53. Owners who commit their estates to people that pursuant of their rites do not pay tithes, must be compelled to pay them in full.

 In some localities there dwell people who according to their rites are not accustomed to pay tithes, though they are considered Christians. To these some owners entrust the cultivation of their estates, in order to defraud the churches of tithes and thus realize greater profits. Wishing, therefore, to safeguard the churches against loss in this matter, we decree that the owners may entrust to such people and in such a manner the cultivation of their estates, but they must without argument pay to the churches the tithes in full, and to this let them be compelled, if necessary, by ecclesiastical censure. All tithes due by reason of the divine law or by reason of an approved local custom must be paid.

In aliquibus regionibus quaedam permixtae sunt gentes quae secundum suos ritus decimas de more non solvunt quamvis censeantur nomine christiano. ^¤  His nonnulli domini praediorum ea tribuunt excolenda ut decimis defraudantes ecclesias maiores inde reditus assequantur. ^¤Volentes igitur super his ecclesiarum indemnitatibus providere statuimus ut ipsi domini talibus personis et taliter sua praedia excolenda committant quod absque contradictione decimas ecclesiis cum integritate persolvant et ad id si necesse fuerit per censuram ecclesiasticam compellantur. ^¤  Illae quippe decimae necessario sunt solvendae quae debentur ex lege divina vel loci consuetudine approbata.

54. The payment of tithes takes precedence over the payment of taxes and other expenses, and those who invert this order are to be punished.

 Since it is not in the power of man that the seed yield a return to the sower, because according to the words of the Apostle, “Neither he that planteth is anything, nor he that watereth; but God who giveth the increase” (I Cor. 3: 7), the decayed seed producing much fruit, some impelled too much by avarice strive to defraud in the matter of tithes, deducting from the profits and first fruits taxes and other expenses on which at times they thus escape the payment of tithes. But since the Lord, as a sign of His universal dominion, formerly reserved tithes to Himself by a special title, we, wishing to safeguard the churches against loss and souls against danger, decree that by the prerogative of general dominion the payment of tithes precedes the payment of taxes and other expenses, or at least they to whom the taxes and other expenses are paid but from which the tithes have not been deducted, should be compelled by ecclesiastical censure to pay the tithes to the churches to which they are legally due, since the obligation that attaches to a thing passes with the thing from one possessor to another.

Cum non sit in homine quod semen serenti respondeat quoniam iuxta verbum apostoli neque qui plantat est aliquid neque qui rigat sed qui incrementum dat deus ipso quidem de mortificato semine plurimum fructum afferente nimis avare in decimis quidam defraudare nituntur census et tributa quae interdum indecimata praetereuntur de frugibus et primitiis educentes. ^¤  Cum autem in signum universalis dominii quasi quodam titulo speciali sibi dominus decimas reservaverit nos et ecclesiarum dispendiis et animarum periculis obviare volentes statuimus ut in praerogativa dominii generalis exactionem tributorum et censuum praecedat solutio decimarum vel saltem hi ad quos census et tributa indecimata pervenerint quoniam res cum onere suo transit ea per censuram ecclesiasticam decimare cogantur ecclesiis quibus iure debentur.

55. The Cistercians and other monks must pay tithes to the churches from strange lands or from lands they may acquire in the future, even if they cultivate them with their own hands.

 Lately the abbots of the Cistercian order in general chapter assembled wisely decided in reference to our warning, that in the future the brethren of that order purchase no property on which tithes are due to the churches, unless it be for the purpose of establishing new monasteries. And if such possessions have been given to them through the pious generosity of the faithful or bought for them for the purpose of founding new monasteries, they may commit their cultivation to others by whom the tithes will be paid to the churches, lest by reason of their privileges the churches be further oppressed. We decree, therefore, that from strange lands or from lands that they may acquire in the future, though they cultivate them with their own hands or at their own expense, they pay the tithes to the churches to which they were formerly paid, unless they make some other arrangement with those churches. We therefore, holding this decree acceptable and accepted, wish it to be extended also to other regulars who enjoy similar privileges, and we ordain that the prelates of the churches be more willing and energetic in punishing evil doers and strive to observe their privileges better and more perfectly.

Nuper abbates Cisterciensis ordinis in generali capitulo congregati ad commonitionem nostram provide statuerunt ne de caetero fratres ipsius ordinis emant possessiones de quibus decimae debentur ecclesiis nisi forte pro monasteriis noviter fundandis. ^¤  Et si tales possessiones eis fuerint pia fidelium devotione collatae aut emptae pro monasteriis de novo fundandis committant excolendas aliis a quibus ecclesiis decimae persolvantur ne occasione privilegiorum suorum ecclesiae ulterius praegraventur. ^¤  Decernimus ergo ut de alienis terris et amodo acquirendis etiam si eas propriis manibus aut sumptibus deinceps excoluerint decimas persolvant ecclesiis quibus ratione praediorum antea solvebantur nisi cum ipsis ecclesiis aliter duxerint componendum. ^¤  Nos ergo statutum huiusmodi gratum et ratum habentes hoc ipsum ad alios regulares qui gaudent similibus privilegiis extendi volumus et mandamus ut ecclesiarum praelati proniores et efficaciores exsistant ad exhibendum eis de suis malefactoribus iustitiae complementum eorum que privilegia diligentius et perfectius studeant observare.

[Note by Schroeder: By the common law monks as well as laymen were obliged pay tithes from the fruits of their estates. This was the ancient discipline of the Church. The first who absolved monks from the obligation of paying tithes from their landed possessions seems to have been Gregory VII. Later, Paschal II exempted monks and canons regular from the payment of tithes from lands that they cultivated with their own hands. This privilege of Paschal was granted primarily in favor of the Cistercian Order, which in its beginnings was very poor. When later the order became immensely wealthy, especially in landed possessions, this privilege became the fruitful source of conflict between the Cistercian Order and the bishops. Hence it was enacted in this decree that from all strange lands and lands that may be acquired in the future, even if cultivated with their own hands or at their own expense, tfie Cistercians as well as other regulars who enjoy similar privileges, must pay tithes to the churches to which they were formerly paid or make some other arrangement with those churches. Thomassin, Vetus et nova ecclesiae discipline, P. III, lib. 1, cap. 9.]

56. It is forbidden to make contracts prejudicial to parochial churches.

 Many regular and secular clerics, we understand, when i sometimes they lease houses or grant fiefs, make a contract prejudicial to parochial churches, namely, that the administrator or feudal tenants pay the tithes to them and choose burial among them. But, since this is prompted by avarice, we absolutely condemn a contract of this kind and declare that whatever has been received by means of such a contract must be returned to the parochial church.

Plerique sicut accepimus regulares et clerici seculares interdum cum vel domos locant vel feuda concedunt in praeiudicium parochialium ecclesiarum pactum adiciunt ut conductores et feudatarii decimas eis solvant et apud eosdem eligant sepulturam. ^¤  Cum autem id de avaritiae radice procedat pactum huiusmodi penitus reprobamus statuentes ut quicquid fuerit occasione huiusmodi pacti perceptum ecclesiae parochiali reddatur. ^¤

57. Only members of a religious order and those who have given their possessions to the order, retaining for themselves only the usufruct, may be buried during the period of an interdict. To religious coming to an interdicted locality, only one church may be opened, and that merely once a year.

 That the privileges which the Roman Church has granted to some religious may be maintained in their entirety, we take occasion to make clear some things in regard to them, lest being misunderstood they lead to abuse, by reason of which they may be rightly revoked, because he deserves to lose privileges who abuses the benefits which they confer. The Apostolic See has granted permission to some regulars that to those who have become members of their order, ecclesiastical burial may not be denied if the churches to which they belong should be under interdict, provided they themselves are not excommunicated or nominally interdicted; and they may, therefore, take their brethren, whom the prelates of the churches are not permitted to bury from their churches, to their own churches for burial, if they (the deceased confrères) were not nominally under excommunication or interdict. By brethren we understand both those who, having lived in the world, gave themselves to their order and accepted its habit, and those who gave their possessions to the order, retaining for their own maintenance during life only the usufruct, who, however, may be buried from non interdicted churches of regulars or others in which they may choose to be buried; it is not, however, to be understood of those who join their fraternity and contribute annually no more than two or three denarii, for this would upset ecclesiastical order and discipline. Yet these also obtain a certain remission granted to them by the Apostolic See.

Ut privilegia quae quibusdam religiosis personis Romana concessit ecclesia permaneant inconvulsa quaedam in eis declaranda duximus ne minus sane intellecta pertrahant ad abusum propter quem merito possint revocari quia privilegium meretur amittere qui permissa sibi abutitur potestate. ^¤  Sane quibusdam regularibus sedes apostolica indulsit ut iis qui eorum fraternitatem assumpserint si forsan ecclesiae ad quas pertinent a divinis fuerint officiis interdictae ipsos que mori contingat sepultura ecclesiastica non negetur nisi excommunicati vel nominatim fuerint interdicti suos que confratres quos ecclesiarum praelati apud ecclesias suas non permiserint sepeliri nisi excommunicati vel interdicti fuerint nominatim ipsi ad ecclesias suas deferant tumulandos. Hoc autem de illis confratribus intelligimus qui vel adhuc manentes in saeculo eorum ordini sunt oblati mutato habitu saeculari vel qui eis inter vivos sua bona dederunt retento sibi quandiu in saeculo vixerint usufructu qui tantum sepeliantur apud ipsorum regularium vel aliorum non interdictas ecclesias in quibus elegerint sepulturam ne si de quibuslibet ipsorum fraternitatem assumentibus fuerit intellectum pro duobus aut tribus denariis annuatim sibi collatis dissolvatur pariter et vilescat ecclesiastica disciplina. ^¤  Certam tamen et ipsi remissionem obtineant ab apostolica sibi sede concessam.

That other privilege also that has been granted to some regulars, namely, that when any of their brethren who have been sent by them to collect (alms), arrive in any city, fortified town, or village, if perchance that place be under interdict, in view of their joyful arrival the churches may be opened once a year for the celebration of the divine offices for those not under excommunication, we wish tt) be understood thus: that in each city, fortified town, or village, only one church of the same order may, as has been said, be opened to the brethren once a year; for though the statement, that on their joyful arrival the churches may be opened, is plural, yet it is not to be understood as referring to the churches of the same place separately, but to the churches of the aforesaid places collectively otherwise, if they should visit each church of the same place, the interdict would be too much disregarded. Whoever shall presume to act contrary to these enactments, let him be subject to severe penalties.[cf. III Lat, canon 9]

Illud etiam pro huiusmodi regularibus est indultum ut si qui fratrum suorum qui ab eis missi fuerint ad recipiendas fraternitates sive collectas in quamlibet civitatem castellum vel vicum advenerint si forte locus ille a divinis sit officiis interdictus in eorum iucundo adventu semel in anno aperiantur ecclesiae ut exclusis excommunicatis divina ibi officia celebrentur. ^¤  Sic intelligi volumus quod in eadem civitate aut castro vel villa una tantum ecclesia eiusdem ordinis fratribus ut dictum est semel aperiatur in anno. ^¤  Quia licet pluraliter dictum sit quod in eorum iucundo adventu aperiantur ecclesiae non tamen ad ecclesias eiusdem loci divisim sed praedictorum locorum coniunctim sano referendum est intellectu ne si hoc modo singulas eiusdem loci ecclesias visitarent nimium vilipendi contingeret sententiam interdicti. Qui vero contra declarationes praescriptas quicquam sibi praesumpserint usurpare gravi subiaceant ultioni.

58. During a general interdict the bishops may within closed doors celebrate the divine services for those not affected by the interdict.

 The privilege that has been granted to some religious we concede also to bishops, that, when the entire territory is under Interdict, those excommunicated and interdicted being excluded, they may sometimes with the doors closed, in a low voice and without the ringing of bells, celebrate the divine offices, unless this is expressly covered by the interdict. But we grant this to those only who in no way shared in the cause of the interdict or injected treachery or fraud, drawing out such a brief period to iniquitous loss.

Quod nonnullis est religiosis indultum in favorem pontificalis officii ad episcopos extendentes concedimus ut cum commune terrae fuerit interdictum excommunicatis et interdictis exclusis possint quandoque ianuis clausis suppressa voce non pulsatis campanis celebrare officia divina nisi hoc ipsum eis expresse fuerit interdictum. ^¤  Verum hoc illis concedimus qui causam aliquam non praestiterint interdicto ne quicquam doli vel fraudis ingesserint tale compendium ad iniquum dispendium pertrahentes.

59. Religious are forbidden to go security for or to borrow money from anyone beyond a fixed sum without the consent of the abbot or the greater part of the chapter.

 What has been forbidden by the Apostolic See to some religious orders, we wish and command to be extended to all, namely, that no religious may, without the permission of the abbot and of the greater part of his chapter, go security for anyone or borrow money from anyone beyond an amount fixed by common agreement; otherwise the convent is not held in any degree responsible for such things, unless perchance it is evident that his action would redound to the advantage of the convent. Anyone who presumes to act contrary to this, let him be subject to severe discipline.

Quod quibusdam religiosis a sede apostolica est prohibitum volumus et mandamus ad universos extendi ne quis videlicet religiosus absque abbatis et maioris partis sui capituli licentia pro aliquo fideiubeat vel ab alio pecuniam mutuo accipiat ultra summam communi providentia constitutam. ^¤  Alioquin non teneatur conventus pro his aliquatenus respondere nisi forte in utilitatem domus ipsius manifeste constiterit redundasse et qui contra statutum istud venire praesumpserit graviori disciplinae subdatur.

60. Abbots are forbidden to interfere in matters that belong to the jurisdiction of the bishops.

 From different parts of the world complaints of bishops come to us in regard to grave excesses of some abbots, who, not content within their own spheres, extend their hands to those things that concern the episcopal office, deciding matrimonial cases, imposing public penances, granting letters of indulgences, and similar things, whence it sometimes happens that the episcopal authority is looked upon by many as something of trifling importance. Wishing, therefore, in these matters to safeguard the dignity of the bishops and the welfare of the abbots, we absolutely forbid in the present decree that abbots presume to overreach themselves in such matters if they wish to escape canonical penalties, unless they can by a special concession or other legitimate reason defend themselves in matters of this kind.

Accendentibus ad nos de diversis mundi partibus episcoporum querelis intelleximus graves et grandes quorundam abbatum excessus qui suis finibus non contenti manus ad ea quae sunt episcopalis dignitatis extendunt de causis matrimonialibus cognoscendo iniungendo publicas poenitentias concedendo etiam indulgentiarum literas et similia praesumendo unde contingit interdum quod vilescat episcopalis auctoritas apud multos. ^¤  Volentes igitur in iis et episcoporum dignitati et abbatum providere saluti praesenti decreto firmiter prohibemus ne quis abbatum ad talia se praesumat extendere si proprium voluerit periculum evitare nisi forte quisquam eorum speciali concessione vel alia legitima causa super huiusmodi valeat se tueri.

61. Religious are forbidden to receive churches and tithes from laymen without the consent of the bishops. In churches that do not belong to them pleno jure, the priests must be appointed by the bishops on presentation.

 In the Lateran Council regulars were forbidden to receive churches and tithes from the hands of laymen without the consent of the bishops, and under no circumstances to admit ad divina those excommunicated or nominally under interdict. [cf. III Lat, canon 9] Wishing to curb this evil more effectively and provide that transgressors meet with condign punishment, we decree that in churches that do not pleno jure belong to them, they present to the bishops priests to be appointed in accordance with the statutes of that council, that they may be responsible to them in those things that pertain to the cura animarum; in temporal affairs, however, let them render a satisfactory account to the monasteries. Those who have been appointed, let them not dare remove without the approval of the bishops. We add, moreover, that care be taken to present such priests as are known for their uprightness and ability or whom the probable testimony of the bishops recommends.

In Lateranensi concilio noscitur fuisse prohibitum ne quilibet regulares ecclesias seu decimas sine consensu episcoporum de manu praesumant recipere laicali nec excommunicatos vel nominatim interdictos admittant aliquatenus ad divina. ^¤  Nos autem id fortius inhibentes transgressores condigna curabimus animadversione puniri statuentes nihilominus quatenus in ecclesiis quae ad ipsos pleno iure non pertinent iuxta eiusdem statuta concilii episcopis instituendos presbyteros repraesentent ut illis de plebis cura respondeant. ^¤  Ipsis vero pro rebus temporalibus rationem exhibeant competentem. ^¤  Institutos vero removere non audeant episcopis inconsultis. ^¤  Sane adicimus ut illos repraesentare procurent quos vel conversatio reddit notos vel commendat probabile testimonium praelatorum.

62. Relics are not to be sold or put on exhibition, lest the people be deceived in regard to them. Seekers of alms are not to be admitted unless they can exhibit letters of the Apostolic See or of the bishops, and they may not preach anything not contained in the letters. On the occasion of the dedication of a-church, an indulgence of not more than one year may be granted; on the anniversary of the dedication-, it may not exceed forty days.

 From the fact that some expose for sale and exhibit promiscuously the relics of saints, great injury is sustained by the Christian religion. That this may not occur hereafter, we ordain in the present decree that in the future old relics may not be exhibited outside of a vessel or exposed for sale. And let no one presume to venerate publicly new ones unless they have been approved by the Roman pontiff. In the future prelates shall not permit those who come to their churches causa venerationis to be deceived by worthless fabrications or false documents as has been done in many places for the sake of gain. We forbid also that seekers (quaestores) of alms, some of whom, misrepresenting themselves, preach certain abuses, be admitted, unless they exhibit genuine letters either of the Apostolic See or of the diocesan bishop, in which case they may not preach anything to the people but what is contained in those letters. We give herewith a form which the Apostolic See commonly uses in granting such letters, that the diocesan bishops may model their own upon it. The following is the form:

Cum ex eo quod quidam sanctorum reliquias exponunt venales et eas passim ostendunt christianae religioni sit detractum saepius ne detrahatur in posterum praesenti decreto statuimus ut antiquae reliquiae amodo extra capsam non ostendantur nec exponantur venales. ^¤Inventas autem de novo nemo publice venerari praesumat nisi prius auctoritate Romani pontificis fuerint approbatae. ^¤  Praelati vero de caetero non permittant illos qui ad eorum ecclesias causa venerationis accedunt vanis figmentis aut falsis decipi documentis sicut et in plerisque locis occasione quaestus fieri consuevit. ^¤  Eleemosynarum quoque quaestores quorum quidam se alios mentiendo abusiones nonnullas in sua praedicatione proponunt admitti nisi apostolicas vel dioecesani episcopi literas veras exhibeant prohibemus. ^¤  Et tunc praeter id quod in ipsis continebitur literis nihil populo proponere permittantur. ^¤  Formam vero quam communiter talibus apostolica sedes indulget duximus exprimendam ut secundum eam dioecesani episcopi suas literas moderentur.

Forma litterarum praedicatorum

Quoniam, ut ait Apostolus, omnes stabimus ante tribunal Christi, recepturi prout in corpore gessimus, sive bonum sive malum fuerit, oportet nos diem messionis extremae misericordiae operibus praevenire, ac aeternorum intuitu seminare in terris quod reddente Domino cum multiplicato fructu colligere debeamus in caelis; firmain spem, fiduciamque tenentes, quoniam “qui parce seminat, parce et metet, et qui seminat in benedictionibus, de benedictionibus et metet in vitam aeternam

Ea siquidem talis est quoniam ut ait apostolus omnes stabimus ante tribunal Christi recepturi prout in corpore gessimus sive bonum sive malum fuerit oportet nos diem messionis extremae misericordiae operibus praevenire ac aeternorum intuitu seminare in terris quod reddente domino cum multiplicato fructu colligere debeamus in coelis firmam spem fiduciam que tenentes quoniam qui parce seminat parce et metet et qui seminat in benedictionibus de benedictionibus et metet in vitam aeternam.

.” Cum igitur ad sustentationem fratrum et egenorum ad tale confluentium hospitals propriae non suppetant facultates, universitatem vestram monemus et exhortamur in Domino atque in remissionem vobis in’ jungimus peccatorum, quatenus de bonis a Deo vobis collatis pias eleemosynas et grata eis caritatis subsidia erogatis, ut per subventionem vestram ipsorum inopiae consulatur, et vos per haec et per alia bona, quae Domino inspirante feceritis, ad aeterna possitis gaudia pervenire.

Cum igitur ad sustentationem fratrum et egenorum ad tale confluentium hospitale propriae non suppetant facultates universitatem vestram monemus et exhortamur in domino atque in remissionem vobis iniungimus peccatorum quatenus de bonis a deo vobis collatis pias eleemosynas et grata eis caritatis subsidia erogetis ut per subventionem vestram ipsorum inopiae consulatur et vos per haec et per alia bona quae domino inspirante feceritis ad aeterna possitis gaudia pervenire.

Those who are assigned to collect alms must be upright and discreet, must not seek lodging for the night in taverns or in other unbecoming places, nor make useless and extravagant expenses, and must avoid absolutely the wearing of the habit of a false religious.

Qui autem ad quaerendas eleemosynas destinantur modesti sint et discreti nec in tabernis aut locis aliis incongruis hospitentur nec inutiles faciant aut sumptuosas expensas caventes omnino ne falsae religionis habitum gestent.

Since, through indiscreet and superfluous indulgences which some prelates of churches do not hesitate to grant, contempt is brought on the keys of the Church, and the penitential discipline is weakened, we decree that on the occasion of the dedication of a church an indulgence of not more than one year be granted, whether it be dedicated by one bishop only or by many, and on the anniversary of the dedication the remission granted for penances enjoined is not to exceed forty days. We command also that in each case this number of days be made the rule in issuing letters of indulgences which are granted from time to time, since the Roman pontiff who possesses the plenitude of power customarily observes this rule in such matters .

Ad haec quia per indiscretas et superfluas indulgentias quas quidam ecclesiarum praelati facere non verentur et claves ecclesiae contemnuntur et poenitentialis satisfactio enervatur decernimus ut cum dedicatur basilica non extendatur indulgentia ultra annum sive ab uno solo sive a pluribus episcopis dedicetur ac deinde in anniversario dedicationis tempore quadraginta dies de iniunctis poenitentiis indulta remissio non excedat. ^¤  Hunc quoque dierum numerum indulgentiarum literas praecipimus moderari quae pro quibuslibet causis aliquoties conceduntur cum Romanus pontifex qui plenitudinem obtinet potestatis hoc in talibus moderamen consueverit observare.

63. It is simoniacal to demand something for the consecration of bishops, the blessing of abbots, and the ordination of clerics; nor is custom any excuse.

 We have learned with certainty that in many places and by many persons exactions and base extortions are made for the consecration of bishops, the blessing of abbots, and the ordination of clerics, and that a tax is fixed as to how much this one or that one is to receive and how much this one or that one is to pay; and what is worse, some endeavor to defend such baseness and depravity by an appeal to a custom of long standing. Therefore, wishing to abolish such abuse, we absolutely condemn a custom of this kind, which ought rather to be called corruption, firmly decreeing that neither for those conferring nor for the things conferred shall anyone presume to demand or to extort something under any pretext whatsoever. Otherwise both he that has received and he that has given a price of this kind, shall share the condemnation of Giezi and Simon. [cf. IV Kings 5:20-27, and Acts 8:9-24].

Sicut pro certo didicimus in plerisque locis et a plurimis personis quasi columbas in templo vendentibus fiunt exactiones et extorsiones turpes et pravae pro consecrationibus episcoporum benedictionibus abbatum et ordinibus clericorum est que taxatum quantum sit isti vel illi quantum ve alteri vel alii persolvendum et ad cumulum damnationis maioris quidam turpitudinem et pravitatem huiusmodi nituntur defendere per consuetudinem longo tempore observatam. ^¤  Tantum igitur abolere volentes abusum consuetudinem huiusmodi quae magis dicenda est corruptela penitus reprobamus firmiter statuentes ut pro iis sive conferendis sive collatis nemo aliquid quocumque praetextu exigere ac extorquere praesumat. ^¤  Alioquin et qui receperit et qui dederit huiusmodi pretium omnino damnatum cum Giezi et Simone condemnetur.

64. Religious are not to be received for a price. If this happens, both the one receiving and the one received shall, without hope of restoration, be removed from the community. Those who were received in such a manner before the publication of this decree, must be placed in other communities of the same order.

 Since the stain of simony has so infected many nuns that scarcely any are received into the community without a price, doing this on the plea of poverty to conceal that evil, we strictly forbid that this be done in the future, decreeing that whoever in the future shall be guilty of such irregularity, both the one receiving and the one received, whether subject or superioress, shall, without hope of restoration, be removed from their monastery to one of stricter observance to do penance for the remainder of their life. Those nuns, however, who have been so received before the publication of this decree, are to be removed from the monasteries which they entered in a wrong manner and placed in others of the same order. But if on account of lack of room they cannot perchance be conveniently placed elsewhere, lest they should to their own loss become wanderers in the world, let them be received anew per modum dispensationis in the same monastery, and from the priority of places which they held in the community let them be assigned to lower ones. This we decree is to be observed also with regar d to monks and other regulars. But, lest they should attempt to excuse themselves on grounds of simplicity or ignorance, we command the bishops to see to it that this decree is published every year throughout their diocese.

Quoniam simoniaca labes adeo plerasque moniales infecit ut vix aliquas sine pretio recipiant in sorores paupertatis praetextu volentes huiusmodi vitium palliare ne id de caetero fiat penitus prohibemus statuentes ut quaecumque de caetero talem pravitatem commiserit tam recipiens quam recepta sive sit subdita sive praelata sine spe restitutionis de suo monasterio expellatur in locum arctioris regulae ad agendum perpetuam poenitentiam retrudenda. ^¤  De his autem quae ante hoc synodale statutum taliter sunt receptae ita duximus providendum ut remotae de monasteriis quae perperam sunt ingressae in aliis locis eiusdem ordinis collocentur. ^¤  Quod si propter nimiam multitudinem alibi forte nequiverint commode collocari ne forte damnabiliter in saeculo evagentur recipiantur in eodem monasterio dispensative de novo mutatis prioribus locis et inferioribus assignatis. ^¤  Hoc etiam circa monachos et alios regulares decernimus observandum. ^¤  Verum ne per simplicitatem vel ignorantiam se valeant excusare praecipimus ut dioecesani episcopi singulis annis hoc faciant per suas dioeceses publicari.

65. Bishops are not to demand anything for the appointment of pastors. Entrance into a monastery and burial must be free.

 We have heard it said of some bishops that on the death of rectors of churches they place the churches under interdict and will not allow any persons to be appointed to the vacancies till a certain sum of money has been paid them. Moreover, when a soldier or cleric enters a monastery or chooses to be buried among religious, though he has left nothing to the religious institution, difficulties and villainy are forced into service till something in the nature of a gift comes into their hands. Since, therefore, according to the Apostle we must abstain not only from evil but also from every appearance of evil, we absolutely forbid exactions of this kind. If any transgressor be found, let him restore double the amount exacted; this is to be placed faithfully at the disposal of those localities to whose detriment the exactions were made.

Audivimus de quibusdam episcopis quod decedentibus ecclesiarum rectoribus ipsas interdicto subiciunt nec patiuntur aliquos in eisdem institui donec ipsis certa summa pecuniae persolvatur. ^¤  Praeterea cum miles aut clericus domum religionis ingreditur vel apud religiosos eligit sepulturam etiam si nihil loco religioso reliquerit difficultates ingerunt et malitias donec aliquid muneris manus contingat eorum. ^¤Cum igitur non solum a malo sed etiam ab omni specie mali sit secundum apostolum abstinendum exactiones huiusmodi penitus inhibemus. Quod si quis transgressor extiterit exacta duplicata restituat in utilitates locorum in quorum fuerint soluta dispendium fideliter convertenda.

66. The sacraments must be administered freely. The bishops should exhort the people to retain pious customs.

 It has frequently come to the ears of the Apostolic See that some clerics demand and extort money for burials, nuptial blessings, and similar things, and, if perchance their cupidity is not given satisfaction, they fraudulently interpose fictitious impediments. On the other hand, some laymen, under the pretext of piety but really on heretical grounds, strive to suppress a laudable custom introduced by the pious devotion of the faithful in behalf of the church (that is, of giving freely something for ecclesiastical services rendered). Wherefore, we forbid that such evil exactions be made in these matters, and on the other hand command that pious customs be observed, decreeing that the sacraments of the Church be administered freely and that those who endeavor maliciously to change a laudable custom be restrained by the bishops of the locality when once the truth is known.

Ad apostolicam audientiam frequenti relatione pervenit quod quidam clerici pro exequiis mortuorum et benedictionibus nubentium et similibus pecuniam exigunt et extorquent. ^¤  Et si forte cupiditati eorum non fuerit satisfactum impedimenta fictitia fraudulenter opponunt. ^¤  E vero quidam laici laudabilem consuetudinem erga sanctam ecclesiam pia devotione fidelium introductam ex fermento haereticae pravitatis nituntur infringere sub praetextu icae pietatis. ^¤  Quapropter et pravas exactiones super his fieri prohibemus et pias consuetudines praecipimus observari statuentes ut libere conferantur ecclesiastica sacramenta sed per episcopum loci veritate cognita compescantur qui malitiose nituntur laudabilem consuetudinem immutare.

67. Jews should be compelled to make satisfaction for the tithes and offerings e churches, which the Christians supplied before their properties fell into of the Jews.

 The more the Christians are restrained from the practice of usury, the more are they oppressed in this matter by the treachery of the Jews, so that in a short time they exhaust the resources of the Christians. Wishing, therefore, in this matter to protect the Christians against cruel oppression by the Jews, we ordain in this decree that if in the future under any pretext Jews extort from Christians oppressive and immoderate interest, the partnership of the Christians shall be denied them till they have made suitable satisfaction for their excesses. The Christians also, every appeal being set aside, shall, if necessary, be compelled by ecclesiastical censure to abstain from all commercial intercourse with them. We command the princes not to be hostile to the Christians on this account, but rather to strive to hinder the Jews from practicing such excesses. Lastly, we decree that the Jews be compelled by the same punishment (avoidance of commercial intercourse) to make satisfaction for the tithes and offerings due to the churches, which the Christians were accustomed to supply from their houses and other possessions before these properties, under whatever title, fell into the hands of the Jews, that thus the churches may be safeguarded against loss.

Quanto amplius christiana religio ab exactione compescitur usurarum tanto gravius super his Iudaeorum perfidia inolescit ita quod brevi tempore christianorum exhauriunt facultates. ^¤  Volentes igitur in hac parte prospicere christianis ne a Iudaeis immaniter aggraventur synodali decreto statuimus ut si de caetero quocumque praetextu Iudaei a christianis graves et immoderatas usuras extorserint christianorum eis participium subtrahatur donec de immoderato gravamine satisfecerint competenter. ^¤  Christiani quoque si opus fuerit per censuram ecclesiasticam appellatione postposita compellantur ab eorum commerciis abstinere. ^¤  Principibus autem iniungimus ut propter hoc non sint christianis infesti sed potius a tanto gravamine Iudaeos studeant cohibere. ^¤Ac eadem poena Iudaeos decernimus compellendos ad satisfaciendum ecclesiis pro decimis et oblationibus debitis quas a christianis de domibus et possessionibus aliis percipere consueverant antequam ad Iudaeos quocumque titulo devenissent ut sic ecclesiae conserventur indemnes.

68. Jews and Saracens of both sexes in every Christian province must be distinguished from the Christian by a difference of dress. On Passion Sunday and the last three days of Holy Week they may not appear in public.

In some provinces a difference in dress distinguishes the Jews or Saracens from the Christians, but in certain others such a confusion has grown up that they cannot be distinguished by any difference. Thus it happens at times that through error Christians have relations with the women of Jews or Saracens, and Jews and Saracens with Christian women. Therefore, that they may not, under pretext of error of this sort, excuse themselves in the future for the excesses of such prohibited intercourse, we decree that such Jews and Saracens of both sexes in every Christian province and at all times shall be marked off in the eyes of the public from other peoples through the character of their dress. Particularly, since it may be read in the writings of Moses [Numbers 15:37-41], that this very law has been enjoined upon them.

  In nonnullis provinciis a christianis Iudaeos seu Saracenos habitus distinguit diversitas sed in quibusdam sic quaedam inolevit confusio ut nulla differentia discernantur. ^¤  Unde contingit interdum quod per errorem christiani Iudaeorum seu Saracenorum et Iudaei seu Saraceni christianorum mulieribus commisceantur. ^¤  Ne igitur tam damnatae commixtionis excessus per velamentum erroris huiusmodi excusationis ulterius possint habere diffugium statuimus ut tales utriusque sexus in omni christianorum provincia et omni tempore qualitate habitus publice ab aliis populis distinguantur cum etiam per Moysen hoc ipsum legatur eis iniunctum.

Moreover, during the last three days before Easter and especially on Good Friday, they shall not go forth in public at all, for the reason that some of them on these very days, as we hear, do not blush to go forth better dressed and are not afraid to mock the Christians who maintain the memory of the most holy Passion by wearing signs of mourning.

In diebus autem lamentationis et dominicae passionis in publicum minime prodeant eo quod nonnulli ex ipsis talibus diebus sicut accepimus ornatius non erubescunt incedere ac christianis qui sacratissimae passionis memoriam exhibentes lamentationis signa praetendunt illudere non formidant. ^¤

This, however, we forbid most severely, that any one should presume at all to break forth in insult to the Redeemer. And since we ought not to ignore any insult to Him who blotted out our disgraceful deeds, we command that such impudent fellows be checked by the secular princes by imposing them proper punishment so that they shall not at all presume to blaspheme Him who was crucified for us.

  Illud autem districtissime inhibemus ne in contumeliam redemptoris prosilire aliquatenus praesumant.  Et quoniam illius dissimulare non debemus opprobrium qui probra nostra delevit praecipimus praesumptores huiusmodi per principes saeculares condignae animadversionis adiectione compesci ne crucifixum pro nobis praesumant aliquatenus blasphemare.

[Note by Schroeder: In 581 the Synod of Macon enacted in  14 that from Thursday in Holy Week until Easter Sunday, .Jews may not in accordance with a decision of King Childebert appear in the streets and in public places. Mansi, IX, 934; Hefele-Leclercq, 111, 204. In 1227 the Synod of Narbonne in canon 3 ruled: “That Jews may be distinguished from others, we decree and emphatically command that in the center of the breast (of their garments) they shall wear an oval badge, the measure of one finger in width and one half a palm in height. We forbid them moreover, to work publicly on Sundays and on festivals. And lest they scandalize Christians or be scandalized by Christians, we wish and ordain that during Holy Week they shall not leave their houses at all except in case of urgent necessity, and the prelates shall during that week especially have them guarded from vexation by the Christians.” Mansi, XXIII, 22; Hefele-Leclercq V 1453. Many decrees similar to these in content were issued by synods before and after this Lateran Council. Hefele-Leclercq, V and VI; Grayzel, The Church and the Jews in the XIlIth Century, Philadelphia, 1933.]

69. Jews are not to be given public offices. Anyone instrumental in doing this is to be punished. A Jewish official is to be denied all intercourse with Christians.

 Since it is absurd that a blasphemer of Christ exercise authority over Christians, we on account of the boldness of transgressors renew in this general council what the Synod of Toledo (589) wisely enacted in this matter, prohibiting Jews from being given preference in the matter of public offices, since in such capacity they are most troublesome to the Christians. But if anyone should commit such an office to them, let him, after previous warning, be restrained by such punishment as seems proper by the provincial synod which we command to be celebrated every year. The official, however, shall be denied the commercial and other intercourse of the Christians, till in the judgment of the bishop all that he acquired from the Christians from the time he assumed office be restored for the needs of the Christian poor, and the office that he irreverently assumed let him lose with shame. The same we extend also to pagans. [Mansi, IX, 995; Hefele-Leclercq, III, 7.27. This  14 of Toledo was frequently renewed.]

  Cum sit nimis absurdum ut Christi blasphemus in christianos vim potestatis exerceat quod super hoc Toletanum concilium provide statuit nos propter transgressorum audaciam in hoc capitulo innovamus prohibentes ne Iudaei officiis publicis praeferantur quoniam sub tali praetextu christianis plurimum sunt infesti. ^¤  Si quis autem officium eis tale commiserit per provinciale concilium quod singulis praecipimus annis celebrari monitione praemissa districtione qua convenit compescatur. ^¤  Officiali vero huiusmodi tamdiu christianorum communio in commerciis et aliis denegetur donec in usus pauperum christianorum secundum providentiam dioecesani episcopi convertatur quicquid fuerit adeptus a christianis occasione officii sic suscepti et officium cum pudore dimittat quod irreverenter assumpsit. ^¤Hoc idem extendimus ad paganos.

70. Jews who have received baptism are to be restrained by the prelates from returning to their former rite.

 Some (Jews), we understand, who voluntarily approached the waters of holy baptism, do not entirely cast off the old man that they may more perfectly put on the new one, because, retaining remnants of the former rite, they obscure by such a mixture the beauty of the Christian religion. But since it is written: “Accursed is the man that goeth on the two ways” (Ecclus. 2:14), and “a garment that is woven together of woolen and linen” (Deut. 22: ii) ought not to be put on, we decree that such persons be in every way restrained b the prelates from the observance of the former rite, that, having given themselves of their own free will to the Christian religion, salutary coercive action may preserve them in its observance, since not to know the way of the Lord is a lesser evil than to retrace one’s steps after it is known.

  Quidam sicut accepimus qui ad sacri undam baptismatis voluntarii accesserunt veterem hominem omnino non exuunt ut novum perfectius induant cum prioris ritus reliquias retinentes christianae religionis decorem tali commixtione confundant. ^¤  Cum autem scriptum sit maledictus homo qui terram duabus viis ingreditur et indui vestis non debeat lino lana que contexta statuimus ut tales per praelatos ecclesiarum ab observantia veteris ritus omnimodo compescantur ut quos christianae religioni liberae voluntatis arbitrium obtulit salutiferae coactionis necessitas in eius observatione conservet. ^¤  Cum minus malum existat viam domini non agnoscere quam post agnitam retroire.

71_Holy_Land_CRUSADE

HOLY LAND DECREES

71. A series of decrees dealing with the preparation of a crusade to the Holy Land.

To the clerics we grant for a period of three years as complete an enjoyment of their benefices as if they actually resided in them, and they may, if necessary, even give them as pledges during this time. Therefore, that this undertaking may not be impeded or retarded, we strictly command all prelates that each one in his own territory induce those who have laid aside the crusader’s cross to resume it, and carefully to admonish them and others who have taken the cross, as well as those who happen to be engaged for this purpose, to renew their vows to God, and if necessary to compel them by excommunication and interdict to abandon all delay.

 ^¤Ipsis autem clericis indulgemus ut beneficia sua integre percipiant per triennium ac si essent in ecclesiis residentes et si necesse fuerit ea per idem tempus pignori valeant obligare.  Ne igitur hoc sanctum propositum impediri vel retardari contingat universis ecclesiarum praelatis districte praecipimus ut singuli per loca sua illos qui signum crucis deposuerunt resumere ac tam ipsos quam alios crucesignatos et quos adhuc signari contigerit ad reddendum vota sua domino diligenter moneant et inducant et si necesse fuerit per excommunicationis in personas et interdicti sententias in terras eorum omni tergiversatione cessante compellant illis dumtaxat exceptis quibus tale impedimentum occurrerit propter quod secundum sedis apostolicae providentiam votum eorum commutari debeat merito vel differri.

Moreover, that nothing connected with the affairs of our Lord Jesus Christ be omitted, we wish and command that patriarchs, archbishops, bishops, abbots, and others who have the care of souls, diligently explain the meaning of the crusade to those committed to them, adjuring-through the Father, Son, and Holy Ghost, one, only true, and eternal God-kings, dukes, princes, marquises, counts, barons, and other prominent men, as well as cities, villages, and towns, that those who cannot go personally to the Holy Land, will furnish a suitable number of soldiers and, for a period of three years, in proportion to their resources, will bear the necessary expenses connected therewith for the remission of their sins, as we have made known in the general letters already sent over the world and as will be expressed in greater detail below. In this remission we wish not only those to participate who for this purpose furnish their own ships, but those also who undertake to build ships. To those declining to render aid, if perchance any should be found to be so ungrateful to God, the Apostolic See firmly protests that on the last day they will be held to render an account to us in the presence of a terrible judge. Let them first consider with what security they can appear in the presence of the only begotten Son of God, Jesus Christ, into whose hands the Father has given all things, if in this matter they refuse to serve Him who was crucified for sinners, by whose favor they live, by whose benefits they are sustained, and by whose blood they were redeemed.

  Ad haec ne quid in negotio Iesu Christi de contingentibus omittatur volumus et mandamus ut patriarchae archiepiscopi episcopi abbates et alii qui curam obtinent animarum studiose proponant sibi commissis verbum crucis obsecrantes per patrem et filium et spiritum sanctum unum solum verum aeternum deum reges duces principes marchiones comites et barones alios que magnates necnon communiones civitatum villarum oppidorum ut qui personaliter non accesserint in subsidium terrae sanctae competentem conferant numerum bellatorum cum expensis ad triennium necessariis secundum proprias facultates in remissionem peccatorum suorum prout in generalibus literis est expressum et ad maiorem cautelam etiam inferius exprimetur. ^¤  Huius remissionis volumus esse participes non solum eos qui naves proprias exhibent sed etiam illos qui propter hoc opus naves studuerint fabricare. ^¤  Renuentibus autem si qui forte tam ingrati fuerint domino deo nostro ex parte apostolica firmiter protestemur ut sciant se super hoc nobis in novissimo districti examinis die coram tremendo iudice responsuros prius tamen considerantes qua conscientia qua ve securitate confiteri poterunt coram unigenito dei filio Iesu Christo cui omnia pater dedit in manus si ei pro peccatoribus crucifixo servire renuerint in hoc negocio quasi proprie sibi proprio cuius munere vivunt cuius beneficio sustentantur quin etiam cuius sanguine sunt redempti.

But, lest we should seem to place grave and unbearable burdens on the shoulders of the people, we ourselves (the Pope) donate to the cause what we have been able to save by strict economy, 30,000 pounds, besides a ship to convey the crusaders from Rome and vicinity and 3,000 marks silver, the remnant of alms received from the faithful. The remainder we have given to Albert patriarch of Jerusalem, and to the masters of the Temple and Hospital for the necessities of the Holy Land. With the approval of the council we further decree that absolutely all clerics, subjects as well as superiors, shall, in aid of the Holy Land and for a period of three years, pay into the hands of those appointed by the Apostolic See for this purpose, one twentieth part of ecclesiastical revenues; some religious orders only being excepted and those (clerics) also who take or already have taken the crusader’s cross and are about to set out personally. We and our brethren, the cardinals of the Holy Roman Church, will pay one-tenth of our revenues. All are bound to the faithful observance of this under penalty of excommunication, so that those who deliberately commit fraud in this matter will incur that penalty.

  Ne vero in humeros hominum onera gravia et importabilia imponere videamur quae digito nostro movere nolimus similes illis qui dicunt utique sed non faciunt ecce nos de his quae ultra necessaria et moderatas expensas potuimus reservare triginta milia librarum in hoc opus concedimus et donamus praeter navigium quod crucesignatis de urbe atque vicinis partibus conferimus assignaturi nihilominus ad hoc ipsum tria millia marcarum argenti quae apud nos de quorundam fidelium eleemosynis remanserunt aliis in necessitates et utilitates praedictae terrae per manus felicis memoriae abbatis hierosolymitani patriarchae ac magistrorum templi et hospitalis fideliter distributis. ^¤  Cupientes autem alios ecclesiarum praelatos necnon clericos universos et in merito et in praemio habere participes et consortes ex communi concilii approbatione statuimus ut omnes omnino clerici tam subditi quam praelati vigesimam partem ecclesiasticorum proventuum usque ad triennium conferant in subsidium terrae sanctae per manus eorum qui ad hoc apostolica fuerint providentia ordinati. ^¤  Quibusdam dumtaxat religiosis exceptis ab hac praetaxatione merito eximendis illis similiter qui assumpto vel assumendo crucis signaculo sunt personaliter profecturi. ^¤  Nos autem et fratres nostri sanctae Romanae ecclesiae cardinales plenarie decimam persolvemus sciant que se omnes ad hoc fideliter observandum per excommunicationis sententiam obligatos ita quod illi qui super hoc fraudem scienter commiserint sententiam excommunicationis incurrant.

Since by the just judgment of the heavenly King it is only right that those who are associated with a good cause should enjoy a special privilege, we exempt the crusaders from collections, taxes, and other assessments. Their persons and possessions, after they have taken the cross, we take under the protection of Blessed Peter and our own, decreeing that they stand under the protection o f the archbishops, bishops, and all the prelates of the Church. Besides, special protectors will be appointed, and, till their return or till their death shall have been certified, they shall remain unmolested, and if anyone shall presume the contrary, let him be restrained by ecclesiastical censure.

  Sane quia iusto iudicio coelestis imperatoris obsequiis inhaerentes speciali decet praerogativa gaudere cum tempus proficiscendi annum excedat in modico crucesignati vel a collectis vel talliis aliis que gravaminibus sint immunes quorum personas et bona post crucem assumptam sub beati Petri et nostra protectione suscipimus. ^¤Statuentes ut sub archiepiscoporum episcoporum ac omnium praelatorum ecclesiae defensione consistant propriis nihilominus protectoribus ad hoc specialiter deputandis ita ut donec de ipsorum obitu vel reditu certissime cognoscatur integra maneant et quieta. ^¤  Et si quisquam contra praesumpserit per censuram ecclesiasticam compescatur.

In the case of crusaders who are bound under oath to pay interest, we command that their creditors be compelled to cancel the oath given and to cease exacting interest. Should any creditor force the payment of interest, we command that he be similarly forced to make restitution. We command also that Jews be compelled by the secular power to cancel interest, and, till they have done so, intercourse with them must be absolutely denied them by all Christians under penalty of excommunication. For those who cannot be their departure pay their debts to the Jews, the secular princes shall provide such a delay that from the time of their departure till their return or till their death is known, they shall not be embarrassed with the inconvenience of paying interest. If a Jew has received security (for example, a piece of ground) for such a debt, he must, after deducting his own expenses, pay to the owner the income from such security. Prelates who manifest negligence in obtaining justice for the crusaders and their servants, shall be subject to severe penalty.

  Si qui vero proficiscentium illuc ad praestandas usuras iuramento tenentur adstricti creditores eorum ut remittant eis praestitum iuramentum et ab usurarum exactione desistant eadem praecipimus districtione compelli. ^¤  Quod si quisquam creditorum eos ad solutionem coegerit usurarum eum ad restitutionem earum simili cogi animadversione mandamus. ^¤  Iudaeos vero ad remittendas usuras per saecularem compelli praecipimus potestatem et donec illas remiserint ab universis Christi fidelibus per excommunicationis sententiam eis omnino communio denegetur. ^¤  His autem qui Iudaeis debita solvere nequeunt in praesenti sic principes saeculares utili dilatione provideant quod post iter arreptum usquequo de ipsorum obitu vel reditu certissime cognoscatur usurarum incommoda non incurrant compulsis Iudaeis proventus pignorum quos interim ipsi perceperint in sortem expensis deductis necessariis computare. ^¤  Cum huiusmodi beneficium non multum videatur habere dispendii quod solutionem sic prorogat quod debitum non absorbet. ^¤  Porro ecclesiarum praelati qui in exhibenda iustitia crucesignatis et eorum familiis negligentes exstiterint sciant se graviter puniendos.

Since the corsairs and pirates too vehemently impede assistance to the Holy Land by capturing and robbing those who go there and those returning, we excommunicate them and their principal abetters and protectors, forbidding under threat of anathema that anyone knowingly hold intercourse with them in any contract of buying and selling, and enjoin upon the rulers of cities and their localities that they check and turn them away from this iniquity. And since an unwillingness to disturb the perverse is nothing else than to favor them, and is also an indication of secret association with them on the part of those who do not resist manifest crime, we wish and command that severe ecclesiastical punishment be imposed by the prelates on their persons and lands. We excommunicate and anathematize, moreover, those false and ungodly Christians who furnish the enemies of Christ and the Christian people with arms, iron, and wood for the construction of ships; those also who sell them ships and who in the ships of the Saracens hold the post of pilot, or in any other way give them aid or advice to the detriment of the Holy Land; and we decree that their possessions be confiscated and they themselves become the slaves of their captors. We command that this sentence be publicly announced in all maritime cities on all Sundays and festival days, and that to such people the church be not opened till they return all that they have obtained in so reprehensible a traffic and give the same amount of their own -in aid of the Holy Land. In case they are not able to pay, then let them be punished in other ways, that by their chastisement others may be deterred from undertaking similar pursuits.

  Caeterum quia cursarii et piratae nimium impediunt subsidium terrae sanctae capiendo et expoliando transeuntes ad illam et redeuntes ab ipsa nos speciales adiutores et fautores eorum excommunicationis vinculo innodamus sub interminatione anathematis inhibentes ne quis cum eis scienter communicet aliquo venditionis vel emptionis contractu et iniungentes rectoribus civitatum et locorum suorum ut eos ab hac iniquitate revocent et compescant. ^¤  Alioquin quia nolle perturbare perversos nihil aliud est quam fovere nec caret scrupulo societatis occultae qui manifesto facinori desinit obviare in personas et terras eorum per ecclesiarum praelatos severitatem ecclesiasticam volumus et praecipimus exerceri. ^¤Excommunicamus praeterea et anathematizamus illos falsos et impios christianos qui contra ipsum Christum et populum christianum Saracenis arma ferrum et lignamina deferunt galearum. ^¤  Eos etiam qui galeas eis vendunt vel naves qui que in piraticis Saracenorum navibus curam gubernationis exercent vel in machinis aut quibuslibet aliis aliquod eis impendunt consilium vel auxilium in dispendium terrae sanctae ipsarum rerum suarum privatione mulctari et capientium servos fore censemus. ^¤  Praecipientes ut per omnes urbes maritimas diebus dominicis et festivis huiusmodi sententia innovetur et talibus gremium non aperiatur ecclesiae nisi totum quod ex substantia tam damnata perceperint et tantundem de sua in subsidium praedictae terrae transmiserint ut aequo iudicio in quo deliquerint puniantur. ^¤  Quod si forte solvendo non fuerint alias sic reatus talium castigetur quod in poena ipsorum aliis interdicatur audacia similia praesumendi.

Furthermore, under penalty of anathema, we forbid all Christians for a period of four years to send their ships to Oriental countries, inhabited by the Saracens, in order that a greater number of ships may be available to those who wish to go to the aid of the Holy Land, and that to the Saracens may be denied the benefits that they usually reap from such commercial intercourse.

  Prohibemus insuper omnibus christianis et sub anathemate interdicimus ne in terras Saracenorum qui partes orientales inhabitant usque ad quadriennium transmittant aut transvehant naves suas ut per hoc volentibus transfretare in subsidium terrae sanctae maior navigii copia praeparetur et Saracenis praedictis subtrahatur auxilium quod eis consuevit ex hoc non modicum provenire.

Though tournaments have been, under certain penalties, generally forbidden by different councils, since however at this time they are a serious obstacle to the success of the crusade, we strictly prohibit em under penalty of excommunication for a period of three years.

  Licet autem torneamenta sint in diversis conciliis sub certa poena generaliter interdicta quia tamen hoc tempore crucis negotium per ea plurimum impeditur nos illa sub poena excommunicationis firmiter prohibemus usque ad triennium exerceri.

But, since for the success of this undertaking it is above all else necessary that princes and Christian people maintain peace among themselves, we decree with the advice of the holy council that for four years peace be observed in the whole Christian world, so that through the prelates discordant elements may be brought together in the fulness of peace, or at least to the strict observance of the truce. Those who refuse to acquiesce in this, are to be compelled by excommunication and interdict, unless the malice that inspired their wrongdoings was such that they ought not to enjoy such peace. But, if by chance they despise ecclesiastical censure, they have every reason to fear lest by the authority of the Church the secular power will be invoked against them as disturbers of the affairs of the One crucified.

  Quia vero ad hoc negotium exequendum est permaxime necessarium ut principes populi christiani adinvicem pacem observent sancta universali synodo suadente statuimus ut saltem per quadriennium in toto orbe christiano servetur pax generaliter ita quod per ecclesiarum praelatos discordantes reducantur ad plenam pacem aut firmam treguam inviolabiliter observandam. ^¤  Et qui acquiescere forte contempserint per excommunicationem in personas et interdictum in terras arctissime compellantur nisi tanta fuerit iniuriarum malitia quod ipsi tali non debeant pace gaudere. ^¤  Quod si forte censuram ecclesiasticam vilipenderint poterunt non immerito formidare ne per auctoritatem ecclesiae circa eos tanquam perturbatores negocii crucifixi saecularis potentia inducatur.

We, therefore, by the mercy of the omnipotent God, trusting in the authority of the Blessed Apostles Peter and Paul, in virtue of that power of binding and loosing which God has conferred on us, though unworthy, grant to all who aid in this work personally and at their own expense,

a full remission of their sins which they, have sincerely repented and orally confessed,

and promise them when the just shall receive their reward an increase of eternal happiness.

Nos igitur omnipotentis dei misericordia et beatorum apostolorum Petri et Pauli auctoritate confisi ex illa quam nobis licet indigne deus ligandi atque solvendi contulit potestate omnibus qui laborem propriis personis subierint et expensis

    plenam suorum peccaminum de quibus liberaliter fuerint corde contriti et ore confessi veniam

     indulgemus et in retributione iustorum salutis aeternae pollicemur augmentum.

To those who do not personally go to the Holy Land, but at their own expense send there as many suitable men as their means will permit, and to those also who go personally but at the expense of others, we grant a full remission of their sins. Participants of this remission are, moreover, all who in proportion to their means contribute to the aid of the Holy Land, or in regard to what has been said give opportune advice and assistance. Finally, to all who in a spirit of piety aid in bringing to a successful issue this holy under. taking, this holy and general council imparts the benefits of its prayers and blessings that they may advance worthily to salvation. Amen.

   ^¤Eis autem qui non in personis propriis illuc accesserint sed in suis dumtaxat expensis iuxta facultatem et qualitatem suam viros idoneos destinarint et illis similiter qui licet in alienis expensis in propriis tamen personis accesserint plenam suorum concedimus veniam peccatorum. ^¤  Huius quoque remissionis volumus et concedimus esse participes iuxta qualitatem subsidii et devotionis affectum omnes qui ad subventionem ipsius terrae de bonis suis congrue ministrabunt aut consilium et auxilium impenderint opportunum. ^¤  Omnibus etiam pie proficiscentibus in hoc opere communi universalis synodus omnium beneficiorum suorum suffragium impartitur ut eis digne proficiat ad salutem.