to meet the situation more clearly and emphatically, declare in the present decree that whoever shall accept a benefice to which is annexed the cura animamm after having previously obtained such a benefice, shall ipso jure be deprived of this (the first one); and if perchance he should attempt to retain it, let him be deprived of the other one also. He to whom the collation of the first benefice belongs may freely confer it, after the incumbent has accepted a second, on anyone whom he may deem worthy; should he delay to do so beyond a period of six months, then in accordance with the decree of the Lateran Council, let not only its collation devolve on another, but also let him be compelled to indemnify the church in question from his own resources equal to the amount of the revenues drawn from it during its vacancy. The same we decree is to be observed in regard to dignities (personatus), adding, that no one may presume to have several dignities in the same church, even though they have not the cura animarum annexed. Only in the case of eminent and learned persons who are to be honored with major benefices, can the Apostolic See, if need be, grant a dispensation.

De multa providentia fuit in Lateranensi concilio prohibitum ut nullus diversas dignitates ecclesiasticas et plures ecclesias parochiales reciperet contra sacrorum um instituta alioquin et recipiens sic receptum amitteret et largiendi potestate conferens privaretur. ^¤  Quia vero propter praesumptiones et cupiditates quorundam nullus hactenus fructus aut rarus de praedicto statuto provenit nos evidentius et expressius occurrere cupientes praesenti decreto statuimus ut quicumque receperit aliquod beneficium habens curam animarum annexam si prius tale beneficium obtinebat eo sit iure ipso privatus et si forte illud retinere contenderit alio etiam spolietur. ^¤Is quoque ad quem prioris spectat donatio illud post receptionem alterius libere conferat cui merito viderit conferendum et si ultra tres menses conferre distulerit non solum ad alium secundum statutum Lateranensis concilii eius collatio devolvatur verum etiam tantum de suis cogatur proventibus in utilitatem ecclesiae cuius illud est beneficium assignare quantum a tempore vacationis ipsius constiterit ex eo esse perceptum. ^¤  Hoc idem in personatibus decernimus observandum addentes ut in eadem ecclesia nullus plures dignitates aut personatus habere praesumat etiam si curam non habeant animarum. ^¤  Circa sublimes tamen et litteratas personas quae maioribus sunt beneficiis honorandae cum ratio postulaverit per sedem apostolicam poterit dispensari.

30. The provincial synod is to suspend from the collation of benefices those who after two admonitions confer benefices on unworthy persons. The removal of this suspension the pope reserves to himself or to the patriarch of the one suspended.

 It is a very inconsistent and grave matter that some bishops, when they can promote suitable men to ecclesiastical benefices, do not fear to choose unworthy ones, who lack integrity of morals and sufficient knowledge, following the carnal and inordinate affections for their kindred rather than the judgment of reason. The great detriment that thus accrues to the churches no one of sound mind is ignorant of. Wishing, therefore, to cure this disease, we command that unworthy persons be rejected and suitable ones, who will and can render to God and the churches an acceptable service, be chosen; and let a careful investigation in regard to this matter be made in the annual provincial synod. Anyone who has been found culpable after the first and second admonition, let him be suspended by the synod from conferring benefices, and in the same synod let a prudent and upright person be appointed who may take the place of the one suspended. The same is to be observed in regard to the chapters that prove delinquent in this matter. An offense of this kind on the part of a metropolitan must be made known by the synod to a higher superior. That this salutary provision may be more effectively observed, such a sentence of suspension may by no means e removed except by the authority of the Roman pontiff or by the patriarch of the one suspended, that in this matter also the four patriarchal sees may be specially honored.

Grave nimis est et absurdum quod quidem praelati ecclesiarum cum 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 assumant idoneos qui deo et ecclesiis velint et valeant gratum impendere famulatum fiat que de hoc in provinciali concilio diligens inquisitio annuatim ita quod qui post primam et secundam correctionem fuerit repertus culpabilis a conferendis beneficiis per ipsum concilium suspendatur instituta in eodem concilio persona provida et honesta quae suppleat suspensi defectum in beneficiis conferendis. ^¤  Et hoc ipsum circa capitula quae in his deliquerint observetur. ^¤  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.

31. Illegitimate sons of canons may not be appointed canons in churches their fathers serve. Such appointments are invalid.

 To destroy that worst of corruptions that grown up in many churches, we strictly forbid that the sons of canons, especially the illegitimate ones be made canons in the same secular churches in which their fathers have been appointed. Such appointments, we decree are invalid; those who presume to make them, let them be suspended from their benefices

Ad abolendam pessimam quae in plerisque inolevit ecclesiis corruptelam firmiter prohibemus ne icorum filii maxime spurii ici fiant in saecularibus ecclesiis in quibus instituti sunt patres. ^¤Et si fuerit contra praesumptum decernimus non valere. ^¤  Qui vero tales ut dictum est icare praesumpserint a suis beneficiis suspendantur.

32. The rector of a church, notwithstanding the custom of bishops and patrons must have a sufficient portion of the revenues of the church. He who has a parochial church must serve it-himself. If another be annexed to it, a vicar must be the latter, who shall enjoy a portio congruens of its revenues.

 In some localities a vice has grown up, namely, that patrons of parochial churches and some other persons (including bishops), arrogate to themselves the revenues of those churches, leaving to the priests attached to them such a meager portion as to deprive them of a decent subsistence. For we have learned from a source, the authority of which is unquestionable that in some places the parochial clergy receive for sustenance only a quarta quartae, that is one sixteenth of the tithes. Whence it is that in these localities there seldom is found a parochial priest who possesses more than a very limited knowledge of letters. Since therefore the mouth of the ox that threshes should not be muzzled, and he who serves the altar should live by the altar, we decree that no custom on the part patron, or anybody else shall stand in the way of priests receiving a portio sufficiens.

Exstirpandae consuetudinis vitium in quibusdam partibus inolevit quod scilicet patroni ecclesiarum parochialium et aliae quaedam personae proventus ipsarum sibi penitus vendicantes presbyteris earundem servitiis deputatis relinquunt adeo exiguam portionem ut ex ea congrue nequeant sustentari. ^¤  Nam ut pro certo didicimus in quibusdam regionibus parochiales presbyteri pro sua sustentatione non obtinent nisi quartam quartae id est sextamdecimam decimarum. ^¤  Unde fit ut in his regionibus pene nullus inveniatur sacerdos parochialis qui vel modicam habeat peritiam literarum. ^¤  Cum igitur os bovis alligari non debeat triturantis sed qui altari servit vivere debeat de altari statuimus ut consuetudine qualibet episcopi vel patroni seu cuiuscumque alterius non obstante portio presbyteris ipsis sufficiens assignetur.

He who has a parochial church must serve it himself and not entrust its administration to a vicar, unless perchance there be a parochial church annexed to the prebend or dignity, in which case we grant that he who has such a prebend or dignity, since it behooves him to serve in the major church, may ask to have appointed for the parochial church a suitable and irremovable vicar, who, as was said before, shall enjoy a portio congruens of the revenues of that church; otherwise by the authority of this decree let him be deprived of it and let it be conferred on another who will and can fulfil the aforesaid requirements. We also absolutely forbid that anyone presume to confer fraudulently on another a pension as a benefice from the revenues of a church that ought to have its own priest (proprius saceraos).

Qui vero parochialem habet ecclesiam non per vicarium sed per se ipsum illi deserviat in ordine quem ipsius ecclesiae cura requirit nisi forte praebendae vel dignitati parochialis ecclesia sit annexa. ^¤  In quo casu concedimus ut is qui talem habeat praebendam vel dignitatem cum oporteat eum in maiori ecclesia deservire in ipsa parochiali ecclesia idoneum et perpetuum studeat habere vicarium ice institutum qui ut praedictum est congruentem habeat de ipsis ecclesiae proventibus portionem. ^¤  Alioquin illa se sciat huius decreti auctoritate privatum libere alii conferenda qui velit et possit quod praedictum est adimplere. ^¤  Illud autem penitus interdicimus ne quis in fraudem de proventibus ecclesiae quae curam proprii sacerdotis debet habere pensionem alii quasi pro beneficio conferre praesumat.

33. Prelates may demand procurations only when they conduct visitations and then they must observe the restrictions of the Lateran Council. On their visitations they should devote themselves to preaching and reform.

 The procurationes [the hospitality or procuration extended to a bishop and his assistants in the course of his canonical vistation] which by reason of visitation are due to bishops, archdeacons, and others, also to legates and nuncios of the Apostolic See, are, except in a case of manifest and urgent necessity, to be demanded only when they personally conduct the visitation, and then they must observe the restrictions made by the Lateran Council [III Lat, canon 4] in regard to the number of horses and persons accompanying them. This restriction being observed, should the legates and nuncios of the Apostolic See find it necessary to make a delay in any place, to avoid being too great a burden on the place, let them receive moderate procurations from other churches or persons who have not yet been burdened in the way of supplying such sustenance; so that the number of procurations may not exceed the number of days of the delay, and should some procuration by itself not suffice, let two or more be united in one. Moreover, those conducting the visitation shall not seek their own interests, but those of Jesus Christ, devoting themselves to preaching, exhortation, correction, and reform, that they may bring back fruit that perishes not. Whoever shall presume to act contrary to this decree, shall not only return what he received, but to the church that he so op pressed he shall also make compensation equivalent to his injustice.

Procurationes quae visitationis ratione debentur episcopis archidiaconis vel quibuslibet aliis etiam apostolicae sedis legatis aut nunciis absque manifesta et necessaria causa nullatenus exigantur nisi quando praesentialiter officium visitationis impendunt et tunc evectionum et personarum mediocritatem observent in Lateranensi concilio definitam. ^¤  Hoc adhibito moderamine circa legatos et nuncios apostolicae sedis ut cum 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 fuerunt de suis procurationibus aggravatae ita quod numerus procurationum numerum dierum quibus huiusmodi moram fecerint non excedat. ^¤  Et cum aliqua non suffecerit per ipsam duae vel plures coniungantur in unam. ^¤  Porro visitationis officium exercentes non quaerant quae sua sunt sed quae Iesu Christi praedicationi et exhortationi correctioni et reformationi vacando ut fructum referant qui non perit. ^¤  Qui autem contra hoc venire praesumpserit et quod acceperat reddat et ecclesiae quam taliter aggravavit tantundem rependat

34. Prelates are not to take from their subjects more than is due to them. Those who act contrary to this must make restitution and also give an equal amount to the poor. The hospitality or procuration extended to the bishop and his assistants in the course of his canonical (fiocesan visitation.

 Since very many prelates, that they may provide papal legates and others with procurations and the like, extort from their subjects more than they hand over to them (to the legates), and, chasing after gain to their own damnation, seek among their subjects plunder rather than help, we forbid that this be done in the future. If anyone perchance should presume to act contrary to this decision, he shall not only restore what he has thus extorted, but he shall also be compelled to give an equal amount to the poor. If the superior with whom a complaint in regard to this matter has been lodged, proves negligent in the execution of this decree, let him be subject to canonical punishment.

Quia praelati plerique 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 caetero 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 executione statuti icae subiaceat ultioni.

35. An appellant, feeling that he has good grounds for an appeal before sentence, must make those grounds known to the judgc of the first instance. If sufficient, this is to be made known to the superior judge; if insufficient, the latter must return the appellant to the judge of the first instance.

 That proper respect may be shown the judges and that the interests of the litigants in the matter of labor and expenses may be duly considered, we decree that when anyone proceeds against an adversary before a competent judge, he shall not without good reason appeal to a higher judge before sentence is pronounced, but shall continue his case before the same judge (that is, of the first instance), even if he say that he has sent a message to the superior judge or has received letters from the same, as long as the letters have not been given to the delegated judge. But if he thinks he has sufficient ground for an appeal, he must make known this ground to the same judge, and, if it be found legal, let it be made known to the superior judge; if the superior judge finds the ground for an appeal insufficient, he must return the appellant to the judge of the first instance, who shall condemn him to pay the expenses also of the other party. Otherwise let him proceed, saving, of course, the ordinances governing the causae majores, which must be referred to the Apostolic See.

Ut debitus honor deferatur iudicibus et litigatoribus consulatur super laboribus et expensis statuimus ut ubi quis coram idoneo iudice convenerit adversarium ille ante sententiam ad superiorem iudicem absque rationabili causa non provocet sed coram illo suam iustitiam prosequatur non obstante si dicat quod ad superiorem iudicem nuncium destinaverit aut etiam literas impetraverit ab eodem priusquam delegato fuerint assignatae.^¤  Cum autem ex rationabili causa putaverit appellandum coram eodem iudice causa probabili appellationis exposita tali videlicet quae si foret probata deberet legitima reputari superior de appellatione cognoscat et si minus eum rationabiliter appellasse cognoverit illum ad inferiorem remittat et in expensis alteri parti condemnet. ^¤Alioquin ipse procedat salvis constitutionibus de maioribus causis ad sedem apostolicam perferendis.

36. If a judge from whose interlocutory sentence an appeal has been taken does not execute it, he can proceed with the principal cause.

 When an ordinary or delegated judge has pronounced a interlocutory sentence, the execution of which would be oppressive to to one of the litigants, but following prudent counsel from carrying into effect this threat or interlocutory sentence. He can proceed with the principal cause, even if an appeal been taken from such a threat or interlocutory sentence (provided he be not suspected from another legitimate source), so that the progress of the case may not be delayed by trifling circumstances.

Cum cessante causa cesset effectus statuimus ut sive iudex ordinarius sive delegatus aliquid comminando vel interloquendo protulerit quo executioni mandato alter litigantium gravaretur et sano usus consilio ab huiusmodi comminationis vel interlocutionis effectu destiterit libere in causae cognitione procedat non obstante si a tali comminatione vel interlocutione fuerit appellatum dummodo non sit ex alia legitima causa suspectus ne processus negotii frivolis occasionibus retardetur.

37. No one may by means of Apostolic letters be summoned before a judge who is distant more than two days from his diocese, except with the consent of both parties or express mention is made of this decree. Without an order from the other party, such letters are invalid.

 Some, abusing the good will of the Apostolic See, attempt to obtain from it letters whereby their disputes may be referred to judges residing at a remote distance. This they do to fatigue the accused with labor and expenses, that thus he may be compelled to yield in the matter under dispute or by payment free himself from the vexations of the plaintiff. Since however a legal trial ought not to open the door to injustice, as is forbidden by the law, we decree that no one may by means of Apostolic letters be summoned before a judge who is distant more than two days from his diocese, except with the consent of both parties or express mention is made of this decree.

Nonnulli gratia sedis apostolicae abutentes literas eius ad remotos iudices impetrare nituntur ut reus fatigatus laboribus et expensis liti cedere vel importunitatem actoris redimere compellatur. ^¤  Cum autem per iudicium iniuriis aditus patere non debeat quas iuris observantia interdicit statuimus ne quis ultra duas diaetas extra suam dioecesim per literas apostolicas ad iudicium trahi possit nisi de assensu partium fuerint impetratae vel expressam de hac constitutione fecerint mentionem.

There are also others who, turning themselves to a new kind of commercialism, that they may revive old complaints or introduce new questions, fabricate causes, on the strength of which they seek letters from the Apostolic See without a mandate from the person for whom they act, which letters they offer for sale either to the accused party that with their aid he may not be exposed to the loss of labor and expenses, or to the plaintiff that with these he may fatigue his opponent by undue vexations. Since, however, disputes are to be restricted in number rather than multiplied, we decree that if anyone shall in the future presume to seek Apostolic letters upon any question without a special mandate from the person for whom he is acting, such letters shall be regarded as invalid, and he shall be punished as a falsifier, unless perchance it be a question of persons from whom a mandate ought not be legally required.

Sunt et alii qui se ad novum genus mercimonii convertentes ut vel sopitas possint suscitare querelas aut novas immittere quaestiones fingunt causas super quibus a sede apostolica literas impetrant absque dominorum mandato quas vel reo ne propter eas laborum vel expensarum dispendio molestetur aut actori ut per ipsas adversarium indebita vexatione fatiget venales exponunt. ^¤  Cum autem lites restringendae sint potius quam laxandae hac generali constitutione sancimus ut si quis super aliqua quaestione de caetero sine mandato speciali domini literas apostolicas impetrare praesumpserit et literae illae non valeant et ipse tanquam falsarius puniatur nisi forte de illis personis exstiterit de quibus non debet exigi de iure mandatum.

38. A judge must employ a notary or two competent men to put in writing the acts of the judicial process, so that if a dispute arise regarding any action of the judge, the truth can be established by referring to these documents. If any difficulty should arise because of a neglect of this, let the judge be punished.

 Since against the false assertion of an unjust judge the innocent party sometimes cannot prove the truth of a denial, because by the very nature of things there is no direct proof of one denying a fact, that falsity may not prejudice the truth, and injustice may not prevail over justice, we decree that in an ordinary as well as extraordinary inquiry (judicium) let the judge always employ either a public person (if he can be had) or two competent men who shall faithfully take down in writing all the acts of the inquiry, namely, citations and delays, refusals and exceptions, petitions and replies, interrogations and confessions, the depositions of witnesses and preesentation of documents, interlocutions, appeals, renunciations, decisions, and other acts which take place must be written down in convenient order, the time, places, and persons to be designated. A copy of everything thus written is to be handed to each of the parties, the originals are to remain in possession of the writers; so at if a dispute should arise in regard to any action of the judge, the truth can be established by a reference to these documents. This provision is made to protect the innocent party against judges who areimprudent and dishonest. A judge who neglects to observe this decree, if on account of this neglect some difficulty should arise, let him be duly punished by a superior judge; nor is there any presumption in favor of doing things his way unless it be evident from legitimate documents in the case.

Quoniam contra falsam assertionem iniqui iudicis innocens litigator quandoque non potest veram negationem probare cum negantis factum per rerum naturam nulla sit directa probatio ne falsitas veritati praeiudicet aut iniquitas praevaleat aequitati statuimus ut tam in ordinario iudicio quam extraordinario iudex semper adhibeat aut publicam si potest habere personam aut duos viros idoneos qui fideliter universa iudicii acta conscribant videlicet citationes dilationes recusationes et exceptiones petitiones et responsiones interrogationes confessiones testium depositiones instrumentorum productiones interlocutiones appellationes renunciationes conclusiones et caetera quae occurrunt competenti ordine conscribenda designando loca tempora et personas et omnia sic conscripta partibus tribuantur ita quod originalia penes scriptores remaneant ut si super processu iudicis fuerit suborta contentio per haec possit veritas declarari. ^¤  Hoc adhibito moderamine quatenus sic honestis et discretis deferatur iudicibus quod per improvidos et iniquos innocentum iustitia non laedatur. ^¤  Iudex autem qui constitutionem istam neglexerit observare si propter eius negligentiam aliquid difficultatis emerserit per superiorem iudicem animadversione debita castigetur nec pro ipsius praesumatur processu nisi quatenus in causa legitimis constiterit documentis.

39. Anyone who knowingly accepts a stolen article must restore it to the one from whom it was taken.

 It often happens that a thief transfers to another what he has unjustly taken, and the one robbed is rendered helpless in any process against the possessor to obtain restitution, because the claim of possession having vanished on account of the difficulty or lack of proof, the right of ownership ceases. Wherefore, notwithstanding the rigor of the civil law, we decree that if anyone in the future shall knowingly accept such an article, thus becoming a participant in the theft-for after all there is little difference, especially when it is a question of danger to the soul, whether one holds unjustly or takes what belongs to another-the one robbed is to be assisted to obtain restitution from such a possessor.

Saepe contingit quod spoliatus iniuste per spoliatorem in alium re translata dum adversus possessorem non subvenitur per restitutionis beneficium spoliato commodo possessionis amisso propter difficultatem probationis ius proprietatis amittit effectum. ^¤Unde non obstante civilis iuris rigore sancimus ut si quis de caetero scienter rem talem acceperit cum spoliatori quasi succedat in vitium eo quod non multum intersit praesertim quoad periculum animae detinere iniuste ac invadere alienum contra possessorem huiusmodi spoliato per restitutionis beneficium succurratur.

40. The plaintiff is still the owner of the article that has for one year by violence or deceit been withheld from him.

 It sometimes happens that the plaintiff to whom, in consequence of the non-appearance (contumacia, that is, disobedience) of the opposing party, the possession of the object in dispute is judicially awarded, cannot on account of the violence or deceit of the accused obtain actual possession for a whole year, and thus, since in the opinion of many he is not after the lapse of a year to be regarded as the owner, the malice of the accused gains the advantage. Therefore, that the condition of the disobedient may not be better than that of the obedient, we decree that in the aforesaid case even after the lapse of a year the plaintiff is the true owner.

Contingit interdum quod cum actori ob contumaciam partis adversae adiudicatur causa rei servandae possessio propter rei potentiam sive dolum actor infra annum rem custodiendam nancisci non potest vel nactam amittit et sic cum secundum assertionem multorum verus non efficeretur post lapsum anni possessor reportat commodum de malitia sua reus. ^¤  Ne igitur contumax melioris quam obediens conditionis exsistat de ica aequitate sancimus ut in casu praemisso actor verus constituatur elapso anno possessor.

In general we forbid that decisions in ecclesiastical matters be referred to a layman, because it is not becoming that a layman should arbitrate in much matters.

Ad haec generaliter prohibemus ne super rebus spiritualibus compromittatur in laicum quia non decet ut laicus in talibus arbitretur.

41. No prescription is valid unless it rests on good faith.

 Since all that is not of faith is sin (Rom. 14: 23), we decree that no prescription, whether canonical or civil, is valid unless it rests on good faith; because in a general way a prescription that cannot be maintained without mortal sin is in conflict with all law and custom. Wherefore it is essential that he who holds a prescription should at no time be aware of the fact that the object belongs to another.

Quoniam omne quod non est ex fide peccatum est synodali iudicio definimus ut nulla valeat absque bona fide praescriptio tam ica quam civilis cum sit generaliter omni constitutioni atque consuetudini derogandum quae absque mortali non potest observari peccato. ^¤  Unde oportet ut qui praescribit in nulla temporis parte rei habeat conscientiam alienae.

42. No cleric may so extend his jurisdiction as to become detrimental to secular justice.

 As desirous as we are that laymen do not usurp the rights of clerics, we are no less desirous that clerics abstain from arrogating to themselves the rights of laymen. Wherefore we forbid all clerics so to extend in the future their jurisdiction under the pretext of ecclesiastical liberty as to prove detrimental to secular justice; but let them be content with the laws and customs thus far approved, that the things that are Caesar’s may be rendered to Caesar, and those that are God’s may by a just division be rendered to God.

Sicut volumus ut iura clericorum non usurpent laici ita velle debemus ne clerici iura sibi vindicent laicorum. ^¤  Quocirca universis clericis interdicimus ne quis praetextu ecclesiasticae libertatis suam de caetero iurisdictionem extendat in praeiudicium iustitiae saecularis sed contentus exsistat constitutionibus scriptis et consuetudinibus hactenus approbatis ut quae sunt Caesaris reddantur Caesari et quae sunt dei deo recta distributione reddantur.

43. Clerics under no obligation to laymen in matters temporal are not bound to take an oath of fidelity to them.

 Some laymen (that is, princes) attempt to usurp too much of the divine right when they compel ecclesiastical persons who are under no obligation to them in matters temporal, to take an oath of fidelity to them. Wherefore, since according to the Apostle, “To the Lord the servant standeth or falleth” (Rom. 14: 4), we forbid by the authority of the sacred council that such clerics be forced by secular persons to take an oath of this kind.

Nimis de iure divino quidam laici usurpare conantur cum viros ecclesiasticos nihil temporale detinentes ab eis ad praestandum sibi fidelitatis iuramenta compellunt. ^¤  Quia vero secundum apostolum servus suo domino stat aut cadit sacri auctoritate concilii prohibemus ne tales clerici personis saecularibus praestare cogantur huiusmodi iuramentum.

44. Alienation of ecclesiastical properties by laymen without the legitimate 3sent of ecclesiastical authority is forbidden.

 Since no power to dispose of ecclesiastical properties has been given to laymen, even though they be pious, their duty being to obey, not to command, we regret that in some of them charity has grown so cold that they do not fear in their laws or rather monstrosities (confictionibus) to attack the immunity of ecclesiastical property, which not only the holy fathers but also the secular princes have fortified with many privileges; presuming illicitly that power not only in the matter of the alienation of fiefs and other ecclesiastical possessions and of the usurpation of jurisdictions, but also in the matter of mortuaries and other things that seem annexed to the spiritual right. Wishing, therefore, in this matter to secure the churches against loss and to provide against such injustice, we decree with the approval of the sacred council that laws of this kind and appropriations of fiefs and other ecclesiastical properties made without the legitimate consent of ecclesiastical persons under pretext of lay power, do not hold, since they cannot be called laws but rather want of law or destruction and usurpation of jurisdiction, and those having recourse to such presumptions are to be checked ecclesiastical censure.

Cum laicis quamvis religiosis disponendi de rebus ecclesiasticis nulla sit attributa potestas quos subsequendi manet necessitas non auctoritas imperandi dolemus sic in quibusdam ex illis refrigescere caritatem quod immunitatem ecclesiasticae libertatis quam nedum sancti patres sed etiam principes saeculares multis privilegiis munierunt non formidant suis constitutionibus vel potius confictionibus impugnare non solum de feudorum alienatione ac aliarum possessionum ecclesiasticarum et usurpatione iurisdictionum sed etiam de mortuariis necnon et aliis quae spirituali iuri videntur annexa illicite praesumendo. ^¤  Volentes igitur super his ecclesiarum indemnitati consulere ac tantis gravaminibus providere constitutiones huiusmodi et vindicationes feudorum seu aliorum bonorum ecclesiasticorum sine legitimo ecclesiasticarum personarum assensu praesumptas occasione constitutionis laicae potestatis cum non constitutio sed destitutio vel destructio dici possit necnon usurpatio iurisdictionum sacri approbatione concilii decernimus non tenere praesumptoribus per censuram ecclesiasticam compescendis.

45. Patrons and others who exceed their rights in the matter of church government are to be restrained by censures. If they kill or mutilate a cleric, they shall lose their rights and to the fourth generation their posterity shall be excluded from clerical state.

 In some provinces patrons, vicegerents, and advocates of churches have so far advanced in insolence that not only do they create difficulties and mischief when vacant churches are to be provided with competent pastors, but they also presume to administer the possessions and other ecclesiastical goods at their own will; and what is worse, they do not fear to put the prelates to death. Since, therefore, what has been ordained as a means of defense must not br perverted into an instrument of destruction, we expressly forbid patrons, advocates, and vicegerents in the future to extend their jurisdiction in the aforesaid matter beyond what is permitted them by law. and should they act contrary to this, let them be restrained by canonical penalties. With the approval of the holy council we decree that if patrons, advocates, feudal tenants, vicegerents, or other beneficiaries should presume either per se or per alios to kill or mutilate the rector of some church or another cleric of that church, the patrons shall lose absolutely their right of patronage, the advocates their office of counselor, the feudal tenants their fief, the vicegerents their vicegerency, and beneficiaries their benefice. That the punishments may not be impressed upon the memory less deeply than the excesses, not only shall their heirs be deprived of all favors accruing to them from the aforesaid offices, but to the fourth generation the posterity of such shall be absolutely excluded from the clerical state, nor may they hold the office of prelate it, religious houses, unless by an act of mercy they have received a dispensation.

  In quibusdam provinciis ecclesiarum patroni seu vicedomini et advocati se in tantam insolentiam erexerunt quod non solum cum vacantibus debet ecclesiis de pastoribus idoneis provideri difficultates ingerunt et malitias verum etiam de possessionibus et aliis bonis ecclesiasticis pro sua voluntate ordinare praesumunt et quod horrendum est dicere in necem praelatorum prorumpere non formidant. ^¤  Cum igitur quod ad defensionis subsidium est inventum ad depressionis dispendium non debeat retorqueri prohibemus expresse ne patroni vel advocati seu vicedomini super praemissis de caetero plus usurpent quam reperiatur in iure permissum. ^¤  Et si contra praesumpserint districtissime per severitatem icam compescantur. ^¤  Sacri nihilominus concilii approbatione statuimus quatenus si patroni vel advocati aut feudatarii seu vicedomini seu alii beneficiati alicuius ecclesiae rectorem vel clericum alium ipsius ecclesiae per se vel per alios occidere vel mutilare ausu nefando praesumpserint patroni ius patronatus advocati advocatiam feudatarii feudum vicedomini vicedominatum beneficiati beneficium prorsus amittant. ^¤  Et ne minus vindictae quam excessus memoria prorogetur non solum de praemissis nil perveniat ad heredes sed etiam usque ad quartam generationem posteritates talium in clericorum collegium nullatenus admittantur nec in regularibus domibus alicuius praelationis assequantur honorem nisi cum eis fuerit misericorditer dispensatum.

46. Clerics should not contribute to the needs of cities and other localities, even where the resources of the lay people do not suffice, without first consulting the Roman pontiff. Laws by those excommunicated are null. Rulers remain excommunicated after the expiration of their term of office till they have made satisfaction.

 Against magistrates and rulers of cities and others who strive to oppress churches and ecclesiastical persons with taxes and other exactions, the Lateran Council, [III Lat, canon 9] desiring to protect ecclesiastical immunity, prohibited actions of this kind under penalty of anathema, commanding that transgressors and their abetters punished with excommunication until they make suitable satisfaction. But, if the bishop with his clergy should perceive such necessity or utility and without compulsion decide that the aid of the churches ought to be enlisted to meet the needs where the resources of the lay people do not suffice, let the aforesaid lay people accept such assistance humbly, devoutly, and with gratitude. However, on account of the boldness of some, let them first consult the Roman pontiff, to whom it belongs to attend to common needs. But, if even this does not allay the malice of some toward the Church of God, we add that the laws and enactments which have been promulgated by excommunicated persons in this matter or by their orders, be considered null and void and at no time whatever be regarded as valid.

Adversus consules ac rectores civitatum et alios qui ecclesias et viros ecclesiasticos 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 praecipiens subiacere donec satisfactionem impendant competentem. ^¤  Verum si quando forsan episcopus simul cum clericis tantam necessitatem vel utilitatem prospexerint ut absque ulla coactione ad relevandas utilitates vel necessitates communes ubi laicorum non suppetunt facultates subsidia per ecclesias duxerint conferenda praedicti laici humiliter et devote recipiant cum actionibus gratiarum. ^¤  Propter imprudentiam tamen quorundam Romanum prius consulant pontificem cuius interest communibus utilitatibus providere. ^¤Quoniam vero nec sic quorundam malitia contra dei ecclesiam conquievit adicimus ut constitutiones et sententiae quae ab excommunicatis huiusmodi vel de ipsorum mandato fuerint promulgatae inanes et irritae habeantur nullo unquam tempore valiturae.

But, since fraud and deception ought not to protect anyone, let no one be deceived by the illusion that, although a ruler may incur anathema during the period of his incumbency, yet on the expiration of his term of office there will be no compulsion to make due satisfaction. For both he who refuses to make satisfaction and his successor, if they do not make satisfaction within a month, we decree that they remain bound by ecclesiastical censure until they have made suitable satisfaction, since he assumes the burden who is successor in the honor.

Caeterum quia fraus et dolus alicui patrocinari non debent nullus vano decipiatur errore ut infra tempus regiminis sustineat anathema quasi post illud non sit ad satisfactionem debitam compellendus. ^¤  Nam et ipsum qui satisfacere recusaverit et successorem ipsius si non satisfecerit infra mensem manere decernimus ecclesiastica censura conclusum donec satisfecerit competenter cum succedat in onere qui substituitur in honore.

47. Prelates are not to excommunicate subjects without a previous warning and without a reasonable cause; those guilty of this shall be punished. A subject also shall be punished who falsely protests that he has been unjustly excommunicated.

 With the approval of the holy council we prohibit the promulgation of the sentence of excommunication against anyone without a previous warning and in the presence of suitable persons by whom, if need be, such admonition can be proved. Should anyone act contrariwise, even if the sentence of excommunication is a just one, let him know that he is forbidden entrance to the church for a period of one month, which punishment, however, is to be altered should it be deemed advisable. Let also proper precaution be taken against excommunicating anyone without a just and reasonable cause; should this perchance have happened and he who imposed the sentence does not care to withdraw it without complaint, then the one injured may take his complaint of unjust excommunication to a superior, who, if there be no danger in delay, shall send him back to the excommunicator with the command that he absolve him within a specified time; otherwise he himself, should it seem fit, after the presentation of a sufficient reason, will grant him the required absolution either per se or per alium. When it is an evident case against the excommunicator of unjust excommunication, let him again be condemned to pay all the expenses and to repair all the damages incurred by the one unjustly excommunicated; if, however, the gravity of his fault demands it, let him be punished in accordance with the judgment of the superior, since it is not a trivial fault ‘to impose such a punishment on an innocent person, unless per chance he erred from a probable cause, especially if there was apparently good ground for his action. But if against the sentence of excommunication no reasonable proof was offered by the complainant, then for the unjust annoyance of his complaint let him condemned to pay the expenses and repair the damages, or else, let him be punished in accordance with the decision of the superior, unless perchance probable error likewise excuses him; and in regard to the matter for which he was excommunicated, through an adequate pledge let him be compelled to make satisfaction, or let the original sentence be reimposed even for the purpose of forcing him to make condign satisfaction. But if the judge, recognizing his error, is prepared to revoke such a sentence, and he on whom it was imposed appeals against such a revocation unless satisfaction is made, let him not heed the appeal unless it be an error about which there can be a just doubt, and then on the receipt of a satisfactory pledge that he will obey the summons of him to whom the appeal has been made, or of one delegated by him, let him absolve the one excommunicated and thus he will in no way incur the penalties prescribed; let him be careful, however, not to forge an error to the detriment of another if he wishes to escape canonical punishment.

Sacro approbante concilio prohibemus ne quis in aliquem excommunicationis sententiam nisi competenti commonitione praemissa et praesentibus idoneis personis per quas si necesse fuerit possit probari monitio promulgare praesumat. ^¤  Quod si contra praesumpserit etiamsi iusta fuerit excommunicationis sententia ingressum ecclesiae per mensem unum sibi noverit interdictum alia nihilominus poena mulctandus si visum fuerit expedire. ^¤  Caveat etiam diligenter ne ad excommunicationem cuiusquam absque manifesta et rationabili causa procedat. ^¤  Ad quam si forte taliter processerit et requisitus humiliter processum huiusmodi non curaverit absque gravamine revocare gravatus apud superiorem deponat de iniusta excommunicatione querelam. ^¤  Quod si absque periculo morae potest ad excommunicatorem illum cum suo mandato remittat infra competentem terminum absolvendum alioquin ipse per se vel per alium prout viderit expedire sufficienti cautione recepta munus ei absolutionis impendat. ^¤  Cum que adversus excommunicatorem de iniusta excommunicatione constiterit excommunicator condemnetur excommunicato ad interesse alias nihilominus si culpae qualitas postulaverit superioris arbitrio puniendus cum non levis sit culpa tantam infligere poenam insonti nisi forsan erraverit ex causa probabili maxime si laudabilis opinionis existat. ^¤  Verum si contra excommunicationis sententiam nihil rationabile fuerit a conquerente probatum et idem super iniusta conquestionis molestia per poenam ad interesse vel alias secundum superioris arbitrium condemnetur nisi forsan et ipsum probabilis error excuset et super eo pro quo iusta fuerit excommunicatione ligatus per cautionem receptam satisfacere compellatur vel in pristinam reducatur sententiam usque ad satisfactionem condignam inviolabiliter observandam. ^¤Si vero iudex suum recognoscens errorem paratus sit talem revocare sententiam et is pro quo lata fuerit ne absque satisfactione revocet illam appellet appellationi non deferat in hac parte nisi talis sit error de quo merito possit dubitari. Et tunc sufficienti cautione recepta quod coram eo ad quem exstitit appellatum vel delegato ab ipso iuri parebit excommunicatum absolvat sic que poenae praescriptae minime subiacebit cavens omnino ne voluntate perversa in alterius praeiudicium mentiatur errorem si districtionis icae vult effugere ultionem.

48. Provision is made that no one may through frivolous refusal deny or reject the jurisdiction of his judge.

 By a special prohibition it has been provided that a sentence of excommunication be promulgated against no one without a previous warning. Wishing to forestall any attempt on the part of the one thus warned to avoid, under pretext of deceitful refusal or appeal, the inquiry of the one giving the admonition, we decree that, should he assert that he entertains a suspicion in regard to the judge, let him in the presence of the judge indicate the cause of his just suspicion, and let him with his opponent, or if he has no opponent, with the judge, conjointly choose arbiters, or if together they cannot agree, let them choose without ill will two, he one and the judge the other, who may inquire into the cause of the suspicion; and if they cannot come to an agreement, let them ask for a third party, so that what two of them decide may obtain greater weight. Let them know also that, by reason of a strict precept enjoined by us in virtue of obedience under witness of the divine judge, they are bound to execute this faithfully. If the true cause of the suspicion has not been proved by them within a reasonable period of time, let the judge use his jurisdiction; but if it has been legitimately proved, then let the judge with the consent of the one who suspected him commit the matter to a competent person, or let him submit it to the superior, that the latter may take such action in his regard as should be taken.

Cum speciali sit prohibitione provisum ne quis in aliquem excommunicationis sententiam nisi competenti commonitione praemissa promulgare praesumat volentes etiam providere ne forte commonitus frustratoriae recusationis vel appellationis obtentu monentis declinare possit examen statuimus quod si allegaverit se iudicem habere suspectum coram eodem causam iustae suspicionis assignet. ^¤  Et ipse cum adversario vel si forte adversarium non habeat cum iudice arbitros communiter eligat aut si forte communiter convenire non possunt eligant absque malitia ipse unum et ille alium qui de suspicionis causa cognoscant. ^¤  Et si nequiverint in unam concordare sententiam advocent tertium ut quod duo ex ipsis decreverint robur obtineat firmitatis. ^¤  Sciant quoque se ad id fideliter exequendum ex iniuncto a nobis in virtute obedientiae sub attestatione divini iudicii districto praecepto teneri. ^¤  Causa vero suspicionis legitima coram ipsis infra competentem terminum non probata sua iurisdictione iudex utatur. ^¤  At ipsa probata legitime de recusatoris assensu personae idoneae committat negocium recusatus vel ad superiorem transmittat ut in eo ipse procedat secundum quod fuerit procedendum.

Moreover, in case the one warned should resort to an appeal, let no heed be given to a provocation of this kind if from the evidence of the case or from his confession or from another source his guilt has been clearly established, since the remedy of appeal was not instituted for the defense of iniquity but for the protection of the innocent. If his guilt is doubtful, that he may not impede the process of the judge by recourse to a frivolous appeal, let him explain in the judge’s presence the probable ground of the appeal, namely, such a ground as, if proved, would be regarded as valid. If he has an opponent, the cause of the appeal is to be continued within a period fixed by the same judge, due consideration being given to the distance, time, and nature of the business; if h does not care to continue it, then, notwithstanding the appeal, let the judge proceed with it. If there is no opponent and the cause of the appeal has been proved before the superior judge, let the latter exercise his jurisdiction. But, if the appellant fails in his proof, then he case is to be returned to the judge from whom he deceitfully ‘appealed.

Porro commonito ad appellationem convolante si eius excessus evidentia rei vel ipsius confessione aut alio modo legitime fuerit manifestatus cum appellationis remedium non sit ad defensionem iniquitatis sed in praesidium innocentiae institutum non est provocationi huiusmodi deferendum. ^¤  Excessu quoque dubio exsistente ne frivolae appellationis diffugio appellans iudicis processum impediat coram eodem probabilem causam appellationis exponat talem videlicet quae si foret probata deberet legitima reputari. ^¤Et tunc si habuerit adversarium infra terminum secundum locorum distantiam et temporis qualitatem et naturam negotii ab eodem iudice moderandum appellationis causam prosequatur. ^¤  Quam si prosequi non curaverit ex ipse iudex non obstante appellatione procedat. ^¤  Nullo autem adversario comparente cum ex suo iudex procedat officio appellationis causa coram superiore probata superior suae iurisdictionis officium exequatur. ^¤  Sed si appellans in eius probatione defecerit ad eum a quo ipsum malitiose appellasse constiterit remittatur.

These two aforesaid decrees, however, we do not wish to be applied to regulars, who have their own special observances.

Caeterum has duas constitutiones praemissas nolumus ad regulares extendi qui suas habent observantias speciales.

49. The sentence of excommunication is not to be imposed with a view of satisfying greed, and anyone so guilty is to be severely punished.

 Under threat of the divine judge we absolutely forbid that anyone, impelled solely by greed, dare bind one with the chain of excommunication or absolve one so bound, especially in those regions where it is customary, when the one excommunicated is absolved impose a pecuniary punishment on him; and we decree that when it is agreed that the sentence of excommunication was an unjust one. The excommunicator be compelled by ecclesiastical censure to restore the money thus extorted; and, unless he was deceived by a probable error, let him make full compensation for the injury sustained. If he fails to do this, let other penalties be imposed.

Sub interminatione divini iudicii penitus interdicimus ut causa cupiditatis nullus audeat excommunicationis vinculo aliquem innodare vel absolvere innodatum in illis maxime regionibus in quibus ex consuetudine cum excommunicatus absolvitur pecuniaria poena mulctatur. ^¤  Statuentes ut cum excommunicationis sententiam iniustam fuisse constiterit excommunicator ad restituendam pecuniam sic extortam per censuram ecclesiasticam compellatur et nisi probabili fuerit errore deceptus tantumdem iniuriam passo persolvat et si forte solvendo non fuerit animadversione alia castigetur.

50. The prohibitions against marriage in the second and third degrees of affinity and against the union of the offspring from second marriages to a relative of the first usband, are removed. This prohibition does not apply beyond the fourth degree of consanguinity and affinity.

 It must not be deemed reprehensible if human statutes change sometimes with the change of time, especially when urgent necessity or common interest demands it, since God himself has changed in the New Testament some things that He had decreed in the Old. Since, therefore, the prohibition against the contracting of marriage in secundo et tertio genere affinitatis and that against the union of the offspring from second marriages to a relative of the first husband, frequently constitute a source of difficulty and sometimes are a cause of danger to souls, that by a cessation of the proibition the effect may cease also, we, with the approval of the holy council, revoking previous enactments in this matter, decree in the resent statute that such persons may in the future contract marriage without hindrance. The prohibition also is not in the future to affect marriages beyond the fourth degree of consanguinity and affinity; since in degrees beyond the fourth a prohibition of this kind cannot be generally observed without grave inconvenience. This quaternary number agrees well with the prohibition of corporal wedlock of which the Apostle says that “the wife hath not power of her own body, but the husband; and in like manner the husband also hath not power of his own body, but the wife” (I Cor. 7: 4); because there are four humors in the body, which consists of four elements. Since therefore the prohibition of conjugal union is restricted to the fourth degree, we wish that it remain so in perpetuum, notwithstanding the decrees already issued relative to this matter either by others or by ourselves, and should anyone presume to contract marriage contrary to this prohibition, no number of years shall excuse him, since duration of time does not palliate the gravity of sin but rather aggravates it, and his crimes are the graver the longer he holds his unhappy soul in bondage .[ cf. I Lat, canon 5].

Non debet reprehensibile iudicari si secundum varietatem temporum statuta quandoque varientur humana praesertim cum urgens necessitas vel evidens utilitas id exposcit quoniam ipse deus ex his quae in veteri testamento statuerat nonnulla mutavit in novo. ^¤  Cum igitur prohibitiones de coniugio in secundo et tertio affinitatis genere minime contrahendo et de sobole suscepta ex secundis nuptiis cognationi viri non copulanda prioris et difficultatem frequenter inducant et aliquando periculum pariant animarum ut cessante prohibitione cesset effectus constitutiones super hoc editas sacri approbatione concilii revocantes praesenti constitutione decernimus ut sic contrahentes de caetero libere copulentur. ^¤  Prohibitio quoque copulae coniugalis quartum consanguinitatis et affinitatis gradum de caetero non excedat quoniam in ulterioribus gradibus iam non potest absque gravi dispendio huiusmodi prohibitio generaliter observari. ^¤Quaternarius enim numerus bene congruit prohibitioni coniugii corporalis de quo dicit apostolus quod vir non habet potestatem sui corporis sed mulier neque mulier habet potestatem sui corporis sed vir quia quatuor sunt humores in corpore quod constat ex quatuor elementis. ^¤  Cum ergo iam usque ad quartum gradum prohibitio coniugalis copulae sit restricta eam ita esse volumus perpetuam non obstantibus constitutionibus super hoc dudum editis vel ab aliis vel a nobis ut si qui contra prohibitionem huiusmodi praesumpserint copulari nulla longinquitate defendantur annorum cum diuturnitas temporum non minuat peccatum sed augeat tanto que graviora sint crimina quanto diutius infelicem detinent animam alligatam.

51. Clandestine marriages and witness to them by a priest are forbidden. Marriages to be contracted must be published in the churches by the priests so that, if legitimate impediments exist, they may be made known. If doubt exists, let the contemplated marriage be forbidden till the matter is cleared up.

 Since the prohibition of the conjugal union in the three last degrees has been revoked, we wish that it be strictly observed in the other degrees. Whence, following in the footsteps of our predecessors, we absolutely forbid clandestine marriages; and we forbid also that a priest presume to witness such. Wherefore, extending to other localities generally the particular custom that prevails in some, we decree that when marriages are to be contracted they must be announced publicly in the churches by the priests during a suitable and fixed time, so that if legitimate impediments exist, they may be made known. Let the priests nevertheless investigate whether any impediments exist. But when there is ground for doubt concerning the contemplated union, let the marriage be expressly forbidden until it is evident from reliable sources what ought to be done in regard to it. But if anyone should presume to contract a clandestine or forbidden marriage of this kind within a prohibited degree, even through ignorance, the children from such a union shall be considered illegitimate, nor shall the ignorance of the parents be pleaded as an extenuating circumstance in their behalf, since they by contracting such marriages appear not as wanting in knowledge but rather as affecting ignorance. In like manner the children shall be considered illegitimate if both parents, knowing that a legitimate impediment exists, presume to contract such a marriage in conspectu ecclesiae (not clandestinely) in disregard of every prohibition. The parochial priest who deliberately neglects to forbid such unions, or any regular priest who presumes to witness them, let them be suspended from office for a period of three years and, if the nature of their offense demands it, let them be punished more severely. On those also who presume to contract such marriages in a lawful degree, a condign punishment is to be imposed. If anyone maliciously presents an impediment for the purpose of frustrating a legitimate marriage, let him not escape ecclesiastical punishment.

Cum inhibitio copulae coniugalis sit in tribus ultimis gradibus revocata eam in aliis volumus districte observari. ^¤  Unde praedecessorum nostrorum inhaerendo vestigiis clandestina coniugia penitus inhibemus prohibentes etiam ne quis sacerdos talibus interesse praesumat. ^¤  Quare specialem quorundam locorum consuetudinem ad alia generaliter prorogando statuimus ut cum matrimonia fuerint contrahenda in ecclesiis per presbyteros publice proponantur competenti termino praefinito ut infra illum qui voluerit et valuerit legitimum impedimentum opponat. ^¤  Et ipsi presbyteri nihilominus investigent utrum aliquod impedimentum obsistat. ^¤  Cum autem probabilis apparuerit coniectura contra copulam contrahendam contractus interdicatur expresse donec quid fieri debeat super eo manifestis constiterit documentis. ^¤  Si qui vero huiusmodi clandestina vel interdicta coniugia inire praesumpserint in gradu prohibito etiam ignoranter soboles de tali coniunctione suscepta prorsus illegitima censeatur de parentum ignorantia nullum habitura subsidium cum illi taliter contrahendo non expertes scientiae vel saltem affectatores ignorantiae videantur. ^¤  Pari modo illegitima proles censeatur si ambo parentes impedimentum scientes legitimum praeter omne interdictum in conspectu ecclesiae contrahere praesumpserint. ^¤  Sane parochialis sacerdos qui tales coniunctiones prohibere contempserit aut quilibet etiam regularis qui eis praesumpserit interesse per triennium ab officio suspendatur gravius puniendus si culpae qualitas postulaverit. ^¤Sed et iis qui taliter copulari praesumpserint etiam in gradu concesso condigna poenitentia iniungatur. ^¤  Si quis autem ad impediendum legitimam copulam malitiose impedimentum obiecerit ecclesiasticam non effugiet ultionem.

52. In the matter of consanguinity and affinity, hearsay evidence is not to be relied on unless it comes from reputable persons to whom uprightness is a precious asset.

 Through some necessity the common mode of procedure in computing the degree of consanguinity and affinity has been re placed by another, namely, hearsay testimony, since on account of the shortness of human life eye-witnesses cannot be had in the matter of reckoning to the seventh degree. But, since we have learned from many instances and from experience that, in consequence of this, legitimate marriages are beset with many dangers, we decree that in this matter hearsay witnesses be not received in the future, since the prohibition now does not extend beyond the fourth degree, unless they be reputable persons to whom uprightness is a precious asset and who before the dispute arose obtained their testimony from those gone immediately before, not from one indeed, since he would not suffice if he were living, but from two at least, who must have been reliable persons, beyond suspicion and of good faith, since it would be absurd to admit them if their informants were worthy only of rejection. Not even if one person has obtained his testimony from many, or if an unreliable person has obtained his from men of good faith, must they be admitted as many and suitable witnesses, since even in the ordinary judicial processes the statement of one witness does not suffice, even though he shine in all the splendor of gubernatorial dignity, and, moreover, legitimate acts are denied to persons of a disreputable character. Witnesses of this kind must declare on oath that in giving their testimony they are not actuated by hatred, fear, love, or self interest; let them designate persons by their names or by a satisfactory description or circumlocution, and distinguish by a clear computation each degree on both sides, and let them include in their oath that they obtained their information from their forefathers and believe it to be so. But neither do such witnesses suffice unless they declare on oath that they have seen persons who belonged to at least one of the aforesaid degrees and who acknowledged themselves blood relatives. For it is more tolerable that some who have been united contrary to the laws of men be separated than that those who have been legitimately united separate in violation of the laws of God.

Licet ex quadam necessitate praeter communem formam alias fuerit institutum ut in consanguinitatis et affinitatis gradibus computandis valeret testimonium de auditu cum propter brevem hominum vitam testes de visu deponere non valerent usque ad gradum septimum computando quia tamen pluribus exemplis et certis experimentis didicimus ex hoc multa pericula contra legitima coniugia provenisse statuimus ne super hoc recipiantur testes de caetero de auditu cum iam quartum gradum prohibitio non excedat nisi personae graves exstiterint quibus fides merito sit adhibenda et ante motam litem testificata didicerint ab antiquioribus quidem suis non utique uno cum non sufficeret ille si viveret sed duobus ad minus nec ab infamibus et suspectis sed a fide dignis et omni exceptione maioribus. ^¤  Cum satis videretur absurdum illos admitti quorum repellerentur actiones. ^¤  Nec tamen si unus a pluribus vel infames ab hominibus bonae famae acceperint quod testentur tamquam plures et idonei testes debent admitti cum etiam secundum solitum ordinem iudiciorum non sufficiat unius testis assertio etiamsi praesidali dignitate praefulgeat et actus legitimi sint infamibus interdicti. ^¤  Testes autem huiusmodi proprio iuramento firmantes quod ad ferendum in causa ipsa testimonium odio vel timore vel amore vel commodo non procedant personas expressis nominibus vel demonstratione sive circumlocutione sufficienti designent et ab utroque latere clara computatione gradus singulos distinguant et in suo nihilominus iuramento concludant se accepisse a suis maioribus quod deponunt et credere ita esse. ^¤  Sed nec tales sufficiant nisi iurati deponant se vidisse personas saltem in uno praedictorum graduum constitutas pro consanguineis se habere. ^¤  Tolerabilius est enim aliquos contra statuta hominum copulatos dimittere quam coniunctos legitime contra statuta domini separare.