SESSION_15_ARTICLES_of_WYCLIFFE_and_HUS_CONDEMNED

SESSION 15
Sentence condemning 260 articles Wyclif

6 July 1414

 The said holy synod orders local ordinaries and inquisitors of heresy to be vigilant in carrying out these things and duly observing them, insofar as each one is responsible, in accordance with the law and canonical sanctions. Let anyone who rashly violates the aforesaid decrees and sentences of this sacred council be punished, after due warning, by the local ordinaries on the authority of this sacred council, notwithstanding any privilege. [32 ]

Super quibus exsequendis et debite conservandis mandat praedicta sancta synodus ordinariis locorum ac inquisitoribus haereticae pravitatis vigilanter intendere prout ad quemlibet pertinet secundum iura et canonicas sanctiones. Si quis vero praemissorum huius sacri concilii decretorum et sententiarum temerarius violator exstiterit animadversione debita per locorum ordinarios quocumque privilegio non obstante sacri huius auctoritate concilii puniatur.

[Articles of John Wyclif selected from the 260]

1. Just as Christ is God and man at the same time, so the consecrated host is at the same time the body of Christ and true bread. For it is Christ’s body at least in figure and true bread in nature; or, which comes to the same thing, it is true bread naturally and Christ’s body figuratively.

Sicut christus est simul deus et homo sic hostia consecrata est simul corpus christi et verus panis. Quia est corpus christi ad minimum in figura et panis verus in natura vel quod idem sonat est verus panis naturaliter et corpus christi figuraliter.

2. Since heretical falsehood about the consecrated host is the most important point in individual heresies, I therefore declare to modern heretics, in order that this falsehood may be eradicated from the church, that they cannot explain or understand an accident without a subject. And therefore all these heretical sects belong to the number of those who ignore the fourth chapter of John: We worship what we know.

Cum mendacium haereticum de hostia consecrata inter haereses singulas teneat principatum ut ipsa ab ecclesia exstirpetur secure denuncio modernis haereticis quod non possunt declarare nec intelligere accidens sine subiecto.

Et ideo omnes istae sectae haereticae in capitulo ignorantium Ioannis quartum: nos adoramus quod scimus.

3. I boldly foretell to all these sects and their accomplices that even by the time Christ and all the church triumphant come at the final judgment riding at the trumpet blast of the angel Gabriel, they shall still not have proved to the faithful that the sacrament is an accident without a subject.

Audacter praenostico omnibus istis sectis et suis complicibus quod non defendant fidelibus quod sacramentum erit accidens sine subiecto antequam christus et tota triumphans ecclesia venerit in finali iudicio equitans super flatum angeli Gabrielis.

4. Just as John was Elias in a figurative sense and not in person, so the bread on the altar is Christ’s body in a figurative sense. And the words, This is my body, are unambiguously figurative, just like the statement “John is Elias”.

Sicut Ioannes figuraliter fuit Elias et non personaliter sic panis in altari figuraliter est corpus christi.

Et absque omni ambiguitate haec est figurativa locutio: hoc est corpus meum sicut ista locutio: Ioannes est Elias.

5. The fruit of this madness whereby it is pretended that there can be an accident without a subject is to blaspheme against God, to scandalise the saints and to deceive the church by means of false doctrines about accidents.

Fructus istius dementiae qua fingitur accidens sine subiecto foret blasphemare in deum scandalizare sanctos et illudere ecclesiae per mendacia accidentis.

6. Those who claim that the children of the faithful dying without sacramental baptism will not be saved, are stupid and presumptuous in saying this.

Definientes parvulos fidelium sine sacramentali baptismo decedentes non fore salvandos sunt in hoc stolidi et praesumptuosi.

7. The slight and short confirmation by bishops, with whatever extra solemnised rites, was introduced at the devil’s suggestion so that the people might be deluded in the church’s faith and the solemnity and necessity of bishops might be believed in the more.

Levis et brevis confirmatio episcoporum cum additis ritibus tantum solemnizatis est ex motione diaboli introducta ut populus in fide ecclesiae illudatur et episcoporum solemnitas aut necessitas plus credatur.

8. As for the oil with which bishops anoint boys and the linen cloth which goes around the head, it seems that this is a trivial rite which is unfounded in scripture; and that this confirmation, which was introduced after the apostles, blasphemes against God.

Quantum ad oleum quo episcopi ungunt pueros et peplum lineum quod complexum est capiti videtur quod sit ritus levis infundabilis ex scriptura. Et quod ista confirmatio introducta super apostolos blasphemat in deum.

9. Oral confession to a priest, introduced by Innocent [33 ] , is not as necessary to people as he claimed. For if anyone offends his brother in thought, word or deed, then it suffices to repent in thought, word or deed.

Confessio vocalis facta sacerdoti introducta per Innocentium non est tam necessaria homini ut definit.

Quia si quis solum cogitatu verbo vel opere offenderet fratrem suum solo cogitatu verbo opere sufficit poenitere.

10. It is a grave and unsupported practice for a priest to hear the confessions of the people in the way that the Latins use.

Grave est et infundabile presbyterum audire confessionem populi modo quo Latini utuntur.

11. In these words, You are clean, but not all are, the devil has laid a snare of the unfaithful ones in order to catch the Christian’s foot. For he introduced private confession, which cannot be justified, and after the person’s malice has been revealed to the confessor, as he decreed in the law, it is not revealed to the people.

In his verbis vos mundi estis sed non omnes posuit diabolus pedicam infidelium qua pedem caperet christiani.

Introduxit enim confessionem privatam et infundabilem.

Et postquam illa confessori nota fuit ut legem statuit quod non prodatur populo malitia sic confessi.

12. It is a probable conjecture that a person who lives rightly is a deacon or a priest. For just as I infer that this person is John, so I recognise by a probable conjecture that this person, by his holy life, has been placed by God in such an office or state.

Coniectura probabilis est quod talis qui rite vivit est diaconus vel sacerdos.

Sicut enim coniicio quod iste est Ioannes sic probabili coniectura cognosco quod iste sancte vivendo constitutus est a deo in tali officio sive statu.

13. The probable evidence for such a state is to be taken from proof provided by the person’s deeds and not from the testimony of the person ordaining him. For God can place someone in such a state without the need of an instrument of this kind, no matter whether the instrument is worthy or unworthy. There is no more probable evidence than the person’s life. Therefore if there is present a holy life and catholic doctrine, this suffices for the church militant. (Error at the beginning and at the end.)

Non ex testificatione hominis ordinantis sed ex iustificatione operis capienda est probabilis evidentia talis status.

Deus enim potest sine tali instrumento digno vel indigno personam aliam in tali statu constituere.

Nec est probabilior evidentia quam ex vita.

Ideo habita vita sancta et doctrina catholica satis est ecclesiae militanti.

Error in principio et fine.

14. The bad life of a prelate means that his subjects do not receive orders and the other sacraments. They can receive them from such persons, however, when there is urgent need, if they devoutly beseech God to supply on behalf of his diabolical ministers the actions and purpose of the office to which they have bound themselves by oath.

Conversatio mala praelati subtrahit acceptationem ordinum et aliorum sacramentorum a subditis.

Qui tamen necessitate urgente possent hoc ab eis capere supplicando pie quod deus suppleat per ministros suos diabolos opus vel finem officii ad quod iurant.

15. People of former times would copulate with each other out of desire for temporal gain or for mutual help or to relieve concupiscence, even when they had no hope of offspring; for they were truly copulating as married persons. [34 ]

Antiqui ex cupiditate temporalium ex spe mutuorum iuvaminum aut ex causa excusandae libidinis licet desperent de prole copulentur ad invicem nam vere matrimonialiter copulantur.

16. The words, I will take you as wife, are more suitable for the marriage contract than, I take you as wife. And the first words ought not to be annulled by the second words about the present, when someone contracts with one wife in the words referring to the future and afterwards with another wife in those referring to the present.

Haec verba: accipiam te in uxorem eligibiliora sunt in contractu matrimoniali quam ista: ego te accipio in uxorem.

Et quod contrahendo cum una per haec verba de futuro et post cum alia per haec verba de praesenti non debent frustrari verba prima per verba secundaria de praesenti.

17. The pope, who falsely calls himself the servant of God’s servants, has no status in the work of the gospel but only in the work of the world. If he has any rank, it is in the order of demons, of those who serve God rather in a blameworthy way.

Papa qui se falso nominat servum servorum dei sub nullo gradu est in opere evangelii sed mundano.

Et si sit in ordine aliquo est in ordine daemonum deo plus culpabiliter servientium.

18. The pope does not dispense from simony or from a rash vow, since he is the chief simoniac who rashly vows to preserve, to his damnation, his status here on the way. (Error at the end.)

Papa non dispensat cum simonia vel voto temerario cum ipse sit capitalis simoniacus vovens temerarie servare statum suum damnabiliter hic in via. Error in fine.

19. That the pope is supreme pontiff is ridiculous. Christ approved such a dignity neither in Peter nor in anyone else.

Quod papa sit summus pontifex est ridiculum. Et christus nec in Petro nec in alio talem approbavit dignitatem.

20. The pope is antichrist made manifest. Not only this particular person but also the multitude of popes, from the time of the endowment of the church, of cardinals, of bishops and of their other accomplices, make up the composite, monstrous person of antichrist. This is not altered by the fact that Gregory and other popes, who did many good and fruitful things in their lives, finally repented.

Papa est patulus antichristus.

Non solum illa persona simplex sed multitudo paparum a tempore donationis ecclesiae cardinalium episcoporum et suorum complicum aliorum est antichristi persona composita monstruosa.

Non tamen repugnat quin Gregorius et alii papae qui in vita sua fecerunt multa bona de genere fructuoso finaliter poenitebant.

21. Peter and Clement, together with the other helpers in the faith, were not popes but God’s helpers in the work of building up the church of our lord Jesus Christ.

Petrus et Clemens cum ceteris adiutoribus in fide non fuerunt papae sed dei adiutores ad aedificandam ecclesiam domini nostri Iesu christi.

22. To say that papal pre-eminence originated with the faith of the gospel is as false as to say that every error arose from the original truth.

Quod ex fide evangelii ista papalis praeminentia coepit ortum est aeque falsum sicut quod ex prima veritate error quilibet exortus.

23. There are twelve procurators and disciples of antichrist: the pope, cardinals, patriarchs, archbishops, bishops, archdeacons, officials, deans, monks, canons with their two-peaked hats, the recently introduced pseudo-friars, and pardoners.

Duodecim sunt procuratores et discipuli antichristi: papa cardinales patriarchae archiepiscopi episcopi archidiaconi officiales decani monachi bifurcati canonici pseudofratres introducti iam ultimo et quaestores.

24. It is clear that whoever is the humbler, of greater service to the church, and the more fervent in Christ’s love towards his church, is the greater in the church militant and to be reckoned the most immediate vicar of Christ.

Patet luce clarius quod quicumque est humilior ecclesiae servicinior et in amore christi quoad suam ecclesiam amacinior est in ecclesia militante maior et proximus christi vicarius reputandus.

25. Whoever holds any of God’s goods unjustly, is taking the things of others by rapine, theft or robbery.

Omnis iniuste occupans quodcumque bonum dei capit rapina furto vel latrocinio aliena.

26. Neither the depositions of witnesses, nor a judge’s sentence, nor physical possession, nor inheritance, nor an exchange between persons, nor a gift, nor all such things taken together, confer dominion or a right to anything upon a person without grace. (An error, if it is understood as referring to sanctifying grace.)

Nec testium depositio nec iudicis sententiatio nec corporalis possessio sicut nec descensus haereditarius nec humana commutatio sive donatio confert homini sine gratia dominium vel ius ad aliquid vel omnia ista simul.

Error si intelligatur de gratia gratum faciente.

27. Unless the interior law of charity is present, nobody has more or less authority or righteousness on account of charters or bulls. We ought not to lend or give anything to a sinner so long as we know that he is such, for thus we would be assisting a traitor of our God.

Nisi adsit lex charitatis intrinsecus nemo propter chartas vel bullas habet habilitatem vel iustitiam plus vel minus.

Nos non debemus praestare aut donare aliquid peccatori dum cognoscimus ipsum esse talem. Quia sic foveremus proditorem dei nostri.

28. Just as a prince or a lord does not keep the title of his office while he is in mortal sin, except in name and equivocally, so it is with a pope, bishop or priest while he has fallen into mortal sin.

Sicut princeps vel dominus tempore quo est in peccato mortali non sortitur nomen illius officii nisi nomine tenus et satis aequivoce sic nec papa episcopus vel sacerdos dum lapsus fuerit in mortali.

29. Everyone habitually in mortal sin lacks dominion of any kind and the licit use of an action, even if it be good in its kind.

Omnis habituatus in peccato mortali caret quocumque dominio et usu licito operis etiam boni de genere.

30. It is known from the principles of the faith that a person in mortal sin, sins mortally in every action.

Ex principiis fidei est per se notum quod quidquid homo in mortali peccato fecerit peccat mortaliter.

31. In order to have true secular dominion, the lord must be in a state of righteousness. Therefore nobody in mortal sin is lord of anything.

Ad verum saeculare dominium requiritur iustitia dominantis hic quod nullus exsistens in peccato mortali est dominus alicuius rei.

32. All modern religious necessarily become marked as hypocrites. For their profession demands that they fast, act and clothe themselves in a particular way, and thus they observe everything differently from other people.

Omnes religiosi moderni se ipsos necessitant ut hypocrisi maculentur.

Ad hoc enim sonat sua professio ut sic ieiunent ut sic induant et ut sic faciant quidquid differenter ab aliis observant.

33. All private religion as such savours of imperfection and sin whereby a person is indisposed to serve God freely.

Omnis privata religio sapit ut sic imperfectionem et peccatum quo homo indisponitur ad deo libere serviendum.

34. A private religious order or rule savours of a blasphemous and arrogant presumption towards God. And the religious of such orders dare to exalt themselves above the apostles by the hypocrisy of defending their religion.

Religio sive regula privata sapit praesumptionem blasphemam et arrogantem supra deum.

Et religiosi talium ordinum per hypocrisin defensionis suae religionis praesumunt se supra apostolos exaltare.

35. Christ does not teach in scripture about any kind of religious order in antichrist’s chapter. Therefore it is not his good pleasure that there should be such orders. The chapter is composed, however, of the following twelve types: the pope, cardinals, patriarchs, archbishops, bishops, archdeacons, officials, deans, monks, canons, friars of the four orders, and pardoners.

Christus non docet in scriptura aliquam speciem ordinis de capitulo antichristi.

Et ideo non est de suo beneplacito quod sint tales.

Capitulum autem istud in istis speciebus duodecim continetur quae sunt papa cardinales patriarchae archiepiscopi episcopi archidiaconi officiales decani monachi canonici fratres de quatuor ordinibus et quaestores.

36. I infer as evident from the faith and works of the four sects--which are the caesarean clergy, the various monks, the various canons, and the friars-that nobody belonging to them is a member of Christ in the catalogue of the saints, unless he forsakes in the end the sect which he stupidly embraced.

Ex fide et operibus quatuor sectarum quae sunt clerus caesareus varius monachus varius canonicus atque fratres evidenter elicio quod nulla persona istarum est membrum christi in sanctorum catalogo nisi in fine dierum deseruerit acceptatam stolide sectam suam.

37. Paul was once a pharisee but abandoned the sect for the better sect of Christ, with his permission. This is the reason why cloistered persons, of whatever sect or rule, or by whatever stupid vow they may be bound, ought freely to cast off these chains, at Christ’s command, and freely join the sect of Christ.

Paulus quondam pharisaeus propter meliorem sectam christi de eius licentia sectam illam dereliquit.

Et haec ratio quare claustrales cuiuscumque sectae fuerint vel obligationis aut quocumque iuramento stulto astricti debent libere ex mandato christi exuere ista vincula et induere libere sectam christi.

38. It is sufficient for the laity that at some times they give tithes of their produce to God’s servants. In this way they are always giving to the church, even if not always to the caesarean clergy deputed by the pope or by his dependents.

Sufficit laicis quod quandoque dant servis dei decimas suorum proventuum.

Et cum istis paribus semper dant ecclesiae licet non semper clero caesareo a papa vel suis subditis assignato.

39. The powers that are claimed by the pope and the other four new sects are pretended and were diabolically introduced in order to seduce subjects; such are excommunications by caesarean prelates, citations, imprisoning, and the sale of money rents.

Potestas quae fingitur a papa et aliis quatuor novis sectis sunt fictae et ad seducendum subditos diabolice introductae ut praelatorum caesareorum excommunicatio citatio incarceratio et redditus pecuniarum venditio.

40. Many simple priests surpass prelates in such power. Indeed, it appears to the faithful that greatness of spiritual power belongs more to a son who imitates Christ in his way of life than to a prelate who has been elected by cardinals and similar apostates.

Multi sacerdotes simplices superant praelatos in huiusmodi potestate.

Immo videtur fidelibus quod magnitudo potestatis spiritualis plus consequitur filium imitatorium christi in moribus quam praelatum qui per cardinales et tales apostatas est electus.

41. The people may withhold tithes, offerings and other private alms from unworthy disciples of Christ, since God’s law requires this. The curse or censure imposed by antichrist’s disciples is not to be feared but rather is to be received with joy. The lord pope and bishops and all religious or simple clerics, with titles to perpetual possession, ought to renounce them into the hands of the secular arm. If they stubbornly refuse, they ought to be compelled to do so by the secular lords.

Subtrahat populus decimas oblationes et alias privatas eleemosynas ab indignis antichristi discipulis cum hoc facere debeat de lege dei. Nec est timenda sed gaudenter acceptanda maledictio vel censura quam inferunt discipuli antichristi.

Dominus papa episcopi omnes religiosi vel puri clerici titulo perpetuae possessionis dotati debent renunciare illis in manibus brachii saecularis. Quod si pertinaciter noluerint per saeculares dominos debent cogi.

42. There is no greater heretic or antichrist than the cleric who teaches that it is lawful for priests and levites of the law of grace to be endowed with temporal possessions. The clerics who teach this are heretics or blasphemers if ever there were any.

Non est maior haereticus vel antichristus quam ille clericus qui docet quod licitum est sacerdotibus et levitis legis gratiae dotari in possessionibus temporalibus et si sunt aliqui haeretici vel blasphemi sunt illi clerici qui hoc docent.

43. Temporal lords not only can take away goods of fortune from a church that is habitually sinning, nor is it only lawful for them to do so, but indeed they are obliged to do so under pain of eternal damnation.

Non solum possunt domini temporales auferre bona fortunae ab ecclesia habitualiter delinquente nec solum hoc eis licet sed debent hoc facere sub poena damnationis aeternae.

44. God does not approve that anyone be judged or condemned by civil law.

Deus non approbat quemquam damnari civiliter vel civiliter iudicari.

45. If an objection is made against those who oppose endowments for the church, by pointing to Benedict, Gregory and Bernard, who possessed few temporal goods in poverty, it may be said in reply that they repented at the end. If you object further that I merely pretend that these saints finally repented of their falling away from God’s law in this way, then you may teach that they are saints and I will teach that they repented at the end.

Si fiat obiectio contra impugnantes dotationem ecclesiae de Benedicto Gregorio et Bernardo qui pauca temporalia in pauperie possidebant dicitur quod illi finaliter poenitebant.

Si iterum obiicias quod fingo sanctos istos de ista declinatione a lege domini finaliter poenitere doce tu quod sint sancti et ego docebo quod finaliter poenitebant.

46. If we ought to believe in sacred scripture and in reason, it is clear that Christ’s disciples do not have the authority to exact temporal goods by means of censures, and those who attempt this are sons of Eli and of Belial.

Si scripturae sacrae et rationi debemus credere patet quod discipuli christi non habent potestatem coacte exigendi temporalia per censuras sed hoc tentantes sunt filii Heli filii Belial.

47. Each essence has one suppositum, following which another suppositum, equal to the first, is produced. This is the most perfect immanent action possible to nature.

Quaelibet essentia habet unum suppositum secundum quod producitur aliud suppositum par priori.

Et ista est actio immanens perfectissima possibilis naturae.

48. Each essence, whether corporeal or incorporeal, is common to three supposita; and the properties, the accidents and the operations inhere in common in all of them.

Quaelibet essentia sive corporea sive incorporea est communis tribus suppositis et omnibus illis insunt communiter proprietates accidentia et operationes.

49. God cannot annihilate anything, nor increase or diminish the world, but he can create souls up to a certain number, and not beyond it.

Deus nihil potest annihilare nec mundum maiorare vel minorare sed animas usque ad certum numerum creare et non ultra.

50. It is impossible for two corporeal substances to be co-extensive, the one continuously at rest in a place and the other continuously penetrating the body of Christ at rest.

Impossibile est duas substantias corporeas coextendi unam continue quiescentem localiter et aliam corpus christi quiescens continue penetrantem.

51. Any continuous mathematical line is composed of two, three or four contiguous points, or of only a simply finite number of points; and time is, was and will be composed of contiguous instants. It is not possible that time and a line, if they exist, are composed of in this way. (The first part is a philosophical error, the last part is an error with regard to God’s power.)

Linea aliqua mathematica continua componitur ex duobus tribus vel quatuor punctis immediatis aut solum ex punctis simpliciter finitis vel tempus est fuit vel erit compositum ex instantibus immediatis.

Item non est possibile quod tempus et linea si sint taliter componantur.

Prima pars est error in philosophia sed ultima errat circa divinam potentiam.

52. It must be supposed that one corporeal substance was formed at its beginning as composed of indivisibles, and that it occupies every possible place.

Imaginandum est unam substantiam corpoream in principio suo ductam esse ex indivisibilibus compositam et occupare omnem locum possibilem.

53. Every person is God.

Quilibet est deus.

54. Every creature is God.

Quaelibet creatura est deus.

55. Every being is everywhere, since every being is God.

Ubique omne ens est cum omne ens sit deus.

56. All things that happen, happen from absolute necessity.

Omnia quae eveniunt absolute necessario eveniunt.

57. A baptised child foreknown as damned will necessarily live long enough to sin in the holy Spirit, wherefore it will merit to be condemned for ever. Thus no fire can burn the child until that time or instant.

Infans praescitus et baptizatus necessario vivet diutius et peccabit in spiritum sanctum ratione cuius merebitur ut perpetuo condemnetur.

Et ita nullus ignis ipsum potest comburere pro hoc tempore vel instanti.

58. I assert as a matter of faith that everything that will happen, will happen of necessity. Thus if Paul is foreknown as damned, he cannot truly repent; that is, he cannot cancel the sin of final impenitence by contrition, or be under the obligation not to have the sin.

Ut fidem asseram quod omnia quae evenient de necessitate evenient.

Sic paulus praescitus non potest vere poenitere hoc est contritione peccatum finalis impoenitentiae delere aut ipsum non habere debere.

[Against John Hus, Disciple of Wycliffe]

The most holy general council of Constance, divinely assembled and representing the catholic church, for an everlasting record. Since a bad tree is wont to bear bad fruit, as truth itself testifies, so it is that John Wyclif, of cursed memory, by his deadly teaching, like a poisonous root, has brought forth many noxious sons, not in Christ Jesus through the gospel, as once the holy fathers brought forth faithful sons, but rather contrary to the saving faith of Christ, and he has left these sons as successors to his perverse teaching. This holy synod of Constance is compelled to act against these men as against spurious and illegitimate sons, and to cut away their errors from the Lord’s field as if they were harmful briars, by means of vigilant care and the knife of ecclesiastical authority, lest they spread as a cancer to destroy others. Although, therefore, it was decreed at the sacred general council recently held at Rome [35 ] that the teaching of John Wyclif, of cursed memory, should be condemned and the books of his containing this teaching should be burnt as heretical; although his teaching was in fact condemned and his books burnt as containing false and dangerous doctrine; and although a decree of this kind was approved by the authority of this present sacred council [36 ] ; nevertheless a certain John Hus, here present in person at this sacred council, who is a disciple not of Christ but rather of the heresiarch John Wyclif, boldly and rashly contravening the condemnation and the decree after their enactment, has taught, asserted and preached many errors and heresies of John Wyclif which have been condemned both by God’s church and by other reverend fathers in Christ, lord archbishops and bishops of various kingdoms, and masters in theology at many places of study. He has done this especially by publicly resisting in the schools and in sermons, together with his accomplices, the condemnation in scholastic form of the said articles of John Wyclif which has been made many times at the university of Prague, and he has declared the said John Wyclif to be a catholic man and an evangelical doctor, thus supporting his teaching, before a multitude of clergy and people. He has asserted and published certain articles listed below and many others, which are condemned and which are, as is well known, contained in the books and pamphlets of the said John Hus.

Sacrosanctum generale concilium Constantiense divinitus congregatum et ecclesiam catholicam repraesentans ad perpetuam rei memoriam.

Quia teste veritate arbor mala fructus malos facere consuevit hinc est quod vir damnatae memoriae Ioannes Wicleff sua mortifera doctrina non in christo Iesu per evangelium ut olim sancti patres fideles filios genuere sed contra christi salutarem fidem velut radix virulenta plures genuit filios pestiferos quos sui perversi dogmatis reliquit successores.

Adversus quos haec sancta synodus Constantiensis tamquam contra spurios et illegitimos filios cogitur insurgere et eorum errores ab agro dominico tamquam vepres nocivas cura pervigili et cultro auctoritatis ecclesiasticae resecare ne ut cancer serpant in perniciem aliorum.

Cum itaque in sacro generali concilio nuper Romae celebrato decretum fuerit doctrinam damnatae memoriae Ioannis Wicleff damnandam esse et libros eius huiusmodi doctrinam continentes fore tamquam haereticos comburendos et doctrinam ipsam damnatam et libros eius tamquam doctrinam insanam et pestiferam includentes combustos fuisse cum effectu et huiusmodi decretum huius sacri auctoritate concilii fuerit approbatum nihilominus tamen quidam Ioannes Huss in hoc sacro concilio hic personaliter constitutus non christi sed potius Ioannis Wicleff haeresiarchae discipulus post et contra damnationem et decretum huiusmodi ausu temerario contraveniens errores eius plures et haereses tam ab ecclesia dei quam etiam a ceteris olim reverendis in christo patribus dominis archiepiscopis et episcopis diversorum regnorum et magistris in theologia plurium studiorum condemnatos dogmatizavit asseruit et praedicavit praesertim condemnationi scholasticae ipsorum articulorum Ioannis Wicleff factae pluries in universitate Pragensi cum suis complicibus in scholis et in praedicationibus publice resistendo ac ipsum Ioannem Wicleff virum catholicum et doctorem evangelicum in favorem eius doctrinae coram multitudine cleri et populi declaravit: certos etiam articulos infrascriptos et plures alios merito damnabiles tamquam catholicos asseruit et publicavit qui in libris ipsius Ioannis Huss et opusculis notorie continentur.

Full information has been obtained about the aforesaid matters, and there has been careful deliberation by the most reverend fathers in Christ, lord cardinals of the holy Roman church, patriarchs archbishops, bishops and other prelates and doctors of holy scripture and of both laws, in large numbers. This most holy synod of Constance therefore declares and defines that the articles listed below, which have been found on examination, by many masters in sacred scripture, to be contained in his books and pamphlets written in his own hand, and which the same John Hus at a public hearing, before the fathers and prelates of this sacred council, has confessed to be contained in his books and pamphlets, are not catholic and should not be taught to be such but rather many of them are erroneous, others scandalous, others offensive to the ears of the devout, many of them are rash and seditious, and some of them are notoriously heretical and have long ago been rejected and condemned by holy fathers and by general councils, and it strictly forbids them to be preached, taught or in any way approved. Moreover, since the articles listed below are explicitly contained in his books or treatises, namely in the book entitled De ecclesia and in his other pamphlets, this most holy synod therefore reproves and condemns the aforesaid books and his teaching, as well as the other treatises and pamphlets written by him in Latin or in Czech, or translated by one or more other persons into any other language, and it decrees and determines that they should be publicly and solemnly burnt in the presence of the clergy and people in the city of Constance and elsewhere. On account of the above, moreover, all his teaching is and shall be deservedly suspect regarding the faith and is to be avoided by all of Christ’s faithful

Quapropter habita prius plenaria informatione de praemissis et diligenti deliberatione reverendissimorum in christo patrum dominorum sanctae Romanae ecclesiae cardinalium patriarcharum archiepiscoporum episcoporum et ceterorum praelatorum et doctorum sacrae paginae et iuris utriusque in multitudine copiosa haec sacrosancta synodus Constantiensis declarat et diffinit articulos infrascriptos qui habita collatione per plures magistros in sacra pagina reperti fuerunt contineri in eius libris et opusculis manu propria scriptis et quos etiam idem Ioannes Huss in publica audientia coram patribus et praelatis huius sacri concilii confessus fuit in suis libris et opusculis contineri non esse catholicos nec tamquam tales esse dogmatizandos sed ex eis plures esse erroneos alios scandalosos aliquos piarum aurium offensivos plures que eorum esse temerarios et seditiosos et nonnullos eorumdem esse notorie haereticos et iam dudum a sanctis patribus et generalibus conciliis reprobatos et damnatos ipsos que praedicare dogmatizare aut quomodolibet approbare districte inhibendo.

Sed cum infrascripti articuli expresse contineantur in libris seu tractatibus suis videlicet in libro quem intitulavit de ecclesia et aliis suis opusculis ideo libros praedictos et doctrinam suam et singulos alios tractatus et opuscula in latino sive vulgari Bohemico per ipsum editos aut in quocumque alio idiomate per alium vel alios translatos haec sacrosancta synodus reprobat atque damnat ipsos comburendos publice et solemniter in praesentia cleri et populi in civitate Constantiensi et alibi decernit et definit adiiciens propter praemissa omnem eius doctrinam merito esse et fore suspectam de fide et ab omnibus christi fidelibus evitandam.

. In order that this pernicious teaching may be eliminated from the midst of the church, this holy synod also orders that local ordinaries make careful inquiry about treatises and pamphlets of this kind, using the church’s censures and even if necessary the punishment due for supporting heresy, and that they be publicly burnt when they have been found. This same holy synod decrees that local ordinaries and inquisitors of heresy are to proceed against any who violate or defy this sentence and decree as if they were persons suspected of heresy.

Et ut de medio ecclesiae illa perniciosa doctrina eliminetur haec sancta synodus prorsus iubet per locorum ordinarios tractatus et opuscula huiusmodi per censuram ecclesiasticam etiam si sit opus cum adiectione poenae et fautoriae haereseos diligenter inquiri et repertos ignibus publice concremari.

Si quis autem huius sententiae ac decreti violator aut contemptor exstiterit statuit eadem sancta synodus per locorum ordinarios et inquisitores haereticae pravitatis contra talem vel tales veluti suspectum vel suspectos de haeresi procedendum.

[Sentence of degradation against J. Hus]

Moreover, the acts and deliberations of the inquiry into heresy against the aforesaid John Hus have been examined. There was first a faithful and full account made by the commissioners deputed for the case and by other masters of theology and doctors of both laws, concerning the acts and deliberations and the depositions of very many trustworthy witnesses. These depositions were openly and publicly read out to the said John Hus before the fathers and prelates of this sacred council. It is very clearly established from the depositions of these witnesses that the said John has taught many evil, scandalous and seditious things, and dangerous heresies, and has publicly preached them during many years. This most holy synod of Constance, invoking Christ’s name and having God alone before its eyes, therefore pronounces, decrees and defines by this definitive sentence, which is here written down, that the said John Hus was and is a true and manifest heretic and has taught and publicly preached, to the great offence of the divine Majesty, to the scandal of the universal church and to the detriment of the catholic faith, errors and heresies that have long ago been condemned by God’s church and many things that are scandalous, offensive to the ears of the devout, rash and seditious, and that he has even despised the keys of the church and ecclesiastical censures. He has persisted in these things for many years with a hardened heart. He has greatly scandalised Christ’s faithful by his obstinacy since, bypassing the church’s intermediaries, he has made appeal directly to our lord Jesus Christ, as to the supreme judge, in which he has introduced many false, harmful and scandalous things to the contempt of the apostolic see, ecclesiastical censures and the keys. This holy synod therefore pronounces the said John Hus, on account of the aforesaid and many other matters, to have been a heretic and it judges him to be considered and condemned as a heretic, and it hereby condemns him. It rejects the said appeal of his as harmful and scandalous and offensive to the church’s jurisdiction. It declares that the said John Hus seduced the christian people, especially in the kingdom of Bohemia, in his public sermons and in his writings; and that he was not a true preacher of Christ’s gospel to the same christian people, according to the exposition of the holy doctors, but rather was a seducer.

Visis insuper actis et actitatis in causa inquisitionis de et super haeresi contra praedictum Ioannem Huss habitis et factis et habita prius fideli et plenaria commissariorum in huiusmodi causa deputatorum relatione aliorum que magistrorum in theologia et iuris utriusque doctorum in de et super actis actitatis et dictis testium fide dignorum et plurimorum quae dicta ipsi Ioannis Huss palam et publice lecta fuerunt coram patribus et praelatis huius sacri concilii per quorum testium dicta apertissime constat eumdem Ioannem multa mala scandalosa et seditiosa et periculosas haereses dogmatizasse et publice per multa annorum curricula praedicasse christi nomine invocato haec sacrosancta synodus Constantiensis solum deum prae oculis habens per hanc definitivam sententiam quam profert in his scriptis pronunciat decernit et declarat dictum Ioannem Huss fuisse et esse verum et manifestum haereticum ipsum que errores et haereses ab ecclesia dei dudum damnatos et damnatas ac plurima scandalosa piarum aurium offensiva temeraria et seditiosa dogmatizasse et publice praedicasse in non modicam offensam divinae maiestatis ac universalis ecclesiae scandalum et fidei catholicae detrimentum claves etiam ecclesiae et censuras ecclesiasticas vilipendisse in quibus per annos multos perstitit animo indurato christi fideles per suam pertinaciam nimium scandalizans cum appellationem ad dominum nostrum Iesum christum tamquam ad supremum iudicem omissis ecclesiasticis mediis interposuerit in qua multa falsa et iniuriosa posuit et scandalosa ipsius sedis apostolicae censurarum ecclesiasticarum et clavium in contemptum.

Idcirco propter praemissa et alia plura praefatum Ioannem Huss haereticum fuisse haec sancta synodus pronunciat et tamquam haereticum iudicandum et condemnandum fore iudicat et condemnat per praesentes: dictam que appellationem tamquam iniuriosam et scandalosam et illusoriam iurisdictioni ecclesiasticae reprobando ipsum que Ioannem Huss populum christianum maxime in regno Bohemiae in praedicationibus suis publicis et scripturis per eum compilatis seduxisse ac eiusdem populi christiani non veracem praedicatorem evangelii christi secundum expositionem sanctorum doctorum sed fuisse verius seductorem.

Since this most holy synod has learnt from what it has seen and heard, that the said John Hus is obstinate and incorrigible and as such does not desire to return to the bosom of holy mother the church, and is unwilling to abjure the heresies and errors which he has publicly defended and preached, this holy synod of Constance therefore declares and decrees that the same John Hus is to be deposed and degraded from the order of the priesthood and from the other orders held by him. It charges the reverend fathers in Christ, the archbishop of Milan and the bishops of Feltre Asti, Alessandria, Bangor and Lavour with duly carrying out the degradation in the presence of this most holy synod, in accordance with the procedure required by law.

Verum quia per ea quae haec sacrosancta synodus vidit et audivit cognovit eumdem Ioannem Huss pertinacem et incorrigibilem et adeo talem quod non cupiebat ad gremium sanctae matris ecclesiae redire neque haereses et errores per eum publice defensatos et praedicatos velle abiurare idcirco haec sancta synodus Constantiensis eumdem Ioannem Huss ab ordine sacerdotali et aliis ordinibus quibus exsistit insignitus deponendum et degradandum fore declarat et decernit: committens nihilominus reverendis in christo patribus archiepiscopo Mediolanensi Feltrensi Astensi Alexandrino Bangorensi et Vaurensi episcopis ut in praesentia huius sacrosanctae synodi dictam degradationem secundum quod ordo iuris requirit debite exsequantur.

[J. Hus Condemned to Death]

This holy synod of Constance, seeing that God’s church has nothing more that it can do, relinquishes John Hus to the judgment of the secular authority and decrees that he is to be relinquished to the secular court.

Haec sancta synodus constantiensis Ioannem Huss attento quod ecclesia dei non habeat ultra quod agere valeat iudicio saeculari relinquit et ipsum curiae saeculari relinquendum fore decernit.

[Condemned articles of J. Hus]

1. There is only one holy universal church, which is the total number of those predestined to salvation. It therefore follows that the universal holy church is only one, inasmuch as there is only one number of all those who are predestined to salvation.

Unica est sancta universalis ecclesia quae est praedestinatorum universitas.

Et infra sequitur universalis sancta ecclesia tantum est una sicut tantum unus est numerus omnium praedestinatorum.

2. Paul was never a member of the devil, even though he did certain acts which are similar to the acts of the church’s enemies.

Paulus numquam fuit membrum diaboli licet fecerit quosdam actus actibus ecclesiae malignantium consimiles.

3. Those foreknown as damned are not parts of the church, for no part of the church can finally fall away from it, since the predestinating love that binds the church together does not fail.

Praesciti non sunt partes ecclesiae cum nulla pars eius ab ea finaliter excidat eo quod praedestinationis charitas quae ipsam ligat non excidit.

4. The two natures, the divinity and the humanity, are one Christ.

Duae naturae divinitas et humanitas sunt unus christus.

5. A person foreknown to damnation is never part of the holy church, even if he is in a state of grace according to present justice; a person predestined to salvation always remains a member of the church, even though he may fall away for a time from adventitious grace, for he keeps the grace of predestination.

Praescitus etsi aliquis sit in gratia secundum praesentem iustitiam tamen numquam est pars sanctae ecclesiae: et praedestinatus semper manet membrum ecclesiae licet aliquando excidat a gratia adventitia sed non a gratia praedestinationis.

6. The church is an article of faith in the following sense: to regard it as the convocation of those predestined to salvation, whether or not it be in a state of grace according to present justice.

Sumendo ecclesiam pro convocatione praedestinatorum sive sit in gratia sive non secundum praesentem iustitiam isto modo ecclesia est articulus fidei.

7. Peter neither was nor is the head of the holy catholic church.

Petrus non fuit nec est caput sanctae ecclesiae catholicae.

8. Priests who live in vice in any way pollute the power of the priesthood, and like unfaithful sons are untrustworthy in their thinking about the church’s seven sacraments, about the keys, offices, censures, customs, ceremonies and sacred things of the church, about the veneration of relics, and about indulgences and orders.

Sacerdotes quomodolibet criminose viventes sacerdotii polluunt potestatem et sicut filii infideles sentiunt infideliter de septem sacramentis ecclesiae de clavibus officiis censuris moribus caeremoniis et sacris rebus ecclesiae veneratione reliquiarum indulgentiis et ordinibus.

9. The papal dignity originated with the emperor, and the primacy and institution of the pope emanated from imperial power.

Papalis dignitas a Caesare inolevit et papae praefectio et institutio a Caesaris potentia emanavit.

10. Nobody would reasonably assert of himself or of another, without revelation, that he was the head of a particular holy church; nor is the Roman pontiff the head of the Roman church.

Nullus sine revelatione assereret rationabiliter de se vel de alio quod esset caput ecclesiae particularis sanctae: nec Romanus pontifex est caput Romanae ecclesiae.

11. It is not necessary to believe that any particular Roman pontiff is the head of any particular holy church, unless God has predestined him to salvation.

Non oportet credere quod iste quicumque particularis Romanus pontifex sit caput cuiuscumque particularis ecclesiae sanctae nisi deus eum praedestinaverit.

12. Nobody holds the place of Christ or of Peter unless he follows his way of life, since there is no other discipleship that is more appropriate nor is there another way to receive delegated power from God, since there is required for this office of vicar a similar way of life as well as the authority of the one instituting.

Nemo gerit vicem christi vel Petri nisi sequatur eum in moribus cum nulla alia sequela sit pertinentior nec aliter recipiat a deo procuratoriam potestatem: quia ad illud officium vicarii requiritur et morum conformitas et instituentis auctoritas.

13. The pope is not the manifest and true successor of the prince of the apostles, Peter, if he lives in a way contrary to Peter’s. If he seeks avarice, he is the vicar of Judas Iscariot. Likewise, cardinals are not the manifest and true successors of the college of Christ’s other apostles unless they live after the manner of the apostles, keeping the commandments and counsels of our lord Jesus Christ.

Papa non est manifestus et verus successor principis apostolorum Petri si vivit moribus contrariis Petro: et si quaerit avaritiam tunc est vicarius Iudae Iscarioth. Et pari evidentia cardinales non sunt manifesti et veri successores collegii aliorum apostolorum christi nisi vixerint more apostolorum servantes mandata et consilia domini nostri Iesu christi.

14. Doctors who state that anybody subjected to ecclesiastical censure, if he refuses to be corrected, should be handed over to the judgment of the secular authority, are undoubtedly following in this the chief priests, the scribes and the pharisees who handed over to the secular authority Christ himself, since he was unwilling to obey them in all things, saying, It is not lawful for us to put any man to death; these gave him to the civil judge, so that such men are even greater murderers than Pilate.

Doctores ponentes quod aliquis per censuram ecclesiasticam emendandus si corrigi noluerit saeculari iudicio est tradendus pro certo sequuntur in hoc pontifices scribas et phariseos qui christum nolentem eis oboedire in omnibus dicentes nobis non licet interficere quemquam ipsum saeculari iudicio tradiderunt eo quod tales sunt homicidae graviores quam Pilatus.

15. Ecclesiastical obedience was invented by the church’s priests, without the express authority of scripture.

Oboedientia ecclesiastica est oboedientia secundum adinventionem sacerdotum ecclesiae praeter expressam auctoritatem scripturae.

16. The immediate division of human actions is between those that are virtuous and those that are wicked. Therefore, if a man is wicked and does something, he acts wickedly; if he is virtuous and does something, he acts virtuously. For just as wickedness, which is called crime or mortal sin, infects all the acts of a wicked man, so virtue gives life to all the acts of a virtuous man.

Divisio immediata humanorum operum est quod sint vel virtuosa vel vitiosa: quia si homo est vitiosus et agit quicquam tunc agit vitiose et si est virtuosus et agit quicquam tunc agit virtuose.

Quia sicut vitium quod crimen dicitur sive mortale peccatum inficit universaliter actus hominis vitiosi sic virtus vivificat omnes actus hominis virtuosi.

17. A priest of Christ who lives according to his law, knows scripture and has a desire to edify the people, ought to preach, notwithstanding a pretended excommunication. And further on: if the pope or any superior orders a priest so disposed not to preach, the subordinate ought not to obey.

Sacerdos christi vivens secundum legem eius et habens scripturae notitiam et affectum ad aedificandum populum debet praedicare non obstante praetensa excommunicatione. Et infra: quod si papa vel aliquis praepositus mandet sacerdoti sic disposito non praedicare non debet subditus oboedire.

18. Whoever enters the priesthood receives a binding duty to preach; and this mandate ought to be carried out, notwithstanding a pretended excommunication.

Quilibet praedicantis officium de mandato accipit qui ad sacerdotium accedit: et illud mandatum debet exsequi praetensa excommunicatione non obstante.

19. By the church’s censures of excommunication, suspension and interdict the clergy subdue the laity, for the sake of their own exaltation, multiply avarice protect wickedness and prepare the way for antichrist. The clear sign of this is the fact that these censures come from antichrist. In the legal proceedings of the clergy they are called fulminations, which are the principal means whereby the clergy proceed against those who uncover antichrist’s wickedness, which the clergy has for the most part usurped for itself.

Per censuras ecclesiasticas excommunicationis suspensionis et interdicti ad suam exaltationem clerus populum laicalem sibi suppeditat avaritiam multiplicat malitiam protegit et viam praeparat antichristo.

Signum autem evidens est quod ab antichristo tales procedant censurae quas vocant in suis processibus fulminationes quibus clerus principalissime procedit contra illos qui denudant nequitiam antichristi quam clerus pro se maxime usurpavit.

20. If the pope is wicked, and especially if he is foreknown to damnation, then he is a devil like Judas the apostle, a thief and a son of perdition and is not the head of the holy church militant since he is not even a member of it.

Si papa est malus et praesertim si est praescitus tunc ut Iudas apostolus est diabolus fur et filius perditionis et non est caput sanctae militantis ecclesiae cum nec sit membrum eius.

21. The grace of predestination is the bond whereby the body of the church and each of its members is indissolubly joined with the head.

Gratia praedestinationis est vinculum quo corpus ecclesiae et quodlibet eius membrum iungitur ipso capiti insolubiliter.

22. The pope or a prelate who is wicked and foreknown to damnation is a pastor only in an equivocal sense, and truly is a thief and a robber.

Papa vel praelatus malus et praescitus est aequivoce pastor et vere fur et latro.

23. The pope ought not to be called “most holy” even by reason of his office, for otherwise even a king ought to be called “most holy” by reason of his office and executioners and heralds ought to be called “holy”, indeed even the devil would be called “holy” since he is an official of God.

Papa non debet dici sanctissimus etiam secundum officium quia alias rex etiam deberet dici sanctissimus secundum officium et tortores et praecones dicerentur sancti: immo etiam diabolus deberet vocari sanctus cum sit officiarius dei.

24. If a pope lives contrary to Christ, even if he has risen through a right and legitimate election according to the established human constitution, he would have risen by a way other than through Christ, even granted that he entered upon office by an election that had been made principally by God. For, Judas Iscariot was rightly and legitimately elected to be an apostle by Jesus Christ who is God, yet he climbed into the sheepfold by another way.

Si papa vivit contrarie christo etiamsi ascenderet per ritam et legitimam electionem secundum constitutionem humanam vulgatam tamen aliunde ascenderet quam per christum dato etiam quod intraret per electionem a deo principaliter factam. Nam Iudas Iscarioth rite et legitime est electus a deo Iesu christo ad apostolatum et tamen ascendit aliunde in ovile ovium.

25. The condemnation of the forty-five articles of John Wyclif, decreed by the doctors, is irrational and unjust and badly done and the reason alleged by them is feigned, namely that none of them is catholic but each one is either heretical or erroneous or scandalous.

Condemnatio quadragintaquinque articulorum Ioannis Wicleff per doctores facta est irrationabilis et iniqua et male facta et ficta est causa per eos allegata videlicet quod nullus ex eis sit catholicus sed quilibet eorum aut est haereticus aut erroneus aut scandalosus.

26. The viva voce agreement upon some person, made according to human custom by the electors or by the greater part of them, does not mean by itself that the person has been legitimately elected or that by this very fact he is the true and manifest successor or vicar of the apostle Peter or of another apostle in an ecclesiastical office. For, it is to the works of the one elected that we should look irrespective of whether the manner of the election was good or bad. For, the more plentifully a person acts meritoriously towards building up the church, the more copiously does he thereby have power from God for this.

Non eo ipso quo electores vel maior pars eorum consenserunt viva voce secundum ritus hominum in personam aliquam eo ipso illa persona est legitime electa vel quod eo ipso est verus et manifestus successor vel vicarius Petri apostoli vel alterius apostoli in officio ecclesiastico.

Unde sive electores bene vel male elegerunt operibus electi debemus credere. Nam eo ipso quo quis copiosius operatur meritorie ad profectum ecclesiae habet a deo ad hoc copiosius potestatem.

27. There is not the least proof that there must be one head ruling the church in spiritual matters who always lives with the church militant.

Non est scintilla apparentiae quod oporteat esse unum caput in spiritualibus regens ecclesiam quod semper cum ipsa militante ecclesia conversetur.

28. Christ would govern his church better by his true disciples scattered throughout the world, without these monstrous heads.

Christus sine talibus monstruosis capitibus per suos veraces discipulos sparsos per orbem terrarum melius suam ecclesiam regularet.

29. The apostles and faithful priests of the Lord strenuously governed the church in matters necessary for salvation before the office of pope was introduced, and they would continue to do this until the day of judgment if--which is very possible--there is no pope.

Apostoli et fideles sacerdotes domini strenue in necessariis ad salutem regularunt ecclesiam antequam papae officium foret introductum sic facerent deficiente per summe possibile papa usque ad diem iudicii.

30. Nobody is a civil lord, a prelate or a bishop while he is in mortal sin.

Nullus est dominus civilis nullus est praelatus nullus est episcopus dum est in peccato mortali.

[Sentence condemning John Petit’s proposition, “Any tyrant-’]

This most holy synod wishes to proceed with special care to the eradication of errors and heresies which are growing in various parts of the world, as is its duty and the purpose for which it has assembled. It has recently learnt that various propositions have been taught that are erroneous both in the faith and as regards good morals, are scandalous in many ways and threaten to subvert the constitution and order of every state. Among these propositions this one has been reported: Any tyrant can and ought to be killed, licitly and meritoriously, by any of his vassals or subjects, even by means of plots and blandishments or flattery, notwithstanding any oath taken, or treaty made with the tyrant, and without waiting for a sentence or a command from any judge. This holy synod, wishing to oppose this error and to eradicate it completely, declares, decrees and defines, after mature deliberation, that this doctrine is erroneous in the faith and with regard to morals, and it rejects and condemns the doctrine as heretical, scandalous and seditious and as leading the way through perjury to frauds, deceptions, lies and betrayals. It declares, decrees and defines, moreover, that those who stubbornly assert this very pernicious doctrine are heretics and are to be punished as such according to canonical and legitimate sanctions. [37 ]

Praecipua sollicitudine volens haec sacrosancta synodus ad exstirpationem errorum et haeresium in diversis mundi partibus invalescentium procedere sicut tenetur et ad hoc collecta est nuper accepit quod nonnullae assertiones erroneae in fide et bonis moribus ac multipliciter scandalosae totius que reipublicae statum et ordinem subvertere molientes dogmatizatae sunt inter quas haec assertio delata est: quilibet tyrannus potest et debet licite et meritorie occidi per quemcumque vassalum suum vel subditum etiam per insidias et blanditias vel adulationes non obstante quocumque praestito iuramento seu confoederatione facta cum eo non expectata sententia vel mandato iudicis cuiuscumque.

Adversus hunc errorem satagens haec sancta synodus insurgere et ipsum funditus tollere praehabita deliberatione matura declarat decernit et definit huiusmodi doctrinam erroneam esse in fide et in moribus ipsam que tamquam haereticam scandalosam seditiosam et ad fraudes deceptiones mendacia proditiones periuria vias dantem reprobat et condemnat.

Declarat insuper decernit et definit quod pertinaciter doctrinam hanc perniciosissimam asserentes sunt haeretici et tamquam tales iuxta canonicas et legitimas sanctiones puniendi.

SESSIONS 16-20
Various Matters, Condemnations, and Warnings

6 July 1414

SESSION_16

SESSION 16 - 11 July 1415

[Deliberation about the council’s legates due to depart with the emperor Sigismund for Spain; minor deliberations about the conduct of the council’s business.]

SESSION 17 - 15 July 1415

[The emperor’s imminent departure from the council is treated of; the council offers prayers for his success.]

SESSION 18 - 17 August 1415

[Decrees about various matters to be decided by the council: power is given to judges to make decisions, and for pairs of them to hear cases; that bulls of the council are to be obeyed; that forgers of conciliar bulls are to be punished in the same way as forgers of apostolic letters; that letters are to be despatched regarding the graces granted by the former pope John, except expectative and exceptional graces; ambassadors to Italy are appointed.]

SESSION 19 - 23 September 1415

[Jerome of Prague finally abjures his faith publicly and solemnly. There is promulgated at this session an Ordinance between the friars Minor of the strict observance and others of the common life, to put an end to the discords which have arisen in certain provinces; another Ordinance by which cases of heresy are committed to certain judges. It is also decreed that, notwithstanding safe conducts of emperors and kings and others, a competent judge can inquire into heresy; that the lord vice-chancellor shall expedite the Caroline constitution [38 ] under a bull of the council; that those with benefices who are attending the council shall receive the fruits of their benefices in their absence, that the letters regarding provisions to patriarchal, metropolitan and other churches, which were granted by the former pope John before his suspension, shall be despatched.]

SESSION 20 - 21 November 1415

[A warning is decreed against the duke of Austria, on behalf of the bishop of Trent.]

SESSION 21
Condemnation of John of Prague

30 May 1414

In the name of the Lord, Amen. Christ our God and saviour, the true vine whose Father is the vine-dresser, said when teaching his disciples and other followers in these matters: If anyone does not abide in me, he shall be cast forth as a branch and shall wither. This holy synod of Constance is following the teaching and carrying out the commands of this sovereign teacher and master in this case of inquiry into heresy which was started by the same holy synod. It notes the public talk and loud outcry against the said master Jerome of Prague, master of arts, layman. From the acts and proceedings of the case it is evident that the said Jerome has held, asserted and taught various heretical and erroneous articles, which were long ago condemned by holy fathers, some of which are blasphemous, others scandalous and others offensive to the ears of the devout as well as rash and seditious. They were long ago asserted, preached and taught by John Wyclif and John Hus, of cursed memory, and were included in various of their books and pamphlets. These articles, doctrines and books of the aforesaid John Wyclif and John Hus, as well as the memory of Wyclif, and finally the person of Hus, were condemned and damned by this same holy synod and its sentence of heresy.

In nomine domini Amen.

christus deus et salvator noster vitis vera cuius pater agricola est discipulos ceteros que fideles suos in illis instituens inquit: si quis in me non manserit mittetur foras sicut palmes et arescet.

Cuius summi doctoris et magistri doctrinam sequens et praecepta exsequens haec sancta synodus Constantiensis in causa inquisitionis haereticae pravitatis per eamdem sanctam synodum mota fama publica referente et clamorosa insinuatione ministrante contra magistrum Hieronymum dictum de Praga magistrum in artibus laicum ex cuius causae actis et processibus constat eumdem Hieronymum tenuisse asseruisse et dogmatizasse nonnullos articulos haereticos et erroneos dudum a sanctis patribus reprobatos quosdam vero blasphemos alios scandalosos alios piarum aurium offensivos temerarios et seditiosos dudum per damnatae memoriae viros Ioannem Wicleff et Ioannem Huss assertos praedicatos et dogmatizatos ac in nonnullis eorum libris et opusculis insertos.

Qui que articuli doctrina et libri praefatorum Ioannis Wicleff et Ioannis Huss ac Wicleff memoria denique Hussi persona per eamdem sanctam synodum et eius sententiam de haeresi condemnati et damnatae fuerunt.

The said Jerome later, during the course of this inquiry, in this holy synod, approved and consented to this sentence of condemnation and acknowledged and professed the true, catholic and apostolic faith. He anathematised all heresy, especially that for which he had been defamed-and he confessed himself defamed--and which John Wyclif and John Hus had taught and held in the past in their works, sermons and pamphlets, and on account of which the said Wyclif and Hus, together with their dogmas and errors, had been condemned as heretical by this same holy synod, and their teaching likewise condemned. He professed acceptance of every condemnation of the aforesaid things and swore that he would remain in the truth of the faith, and that if he ever dared to think or preach anything to the contrary then he wished to submit to the severity of canon law and to be bound to eternal punishment. He offered and gave this profession of his, written in his own hand to this holy synod. Many days after his profession and abjuration, however, like a dog returning to its vomit, he asked for a public hearing to be granted to him in this same holy synod, in order that he might vomit forth in public the deadly poison which lay hidden within his breast. The hearing was granted to him and he asserted, said and professed in effect, at a public assembly of the same synod, that he had wrongly consented to the aforesaid sentence condemning the said Wyclif and John Hus and that he had lied in approving the sentence.

Quam que damnationis sententiam idem Hieronymus postmodum pendente huius inquisitionis causa in eadem sancta synodo cognoscens et profitens veram catholicam et apostolicam fidem approbavit et eidem consensit: anathematizavit que omnem haeresim praecipue eam de qua erat infamatus et se confitebatur infamatum et quam praeteritis temporibus dogmatizaverunt et tenuerunt Ioannes Wicleff et Ioannes Huss in suis opusculis sermonibus et libellis: et propter quam seu quas dicti Wicleff et Huss cum suis dogmatibus et erroribus ab eadem sancta synodo damnati fuerant tamquam haeretici et eorum doctrina similiter damnata praemissorum que omnem damnationem professus est et iuravit se in hac fidei veritate permansurum et si ipse aliquando quicquam contra sentire vel praedicare praesumpserit canonum severitati subiacere et aeternae poenae voluit obligari.

Illam que suam professionem manu sua conscriptam eidem sanctae synodo obtulit atque dedit.

Post quas professionem et abiurationem multis transactis diebus sicut canis ad vomitum rediens ut virus pestilentissimum quod in suo latebat pectore publice evomeret audientiam publicam sibi dari in eadem sancta synodo postulavit.

Qua sibi concessa in eadem synodo publice congregata asseruit dixit et professus est in effectu quod praefatae sententiae damnationis dictorum Wicleff et Ioannis Huss inique consenserat et illam sententiam approbando mentitus fuerat.

He did not fear to state that he had lied. Indeed, he revoked now and for eternity his confession, approval and profession regarding the condemnation of the two men. He asserted that he had never read any heresy or error in the books of the said Wyclif and John Hus, even though it was clearly proved, before his profession to the sentence on the two men, that he had carefully studied, read and taught their books and it is clear that many errors and heresies are contained in them. The said Jerome professed, however, that he held and believed what the church holds and believes regarding the sacrament of the altar and the transubstantiation of the bread into the body of Christ, saying that he believed in Augustine and the other doctors of the church more than in Wyclif and Hus. It is evident from the above that the said Jerome adhered to the condemned Wyclif and Hus and their errors, and that he was and is a supporter of them. This holy synod has therefore decreed and now declares that the said Jerome is to be cast away as a branch that is rotten, withered and separated from the vine; and it pronounces, declares and condemns him as a heretic who has relapsed into heresy and as an excommunicated and anathematised person.

Nec verebatur se confiteri mentitum: quin immo confessionem approbationem et professionem suas super illorum damnatione revocabat nunc et in aeternum: asserens se in libris dictorum Wicleff et Ioannis Huss nullam umquam haeresim vel errorem legisse licet ante sententiam fuerit professus et probatum sit evidenter ipsum libros eorum diligenter studuisse legisse et dogmatizasse et in quibus constat plures errores et haereses contineri.

Verum idem Hieronymus de sacramento altaris et transubstantiatione panis in corpus christi professus est se tenere et credere quod ecclesia credit et tenet dicens se plus credere Augustino et ceteris ecclesiae doctoribus quam Wicleff et Huss.

Constat insuper ex praemissis eumdem Hieronymum praedictis Wicleff et Huss damnatis et eorum erroribus adhaerere illorum que fautorem fuisse et esse: propter quae eadem sancta synodus eumdem Hieronymum palmitem putridum aridum in vite non manentem foras mittendum decrevit et decernit: ipsum que haereticum et in haeresim relapsum excommunicatum anathematizatum pronunciat declarat et damnat.

SESSION 22 - 15 October 1416

[The treaty of Narbonne, between the king of Aragon, the emperor and the envoys of the council, is confirmed [39 ] : the king of Aragon withdraws obedience from Benedict XIII and recognises the council of Constance through his envoys.]

SESSION 23 - 5 November 1416

[Beginning of the process against Peter de Luna, called Benedict XIII in his obedience.]

SESSION 24 - 28 November 1416

[A citation against Peter de Luna, called Benedict XIII in his obedience, is decreed.]

SESSION 25 - 14 December 1416

[The envoys of the Spanish count of Foix are united with the council in

accordance with the terms of the treaty of Narbonne.]

SESSION 26 - 24 December 1416

[The envoys of the king of Navarre are united with the council in accordance

with the terms of the treaty of Narbonne.]

SESSION 27 - 20 February 1417

[The dispute between Frederick, duke of Austria, and the bishop of Trent is discussed: a report is made on the carrying out of the warning decreed in session 20.]

SESSION 28 - 3 March 1417

[The Trent dispute is concluded: Frederick, duke of Austria, is condemned.]

I The articles of Narbonne concerning the unity of the church, which were agreed between the emperor Sigismund and the envoys of the council of Constance on the one side, and the envoys of the kings and princes of Benedict XIII’s obedience on the other side, were published by the council in a general assembly on 13 December 1415 (see Hardt 4,584). They are printed in Hardt 2, 542-554.

SESSION 29 - 8 March 1417

[Peter de Luna is accused of contumacy.]

SESSION 30 - 10 March 1417

[The process against Peter de Luna continues.]

SESSION 31 - 31 March 1417

[A warning is decreed against Philip, count of Vertus, at the request of the bishop of Asti. Other minor deliberations take place.]

SESSION 32 - 1 April 1417

[Peter de Luna is again accused of contumacy and an inquiry about him is established.]

SESSION 33 - 12 May 1417

[The process against Peter de Luna, who is deemed contumacious, continues.]

SESSION 34 - 5 June 1417

[Everything is made ready for the condemnation of Peter de Luna.]

SESSION 35 - 18 June 1417

[The envoys of the king of Castile are united with the council in accordance with the terms of the treaty of Narbonne.]

SESSION 36 - 22 July 1417

[It is decreed that Peter de Luna is to be cited to hear the council’s sentence.]

SESSION_37_DEposition_of_Benedict_13_Peter_de_Luna

SESSION 37 - 26 July 1417

[Definitive sentence whereby Peter de Luna, pope Benedict XIII, is divested of the papacy and deprived of the faith.]

May this judgment come forth from the face of him who sits on the throne, and from his mouth proceeds a double-edged sword, whose scales are just and weights are true, who will come to judge the living and the dead, our lord Jesus Christ, Amen. The Lord is just and loves just deeds, his face looks on righteousness. But the Lord looks on those who do evil so as to cut off their remembrance from the earth. Let there perish, says the holy prophet, the memory of him who did not remember to show mercy and who persecuted the poor and needy. How much more should there perish the memory of Peter de Luna, called by some Benedict XIII, who persecuted and disturbed all people and the universal church? For, how greatly he has sinned against God’s church and the entire christian people, fostering, nourishing and continuing the schism and division of God’s church How ardent and frequent have been the devout and humble prayers, exhortations and requests of kings, princes and prelates with which he has been warned in charity, in accordance with the teaching of the gospel, to bring peace to the church, to heal its wounds and to reconstitute its divided parts into one structure and one body, as he had sworn to do, and as for a long time it was within his power to do ! He was unwilling, however, to listen to their charitable admonitions. How many were the persons afterwards sent to attest to him! Because he did not listen at all even to these, it has been necessary, in accordance with the aforesaid evangelical teaching of Christ, to say to the church, since he has not listened even to her, that he should be treated as a heathen and a publican. All these things have been clearly proved by the articles coming from the inquiry into faith and the schism held before this present synod, regarding the above and other matters brought against him, as well as by their truth and notoriety.

De vultu eius hoc iudicium prodeat qui sedet in throno et ex eius ore procedit gladius bis acutus cuius statera iusta est et aequa sunt pondera qui venturus est iudicare vivos et mortuos domini nostri Iesu christi amen.

Iustus est dominus et iustitias dilexit aequitatem vidit vultus eius.

Vultus quidem domini super facientes mala ut perdat de terra memoriam eorum.

Pereat inquit sanctus propheta memoria illius qui non est recordatus facere misericordiam et qui persecutus est hominem inopem et mendicum.

Quanto magis pereat illius qui omnes homines et ecclesiam universalem persecutus est et turbavit Petri de Luna Benedicti XIII a nonnullis nuncupati memoria.

Qui quantum in ecclesiam dei et universum populum christianum peccaverit schisma et divisionem ecclesiae dei fovens nutriens atque continuans: quantis quam que frequentibus devotis et humilibus regum principum et praelatorum precibus exhortationibus et requisitionibus charitative iuxta doctrinam evangelicam admonitus fuerit ut pacem daret ecclesiae et illius sanaret vulnera et eius partes divisas in unam compaginem et corpus unum reficeret quemadmodum ipse iuraverat erat que et diu fuit in sua potestate: quos tamen charitative corripientes nullatenus voluit exaudire quot sint postmodum testes adhibiti quibus etiam minime exauditis necesse fuit secundum praedictam christi evangelicam doctrinam dicere ecclesiae quam quia etiam non audivit habendus sit tamquam ethnicus et publicanus: capitula in causa inquisitionis fidei et schismatis coram praesenti sancta synodo generali super praemissis et aliis contra eum edita ac illorum veritas et notorietas declaravit manifeste.

The proceedings have been correct and canonical, all the acts have been correctly and carefully examined and there has been mature deliberation. Therefore this same holy general synod, representing the universal church and sitting as a tribunal in the aforesaid inquiry, pronounces, decrees and declares by this definitive sentence written here, that the same Peter de Luna, called Benedict XIII as has been said, has been and is a perjurer, a cause of scandal to the universal church, a promoter and breeder of the ancient schism, that long established fission and division in God’s holy church, an obstructer of the peace and unity of the said church, a schismatic disturber and a heretic, a deviator from the faith, a persistent violator of the article of the faith One holy catholic church, incorrigible, notorious and manifest in his scandal to God’s church, and that he has rendered himself unworthy of every title, rank, honour and dignity, rejected and cut off by God, deprived by the law itself of every right in any way belonging to him in the papacy or pertaining to the Roman pontiff and the Roman church, and cut off from the catholic church like a withered member. This same holy synod, moreover, as a precautionary measure, since according to himself he actually holds the papacy, deprives, deposes and casts out the said Peter from the papacy and from being the supreme pontiff of the Roman church and from every title, rank, honour, dignity, benefice and office whatsoever. It forbids him to act henceforth as the pope or as the supreme and Roman pontiff. It absolves and declares to be absolved all Christ’s faithful from obedience to him, and from every duty of obedience to him and from oaths and obligations in any way made to him. It forbids each and every one of Christ’s faithful to obey, respond to or attend to, as if he were pope, the said Peter de Luna, who is a notorious, declared and deposed schismatic and incorrigible heretic, or to sustain or harbour him in any way contrary to the aforesaid, or to offer him help, advice or good will. This is forbidden under pain of the offender being counted as a promoter of schism and heresy and of being deprived of all benefices, dignities and ecclesiastical or secular honours, and under other penalties of the law, even if the dignity is that of a bishop, a patriarch, a cardinal, a king or the emperor. If they act contrary to this prohibition, they are by this very fact deprived of these things, on the authority of this decree and sentence, and they incur the other penalties of the law.

Super quibus rite et canonice processo ac omnibus rite actis ac diligenter inspectis habita que super ipsis deliberatione matura eadem sancta generalis synodus universalem ecclesiam repraesentans in dicta inquisitionis causa pro tribunali sedens pronunciat decernit et declarat per hanc definitivam sententiam in his scriptis eumdem Petrum de Luna Benedictum XIII ut praemittitur nuncupatum fuisse et esse periurum universalis ecclesiae scandalizatorem fautorem et nutritorem inveterati schismatis inveteratae scissurae et divisionis ecclesiae sanctae dei pacis et unionis eiusdem ecclesiae impeditorem et turbatorem schismaticum et haereticum a fide devium et articuli fidei unam sanctam catholicam ecclesiam violatorem pertinacem cum scandalo ecclesiae dei incorrigibilem notorium et manifestum atque omni titulo gradu honore et dignitate se reddidisse indignum a deo eiectum et praecisum et omni iure eidem in papatu et Romano pontifici ac Romanae ecclesiae quomodolibet competente ipso iure privatum et ab ecclesia catholica tamquam membrum aridum praecisum.

Ipsum que Petrum quatenus de facto papatum secundum se tenet eadem sancta synodus papatu et summo ecclesiae Romanae pontificio omni que titulo gradu honore dignitate beneficiis et officiis quibuscumque ad omnem cautelam privat et deponit et abiicit.

Eidem que inhibet ne deinceps pro papa aut Romano et summo pontifice se gerat omnes que christicolas ab eius oboedientia et omni debito oboedientiae ipsius atque iuramentis et obligationibus eidem quomodolibet praestitis absolvit et absolutos fore declarat ac omnibus et singulis christi fidelibus inhibet sub poena fautoriae schismatis et haeresis atque privationis omnium beneficiorum dignitatum et honorum ecclesiasticorum et mundanorum et aliis poenis iuris etiam si episcopalis et patriarchalis cardinalatus regalis sit dignitas ac imperialis quibus si contra hanc inhibitionem fecerint sint auctoritate huius decreti et sententiae ipso facto privati et alias iuris incurrant poenas ne eidem Petro de Luna schismatico et haeretico incorrigibili notorio declarato et deposito tamquam papae oboediant pareant vel intendant aut eum quovis modo contra praemissa sustineant vel receptent sibi que praestent auxilium consilium vel favorem.

This holy synod, moreover, declares and decrees that all and singular prohibitions and all processes, sentences, constitutions, censures and any other things whatsoever that were issued by him and might impede the aforesaid, are without effect; and it invalidates, revokes and annuls them; saving always the other penalties which the law decrees for the above cases.

Declarat insuper et decernit omnes et singulas inhibitiones omnes que processus sententias constitutiones et censuras et alia quaecumque per eum factos factas et facta quae possent praemissis obviare irritos irritas irrita atque irritat revocat et annullat: ceteris poenis quas in praemissis casibus iura statuunt semper salvis.

SESSION 38 - 28 July 1417

[Decree about the right to vote of the deputies of the kings of Castile and Aragon, concerning which agreement had not been reached among the said deputies in the previous session; decrees about other lesser matters.]

SESSION_39_on_GENERAL_COUNCILS

SESSION 39
On Frequency and Calling of General Councils

9 October, 1417

Frequens generalium conciliorum celebratio agri dominici praecipua cultura est quae vepres spinas et tribulos haeresium errorum et schismatum exstirpat excessus corrigit deformata reformat et vineam domini ad frugem uberrimae fertilitatis adducit illorum vero neglectus praemissa disseminat atque fovet.

Haec praeteritorum temporum recordatio et consideratio praesentium ante oculos nostros ponunt.

For this reason we establish, enact, decree and ordain, by a perpetual edict, that general councils shall be held henceforth in the following way.

Propter hoc edicto perpetuo sancimus statuimus decernimus atque ordinamus ut amodo concilia generalia celebrentur:

Ut sic per quamdam continuationem semper aut concilium vigeat aut per termini pendentiam exspectetur: quem terminum liceat summo pontifici de fratrum suorum sanctae Romanae ecclesiae cardinalium consilio ob emergentes forte casus abbreviare sed nullatenus prorogetur.

Moreover, he may not change the place assigned for the next council without evident necessity. If an emergency arises whereby it seems necessary to change the place--for example in the case of a siege, war, disease or the like--then the supreme pontiff may, with the consent and written endorsement of his aforesaid brothers or of two-thirds of them, substitute another place which is suitable and fairly near to the place previously assigned. It must, however, be within the same nation unless the same or a similar impediment exists throughout the nation. In the latter case he may summon the council to another suitable place which is nearby but within another nation, and the prelates and other persons who are customarily summoned to a council will be obliged to come to it as if it had been the place originally assigned. The supreme pontiff is bound to announce and publish the change of place or the shortening of time in a legal and solemn form within a year before the date assigned, so that the aforesaid persons may be able to meet and hold the council at the appointed time.

Locum autem pro futuro concilio celebrando deputatum absque evidenti necessitate non mutet.

Sed si forte casus aliquis occurreret quo necessarium videretur ipsum locum mutari puta obsidionis guerrae pestis aut similis tunc liceat summo pontifici de praedictorum fratrum suorum aut duarum partium ipsorum consensu atque subscriptione alium locum prius deputato loco viciniorem et aptum sub eadem tamen natione subrogare nisi idem vel simile impedimemtum per totam illam nationem vigeret.

Et tunc ad aliquem alium viciniorem alterius nationis locum aptum huiusmodi concilium poterit convocare: ad quem praelati et alii qui ad concilium solent convocari accedere teneantur ac si a principio locus ille fuisset deputatus.

Quam tamen loci mutationem vel termini abbreviationem teneatur summus pontifex legitime et solenniter per annum ante praefixum terminum publicare et intimare ut ad ipsum concilium celebrandum possint praedicti statuto termino convenire.

[CONCILIARIST Provision to guard against future schisms]

[Provision to guard against future schisms]

If it happens--though may it not!--that a schism arises in the future in such a way that two or more persons claim to be supreme pontiffs, then the date of the council, if it is more than a year off, is to be brought forward to one year ahead; calculating this from the day on which two or more of them publicly assumed the insignia of their pontificates or on which they began to govern. All prelates and others who are bound to attend a council shall assemble at the council without the need for any summons, under pain of the law’s sanctions and of other penalties which may be imposed by the council, and let the emperor and other kings and princes attend either in person or through official deputies, as if they had been besought, through the bowels of the mercy of our lord Jesus Christ, to put out a common fire. Each of those claiming to be the Roman pontiff is bound to announce and proclaim the council as taking place at the end of the year, as mentioned, in the previously assigned place; he is bound to do this within a month after the day on which he came to know that one or more other persons had assumed the insignia of the papacy or was administering the papacy; and this is under pain of eternal damnation, of the automatic loss of any rights that he had acquired in the papacy, and of being disqualified both actively and passively from all dignities. He is also bound to make the council known by letter to his rival claimant or claimants, challenging him or them to a judicial process, as well as to all prelates and princes, insofar as this is possible. He shall go in person to the place of the council at the appointed time, under pain of the aforesaid penalties, and shall not depart until the question of the schism has been fully settled by the council. None of the contenders for the papacy, moreover shall preside as pope at the council.

Si vero quod absit in futurum schisma oriri contingeret ita quod duo vel plures pro summis pontificibus se gererent a die quo ipsi duo vel plures insignia pontificatus publice assumpserint seu administrare coeperint intelligatur ipso iure terminus concilii tunc forte ultra annum pendens ad annum proximum breviatus.

Ad quod omnes praelati et ceteri qui ad concilium ire tenentur sub poenis iuris et aliis per concilium imponendis absque alia convocatione conveniant necnon imperator ceteri que reges et principes vel personaliter aut per solemnes nuncios tamquam ad commune incendium exstinguendum per viscera misericordiae domini nostri Iesu christi ex nunc exorati concurrant.

Et quilibet ipsorum pro Romano pontifice gerentium infra mensem a die qua scientiam habere potuit alium vel alios assumpsisse papatus insignia vel in papatu administrasse teneatur sub intimatione maledictionis aeternae et amissione iuris si quod forte sibi quaesitum esset in papatu quam ipso facto incurrat et ultra hoc ad quaslibet dignitates active et passive sit inhabilis concilium ipsum ad terminum anni praedictum in loco prius deputato indicere et publicare et per suas litteras competitori vel competitoribus ipsum vel ipsos provocando ad causam et ceteris praelatis ac principibus quantum in eo fuerit intimare nec non termino praefixo sub poenis praedictis ad concilii locum personaliter se transferre nec inde discedere donec per concilium causa schismatis plenarie sit finita hoc adiuncto quod nullus ipsorum contendentium de papatu in ipso concilio ut papa praesideat.

Indeed, in order that the church may rejoice more freely and quickly in one undisputed pastor, all the contenders for the papacy are suspended by law as soon as the council has begun, on the authority of this holy synod, from all administration; and let not obedience be given in any way by anyone to them, or to any one of them until the question has been settled by the council.

Quin immo ut tanto liberius et citius ecclesia unico et indubitato pastore gaudeat sint ipsi omnes de papatu contendentes postquam dictum concilium inceptum fuerit auctoritate huius sacrae synodi ipso iure ab omni administratione suspensi nec eis aut eorum alteri donec causa ipsa per concilium terminata fuerit a quoquam sub poena fautoriae schismatis quomodolibet oboediatur.

If it happens in the future that the election of a Roman pontiff is brought about through fear, which would weigh upon even a steadfast man, or through pressure, then we declare that it is of no effect or moment and cannot be ratified or approved by subsequent consent even if the state of fear ceases. The cardinals, however, may not proceed to another election until a council has reached a decision about the election, unless the person elected resigns or dies. If they do proceed to this second election, then it is null by law and both those making the second election and the person elected, if he embarks upon his reign as pope, are deprived by law of every dignity, honour and rank--even cardinalatial or pontifical--and are thereafter ineligible for the same, even the papacy itself; and nobody may in any way obey as pope the second person elected, under pain of being a fosterer of schism. In such a case the council is to provide for the election of a pope. It is lawful, however, and indeed all the electors are bound, or at least the greater part of them, to move to a safe locality and to make a statement about the said fear. The statement is to be made in a prominent place before public notaries and important persons as well as before a multitude of the people. They are to do this as quickly as they can without danger to their persons, even if there is a threat of danger to all their goods. They shall state in their allegation the nature and extent of the fear and shall solemnly swear that the allegation is true that they believe they can prove it and that they are not making it out of malice or calumny. Such an allegation of fear cannot be delayed in any way until after the next council.

Quod si forte electionem Romani pontificis per metum qui caderet in constantem seu impressionem de cetero fieri contingat ipsam nullius decernimus efficaciae vel momenti nec posse per sequentem consensum etiam metu praedicto cessante ratificari vel approbari.

Non tamen liceat cardinalibus ad aliam electionem procedere nisi ille qui fuit electus forte renunciet vel decedat donec per generale concilium de electione illa fuerit iudicatum.

Et si procedant nulla sit electio ipso iure sint que sic secundo eligentes et electus si se papatui ingesserit omni dignitate honore et statu etiam cardinalatus et pontificali ipso iure privati et inhabiles de cetero ad easdem ac etiam ad papatum nec aliquis eidem secundo electo ut papae sub poena fautoriae schismatis oboediat quoquo modo.

Et eo casu concilium de electione papae provideat illa vice: sed liceat immo et teneantur electores omnes aut saltem maior pars eorum quam cito sine periculo personarum poterunt etiam si periculum omnium bonorum immineat se transferre ad locum tutum et metum praedictum allegare coram notariis publicis et notabilibus personis ac multitudine populi in loco insigni: ita tamen quod allegantes metum huiusmodi habeant in illius metus allegationem exprimere speciem et qualitatem dicti metus et iurare solemniter quod metus taliter allegatus sit verus et quod credant se ipsum posse probare et quod per malitiam vel per calumniam huiusmodi metum non proponant. Nec ultra proximum futurum concilium ullo modo differri possit allegatio dicti metus.

After they have moved and have alleged the fear in the above form, they are bound to summon the person elected to a council. If a council is not due for more than a year after their summons, then its date shall be brought forward by the law itself to only a year ahead, in the way explained above. The elected person is bound under pain of the aforesaid penalties, and the cardinals under pain of automatically losing the cardinalate and all their benefices, to announce and proclaim the council within a month after the summons, in the way mentioned above, and to make it known as soon as possible. The cardinals and other electors are bound to come in person to the place of the council, at a suitable time, and to remain there until the end of the affair.

Teneantur insuper postquam se transtulerunt et metum allegaverunt modo praedicto provocare sic electum ad concilium.

Quod concilium si ultra annum pendeat a die provocationis huiusmodi intelligatur ad annum ut supra ipso iure terminus abbreviatus.

Et nihilominus teneatur electus ipse sub poenis praedictis et cardinales sub poena amissionis cardinalatus et omnium beneficiorum suorum quam ipso facto incurrant infra mensem a die provocationis concilium ipsum indicere et publicare ut supra dicitur et quam citius poterunt intimare: ac cardinales ipsi ceteri que electores ad locum concilii tempore convenienti personaliter se transferre et usque ad finem causae exspectare teneantur.

The other prelates are bound to answer the cardinals’ summons, as mentioned above, if the person elected fails to issue a summons. The latter will not preside at the council since he will have been suspended by law from all government of the papacy from the time the council begins, and he is not to be obeyed by anyone in any matter under pain of the offender becoming a promoter of schism. If the aforesaid emergencies arise within a year before the beginning of a council-namely that more than one person claim to be pope or that someone has been elected through fear or pressure--then those who claim to be pope, or the one elected through fear or pressure, as well as the cardinals, are deemed by law as having been summoned to the council. They are bound, moreover, to appear in person at the council, to explain their case and to await the council’s judgment. But if some emergency happens during the above occurrences whereby it is necessary to change the place of the council--for example a siege or war or disease or some such--then nevertheless all the aforesaid persons, as well as all prelates and others who are obliged to attend a council, are bound to assemble at a neighbouring place suitable for the council, as has been said above. Moreover, the greater part of the prelates who have moved to a particular place within a month may specify it as the place of the council to which they and others are bound to come, just as if it had been the place first assigned. The council, after it has thus been summoned and has assembled and become acquainted with the cause of the schism, shall bring a suit of contumacy against the electors or those claiming to be pope or the cardinals, if perchance they fail to come. It shall then pronounce judgment and shall punish, even beyond the aforesaid penalties and in such a way that the fierceness of the punishment acts as an example to others, those who are to blame--no matter of what state or rank or pre-eminence, whether ecclesiastical or secular, they may be--in starting or fostering the schism, in their administering or obeying, in their supporting those who governed or in making an election against the aforesaid prohibition, or who lied m their allegations of fear.

Teneantur que praelati ceteri ut supra ad convocationem cardinalium tantum si forte electus convocare cessaret accedere: qui sic electus in concilio ipso non praesideat quin immo sit a termino initiandi concilii ipso iure ab omni administratione papatus suspensus nec sibi a quoquam sub poena fautoriae schismatis quomodolibet oboediatur.

Quod si infra annum ante diem indicti concilii contingant supradicti casus videlicet quod plures se gerant pro papa vel quod unus per metum seu per impressionem eligatur censeantur ipso iure tam gerentes se pro papa quam electus per metum seu impressionem et cardinales ad dictum concilium provocati: teneantur que in ipso concilio comparere personaliter causam exponere et iudicium concilii exspectare.

Sed si dictis casibus occurrentibus continget forte casus aliquis quo necessarium sit locum concilii mutare ut obsidionis vel guerrae aut pestis aut similis teneantur nihilominus tam omnes supradicti quam omnes praelati ceteri que qui ad concilium ire tenentur ad locum proximiorem ut praemittitur qui sit habilis ad concilium convenire possit que maior pars praelatorum qui infra mensem ad locum certum declinaverint illum sibi et aliis pro loco concilii deputare ad quem ceteri convenire teneantur ac si a principio fuisset deputatus.

Concilium autem ut praefertur convocatum et congregatum de huiusmodi schismatis causa cognoscens et in contumacia electorum seu gerentium se pro papa vel cardinalium si forte venire neglexerint litem dirimat causam que definiat et culpabiles in schismate procurando seu nutriendo vel in administrando aut oboediendo vel administrantibus favendo seu contra interdictum superius eligendo vel calumniosos in allegando metum etiam ultra praedictas poenas cuiuscumque status gradus seu praeeminentiae exsistant ecclesiasticae vel mundanae personae sic puniat ut vindictae rigor transeat ceteris in exemplum.

The disturbance caused by fear or pressure at a papal election corrodes and divides, in a lamentable way, the whole of Christianity. In order that it may be assiduously avoided, we have decided to decree, in addition to what has been said above, that if anyone brings to bear or causes, or procures to be brought about, fear or pressure or violence of this kind upon the electors in a papal election, or upon any one of them, or has the matter ratified after it has been done, or advises or acts in support of it, or knowingly receives or defends someone who has done this, or is negligent in enforcing the penalties mentioned below--no matter of what state or rank or pre-eminence the offender may be, even if it be imperial or regal or pontifical, or any other ecclesiastical or secular dignity he may hold--then he automatically incurs the penalties contained in pope Boniface VIII’s constitution which begins Felicis, and he shall be effectively punished by them.

Ut autem metus seu impressionis molestia in electione papae eo formidolosius evitetur quo toti christianitati lamentabilius eorum incussio seu factio perpetratur: ultra praedicta specialiter duximus statuendum quod si quis huiusmodi metum vel impressionem aut violentiam electoribus ipsis vel alicui eorum in electione papae intulerit seu fecerit aut fieri procuraverit vel factum ratum habuerit aut in hoc consilium dederit vel favorem facientem ve scienter receptaverit vel defensaverit aut negligens in exsecutione poenarum inferius memoratarum exstiterit cuiuscumque status gradus aut praeeminentiae fuerit etiamsi imperiali regali pontificali aut alia quavis ecclesiastica aut saeculari praefulgeat dignitate illas poenas ipso facto incurrat quae in constitutione felicis recordationis Bonifacii papae VIII quae incipit felicis continentur illis que effectualiter puniatur.

Any city--even if it be Rome itself, though may it not be!--or any other corporation that gives aid, counsel or support to someone who does these things, or that does not have such an offender punished within a month, insofar as the enormity of the crime demands and there exists the possibility of inflicting the punishment, shall automatically be subject to ecclesiastical interdict. Furthermore the city, apart from the one mentioned above, shall be deprived of the episcopal dignity, notwithstanding any privileges to the contrary. We wish, moreover, that this decree be solemnly published at the end of every general council and that it be read out and publicly announced before the start of a conclave, wherever and whenever the election of a Roman pontiff is about to take place.

Civitas vero etiam si quod absit urbs Romana fuerit seu alia quaevis universitas quae talia facienti auxilium vel consilium dederit aut favorem vel infra mensem saltem taliter delinquentem prout tanti facinoris enormitas exegerit et facultas ei affuerit non duxerit puniendum eo ipso subiaceat ecclesiastico interdicto. Et nihilominus praeter dictam urbem pontificali ut supra fit mentio eo ipso sit dignitate privata non obstantibus privilegiis quibuscumque.

Volumus insuper quod in fine cuiuslibet concilii generalis hoc decretum solemniter publicetur necnon quandocumque et ubicumque Romani pontificis electio imminebit facienda ante ingressum conclavis legatur et publice intimetur.

[On the profession to be made by the pope]

Since the Roman pontiff exercises such great power among mortals, it is right that he be bound all the more by the incontrovertible bonds of the faith and by the rites that are to be observed regarding the church’s sacraments. We therefore decree and ordain, in order that the fullness of the faith may shine in a future Roman pontiff with singular splendour from the earliest moments of his becoming pope, that henceforth whoever is to be elected Roman pontiff shall make the following confession and profession in public, in front of his electors, before his election is published.

Quanto Romanus pontifex eminentiori inter mortales fungitur potestate tanto clarioribus ipsum decet fidei vinculis et sacramentorum ecclesiasticorum observandis ritibus alligari.

Eapropter ut in futuro Romano pontifice in suae creationis primordiis singulari splendore luceat plena fides statuimus et ordinamus quod deinceps quilibet in Romanum pontificem eligendus antequam sua electio publicetur coram suis electoribus publice confessionem et professionem faciat infra scriptas:

In the name of the holy and undivided Trinity, Father and Son and holy Spirit. Amen. In the year of our Lord’s nativity one thousand etc., I, N., elected pope, with both heart and mouth confess and profess to almighty God, whose church I undertake with his assistance to govern, and to blessed Peter, prince of the apostles, that as long as I am in this fragile life I will firmly believe and hold the catholic faith, according to the traditions of the apostles, of the general councils and of other holy fathers, especially of the eight holy universal councils-namely the first at

in nomine sanctae et individuae trinitatis patris et filii et spiritus sancti Amen.

anno a nativitate domini millesimo et cetera Ego N. electus in papam omnipotenti deo cuius ecclesiam suo praesidio regendam suscipio et beato Petro apostolorum principi corde et ore confiteor et profiteor quamdiu in hac fragili vita constitutus fuero me firmiter credere et tenere fidem catholicam secundum traditiones apostolorum generalium conciliorum et aliorum sanctorum patrum maxime autem sacrorum octo conciliorum universalium videlicet primi

Nicaea, the second at

nicaeni Secundi

Constantinople, the third at

Constantinopolitani tertii

Ephesus, the fourth at

Ephesini quarti

Chalcedon, the fifth and sixth at

Chalcedonensis quinti et sexti item

Constantinople, the seventh at

Constantinopolitani septimi item

Nicaea and the eighth at

Nicaeni octavi quoque

Constantinople

Constantinopolitani

Lateran,

Lateranensis

Lyons and

Lugdunensis et

Vienne,

Viennensis generalium etiam conciliorum.

and I will preserve this faith unchanged to the last dot and will confirm, defend and preach it to the point of death and the shedding of my blood, and likewise I will follow and observe in every way the rite handed down of the ecclesiastical sacraments of the catholic church. This my profession and confession, written at my orders by a notary of the holy Roman church, I have signed below with my own hand. I sincerely offer it on this altar N. to you, almighty God, with a pure mind and a devout conscience, in the presence of the following. Made etc.

Et illam fidem usque ad unum apicem immutilatam servare et usque ad animam et sanguinem confirmare defensare et praedicare ritum que pariter sacramentorum ecclesiasticorum catholicae ecclesiae traditum omnimode prosequi et observare.

Hanc autem professionem et confessionem meam per notarium scriniarium sanctae Romanae ecclesiae me iubente scriptam propria manu subscripsi et tibi omnipotenti deo pura mente et devota conscientia super tali altari N. sinceriter offero in praesentia talium ac talium.

[That prelates may not be translated without their consent]

When prelates are translated, there is commonly both spiritual and temporal loss and damage of a grave nature for the churches from which they are transferred. The prelates, moreover, sometimes do not maintain the rights and liberties of their churches as carefully as they otherwise might, out of fear of being translated. The importunity of certain people who seek their own good, not that of Jesus Christ, may mean that the Roman pontiff is deceived in such a matter, as one ignorant of the facts, and so is easily led astray. We therefore determine and ordain, by this present decree, that henceforth bishops and superiors ought not to be translated unwillingly without a grave and reasonable cause which, after the person in question has been summoned, is to be inquired into and decided upon with the advice of the cardinals of the holy Roman church, or the greater part of them, and with their written endorsement. Lesser prelates, such as abbots and others with perpetual benefices, ought not to be changed, moved or deposed without a just and reasonable cause that has been inquired into.

Actum et cetera Cum ex praelatorum translationibus ecclesiae de quibus transferuntur plerumque gravibus in spiritualibus et temporalibus subiaceant dispendiis et iacturis praelati quoque nonnumquam iura et libertates ecclesiarum translationis formidine non adeo solerter ut alias prosequantur ac ad importunitatem quorumdam quae sua et non quae Iesu christi sunt quaerentium Romanus pontifex forsan ut homo facti nescius in huiusmodi circumveniatur ut alias leviter inclinetur: praesentibus statuimus et ordinamus invitorum episcoporum et superiorum translationes absque magna et rationabili causa quae vocata parte cognita fuerit et decisa de consilio sanctae Romanae ecclesiae cardinalium vel maioris partis et cum subscriptione eorumdem de cetero fieri non debere.

Inferiores vero ut abbates alii que perpetuo beneficiati absque iusta et rationabili causa cognita immutari amoveri seu privari non debeant.

We add, moreover, that for abbots to be changed the written endorsement of the cardinals is necessary--just as it is necessary for bishops, as has been said-saving, however, the constitutions and privileges of any churches, monasteries and orders.

Adiicientes quod in mutationibus abbatum subscriptio cardinalium interveniat sicut in episcopis est praemissum salvis constitutionibus et privilegiis ecclesiarum et monasteriorum et ordinum quorumcumque.

[On spoils and procurations]

Papal reservations as well as the exacting and receiving of procurations which are due to ordinaries and other lesser prelates, by reason of a visitation, and of spoils on deceased prelates and other clerics, are seriously detrimental to churches, monasteries and other benefices and to churchmen. We therefore declare, by this present edict, that it is reasonable and in the public interest that reservations made by the pope, as well as exactions and collections of this kind made by collectors and others appointed or to be appointed by apostolic authority, are henceforth in no way to occur or to be attempted. Indeed, procurations of this kind, as well as spoils and the goods of any prelates found at their deaths, even if they are cardinals or members of the papal household or officials or any other clerics whatsoever, in the Roman curia or outside it, no matter where or when they die, are to belong to and to be received by, fully and freely, those persons to whom they would and ought to belong with the ending of the aforesaid reservations, mandates and exactions. We forbid the exaction of such spoils on prelates even inferior ones and others, which are outside and contrary to the form of common law. However, the constitution of pope Boniface VIII of happy memory, beginning Praesenti, which was published with this specially in mind, is to remain in force.

Cum per papam facta reservatio et exactio et perceptio procurationum ordinariis et aliis inferioribus praelatis debitarum ratione visitationis nec non et spoliorum decedentium praelatorum aliorum que clericorum gravia ecclesiis monasteriis et aliis beneficiis ecclesiasticis que personis afferant detrimenta: praesenti declaramus edicto rationi fore consentaneum ac reipublicae accomodum tales per papam reservationes ac per collectores et alios auctoritate apostolica deputatos seu deputandos exactiones seu perceptiones de cetero nullo modo fieri seu attentari: quin immo procurationes huiusmodi et quorumcumque praelatorum etiam cardinalium vel ipsius papae familiarium vel officialium et aliorum quorumcumque clericorum in curia Romana vel extra ubicumque et quandocumque decedentium spolia seu bona eorum mortis tempore reperta plane et libere pertineant illis et per illos recipiantur quibus alias praefatis reservationibus mandatis et exactionibus cessantibus competerent ac pertinere deberent.

Praelatis etiam inferioribus et aliis huiusmodi spoliorum exactiones praeter et contra iuris communis formam fieri interdicimus constitutione tamen felicis recordationis Bonifacii papae VIII quae incipit praesenti super hoc edita specialiter in suo robore duratura.

SESSION_40

SESSION 40 - 30 OCTOBER 1417

[Reforms to be made by the pope together with the council before it is dissolved]

The most holy synod of Constance [40 ] declares and decrees that the future supreme Roman pontiff, who by God’s grace is to be elected very soon, together with this sacred council or those to be deputed by the individual nations, is bound to reform the church in its head and in the Roman curia, according to justice and the good government of the church, before this council is dissolved, under the topics contained in the following articles, which were at various times put forward by the nations by way of reforms.

Sacrosancta synodus Constantiensis statuit et decernit quod futurus summus Romanus pontifex per dei gratiam de proximo assumendus cum hoc sacro concilio vel deputandis per singulas nationes debeat reformare ecclesiam in capite et curia Romana secundum aequitatem et bonum regimen ecclesiae antequam hoc concilium dissolvatur super materiis articulorum alias per nationes in reformatoriis oblatorum qui sequuntur.

1. First, the number, quality and nationality of the lord cardinals.

Primo de numero qualitate et natione dominorum cardinalium.

2. Next, reservations of the apostolic see.

Item de reservationibus sedis apostolicae.

3. Next, annates, common services and petty services.

Item de annatis communibus servitiis et minutis.

4. Next, collations to benefices and expectative graces.

Item de collationibus beneficiorum et gratiis exspectativis.

5. Next, the cases that are, or are not, to be heard at the Roman curia.

Item de causis in Romana curia tractandis vel non.

6. Next, appeals to the Roman curia.

Item de appellationibus ad Romanam curiam.

7. Next, the offices of chancery and penitentiary.

Item de officiis cancellariae et poenitentiariae.

8. Next, exemptions and incorporations made at the time of the schism.

Item de exemptionibus et incorporationibus tempore schismatis factis.

9. Next, commendams.

Item de commendis.

10. Next, confirmation of elections. [41 ]

Item de confirmationibus electionum.

11. Next, intercalary fruits.

Item de fructibus medii temporis.

12. Next, not alienating goods of the Roman church and of other churches.

Item de non alienandis bonis Romanae ecclesiae et aliarum ecclesiarum.

13. Next, for what reasons and how a pope can be corrected or deposed.

Item propter quae et quomodo papa possit corrigi vel deponi.

14. Next, the eradication of simony.

Item de exstirpatione simoniae.

15. Next, dispensations.

Item de dispensationibus.

16. Next, revenues of the pope and the cardinals.

Item de provisione papae et cardinalium.

17. Next, indulgences.

Item de indulgentiis.

18. Next, tithes.

Item de decimis.

With this addition, that when the nations have deputed their representatives as mentioned above, the others may freely return to their own countries with the pope’s permission.

Hoc adiecto quod facta per nationes deputatione praedicta liceat aliis de papae licentia libere ad propria remeare.

[That the election of the Roman pontiff may be begun, notwithstanding the absence of Peter de Luna’s cardinals]

The most holy general synod of Constance notes what was previously agreed upon at Narbonne concerning the church’s unity and the admission to this synod of the cardinals of the obedience of Peter de Luna, called Benedict XIII in his obedience. It notes, too, that after the notorious expulsion of the said Peter de Luna, the aforesaid cardinals who had been summoned before the expulsion according to the terms of the agreement, did not come within three months and more after the aforesaid expulsion. The synod therefore decrees and declares that, notwithstanding their absence, it will proceed to the election of the Roman pontiff on the authority of the said synod and according to what has been decided by the same synod. It declares, however, that if they arrive before the election of the future supreme pontiff has been completed, and if they adhere to the council, they are to be admitted to the aforesaid election together with the other cardinals, according to the directives of the law and what shall be decided by the council.

Sacrosancta generalis Constantiensis synodus attendens ea quae dudum Narbonae pro unione ecclesiae de admittendis in eadem synodo cardinalibus oboedientiae Petri de Luna olim Benedicti XIII in sua oboedientia nuncupati concordata fuerunt quod que post notoriam eiectionem dicti Petri de Luna praefati cardinales dudum secundum eadem concordata ante eiectionem huiusmodi vocati infra tres menses et amplius a die eiectionis praedictae exspectati non venerunt statuit et decernit fore ad electionem Romani pontificis iuxta decernenda per eamdem synodum eiusdem synodi auctoritate procedendum ipsorum absentia non obstante: quos si ante consummatam electionem futuri summi pontificis venerint et eidem concilio adhaeserint iuxta iuris dispositionem et decernenda per concilium una cum aliis ad electionem praedictam admittendos esse declarat.

[On the manner and form of electing the pope]

For the praise, glory and honour of almighty God and for the peace and unity of the universal church and of the whole christian people. The election of the future Roman and supreme pontiff is soon to be held. We wish that it may be confirmed with greater authority and by the assent of many persons and that, mindful as we are of the state of the church, no doubts or scruples may later remain in people’s minds regarding the said election but rather that a secure, true full and perfect union of the faithful may result from it. Therefore this most holy general synod of Constance, mindful of the common good and with the special and express consent and the united wish of the cardinals of the holy Roman church present at the same synod, and of the college of cardinals and of all the nations at this present council, declares, ordains and decrees that, for this time only, at the election of the Roman and supreme pontiff, there shall be added to the cardinals six prelates or other honourable churchmen in holy orders, from each of the nations currently present and named at the same synod, who are to be chosen by each of the said nations within ten days. This same holy synod gives power to all these people, insofar as it is necessary, to elect the Roman pontiff according to the form here laid down. That is to say, the person is to be regarded as the Roman pontiff by the universal church without exception who is elected and admitted by two-thirds of the cardinals present at the conclave and by two-thirds of those from each nation who are to be and have been added to the cardinals.

Ad laudem gloriam et honorem omnipotentis dei ad pacem et unitatem universalis ecclesiae ac totius populi christiani.

Ut electio futuri romani et summi pontificis proxime celebranda firmiori auctoritate et plurium roboretur assensu et ne attento statu ecclesiae super dicta electione in posterum ulla retractatio ullus scrupulus in mentibus hominum resideat sed ex illa sequatur unio certa vera plenissima et perfecta fidelium sacrosancta generalis synodus Constantiensis communi utilitate pensata de speciali et expresso consensu et voluntate concordi sanctae Romanae ecclesiae cardinalium in eadem synodo exsistentium et collegii eorumdem ac omnium nationum praesentis concilii statuit ordinat et decernit quod hac vice dumtaxat ad eligendum Romanum et summum pontificem una cum cardinalibus sex praelati vel aliae honorabiles personae ecclesiasticae in sacris ordinibus constitutae de qualibet natione in eadem synodo pro nunc exsistente et nominata quos seu quas quaelibet ipsarum nationum pro se ad hoc infra decem dies duxerit eligendos seu eligendas ipsis cardinalibus adiungantur.

Quibus omnibus eadem sancta synodus eligendi Romanum pontificem secundum formam hic expressam quatenus opus est tribuit potestatem: videlicet quod ille absque ulla exceptione ab universali ecclesia Romanus pontifex habeatur qui a duabus partibus cardinalium in conclavi exsistentium et a cuiuslibet nationis duabus partibus eisdem cardinalibus adiungendorum et tunc adiunctorum electus fuerit et receptus.

Moreover, the election is not valid nor is the person elected to be regarded as supreme pontiff unless two-thirds of the cardinals present at the conclave, and two-thirds of those from each nation who should be and have been added to the same cardinals, agree to elect him as Roman pontiff. The synod also declares, ordains and decrees that the votes of any persons cast at the election are null unless, as has been said, two-thirds of the cardinals, and two-thirds of those from each nation who should be and have been added to them, agree, directly or by way of addition, upon one person. This must be added, moreover, that the prelates and other persons who should be and have been added to the cardinals for the election, are bound to observe all and singular apostolic constitutions, even penal ones, which have been promulgated regarding the election of the Roman pontiff, just as the cardinals themselves are bound to observe them, and they are bound to their observance. The said electors, both cardinals and others, are also bound to swear, before they proceed to the election, that in attending to the business of the election, they will proceed with pure and sincere minds--since it is a question of creating the vicar Jesus Christ, the successor of the blessed Peter, the governor of the universal church and the leader of the Lord’s flock--and that they firmly believe it will benefit the public good of the universal church if they entirely prescind from all affection for persons of any particular nation, or other inordinate affections, as well as from hatred and graces or favours bestowed, in order that by their ministry a beneficial and suitable pastor may be provided for the universal church.

Quod que non valeat electio nec electus pro summo pontifice habeatur nisi duae partes cardinalium in conclavi exsistentium et cuiuslibet nationis duae partes cum cardinalibus ad eligendum adiungendorum et tunc adiunctorum consentiant et consenserint in Romanum pontificem eligendum.

Statuit insuper ordinat et decernit quod vota quorumcumque in electione huiusmodi emittenda sint nulla nisi ut praemittitur duae partes cardinalium et duae partes cuiuslibet nationis adiungendorum et tunc adiunctorum praedictorum principaliter aut per accessionem in unum concurrant.

Hoc etiam adiecto quod praelati et alii cum ipsis cardinalibus ad electionem huiusmodi adiungendi et tunc adiuncti omnes et singulas constitutiones apostolicas etiam poenales circa electionem Romani pontificis editas atque consuetudines observari consuetas quemadmodum ipsi cardinales observare teneantur et ad illorum observantiam adstringantur.

Teneantur insuper iurare et iurent dicti electores et cardinales et alii antequam ad electionem procedant quod in huiusmodi electionis negotio attendentes quid eis imminebit cum de creatione agitur vicarii Iesu christi successoris beati Petri universalis ecclesiae rectoris gregis dominici directoris puris et sinceris mentibus et quantum credent publicae utilitati universalis ecclesiae proficere omni cuiuscumque nationis personae vel alio inordinato affectu odio gratia vel favore abiectis procedere: ut eorum ministerio de utili et idoneo universalis ecclesiae provideatur pastore.

This same holy synod, mindful of this notorious vacancy in the Roman church, fixes and assigns the next ten days for all and singular cardinals of the holy Roman church, whether present here or absent, and the other electors mentioned above, to enter into the conclave which is to be held in this city of Constance, in the commune’s principal building which has already been allocated for this purpose. The synod ordains, declares and decrees that within these next ten days the aforesaid electors, both cardinals and others mentioned above, must enter into the conclave for the purpose of holding the election and of doing and carrying out all the other matters according as the laws ordain and decree in all things, besides those mentioned above regarding the cardinals and other electors, concerning the election of a Roman pontiff. The same holy synod wishes all these laws to remain in force after the above matters have been observed. For this time, however, it approves, ordains, establishes and decrees this particular form and manner of election. The same holy synod, in order to remove all scruples, makes and declares fit for actively and passively carrying out all legitimate acts at the same synod, insofar as this is necessary, all those who are present at the same synod as well as those who will come and adhere to it, always saving the other decrees of this same sacred council, and it will supply for any defects, if perchance any shall occur in the above, notwithstanding any apostolic constitutions, even those published in general councils, and other constitutions to the contrary.

Ordinat insuper statuit et decernit eadem sancta synodus quod infra decem dies ex tunc continue numerandos quos decem dies omnibus et singulis sanctae Romanae ecclesiae cardinalibus praesentibus et absentibus ac ceteris electoribus supradictis attenta Romanae ecclesiae notoria vacatione ad intrandum conclave in hac civitate Constantiensi in maiori domo communitatis eiusdem civitatis ad hoc iam ordinata praefigit et assignat praefati electores cardinales et alii supradicti intrent ipsum conclave ad electionem huiusmodi celebrandam cetera que faciendum et prosequendum quemadmodum in ceteris praeter praemissa de cardinalibus et aliis electoribus in electione Romani pontificis iura statuunt et decernunt.

Quae omnia praemissis observatis vult eadem sancta synodus in suo robore permanere.

Hanc autem formam et hunc modum electionis approbat ordinat statuit et decernit pro hac vice: et ad omnem scrupulum submovendum eadem sancta synodus et singulos in eadem synodo praesentes et venturos qui eidem synodo adhaerebunt ad omnes actus legitimos in eadem synodo agendos active et passive quatenus opus est habilitat et habiles esse declarat ceteris eiusdem sacri concilii decretis semper salvis supplens omnes defectus si qui forsan intervenerint in praemissis apostolicis etiam et in generalibus conciliis editis constitutionibus et aliis in contrarium facientibus non obstantibus quibuscumque.

SESSION 41 - 8 November 1417

[Everything is prepared for the start of the conclave to elect a pope. On 11 November cardinal Oddo Colonna is elected pontiff as Martin V.]

SESSION 42 - 28 December 1417

[In this session a bull of Martin V was approved regarding Baldassare Cossa, formerly pope, who was earlier deprived of his see and imprisoned by the council but who is now to be set free]

SESSION_43

SESSION 43

[42 ]

- 23 MARCH 1418

[Certain statutes promulgated on the reform of the church]

On exemptions

Martin, bishop and servant of the servants of God. We note that from the time of the death of pope Gregory XI, our predecessor of happy memory, some Roman pontiffs, or those who claimed to be and were reputed as such in their various obediences, either of their own will or on account of the importunity of petitioners, have granted exemption from the jurisdiction of their ordinaries to certain churches, monasteries, chapters, convents, priories, benefices, places and persons, which were in no way exempt in the time of the said Gregory, to the great detriment of the ordinaries in question. We wish to avoid damage of this kind. We therefore revoke, with the approval of this sacred council, all exemptions that were first granted after the said Gregory XI’s death, by any persons whomsoever claiming to be Roman pontiffs, even if perchance we ourselves with full knowledge approved or renewed the exemptions, without the party in question being heard, to any cathedral churches, monasteries (even those that were exempt but were later made subject to a monastery of a different order or tradition), chapters, convents, prelacies, benefices, places and persons whatsoever, if they had enjoyed no exemption before they were exempted in this way, but were simply subject to ordinary jurisdiction, and had no beginning before that time. We except, however, exemptions that were made or granted either by way of confirmation, increase or addition, or concerning which the matter was ordained by the competent authority, after the interested parties had presented themselves and been heard, or to which the ordinaries consented, to a whole order or to churches, monasteries, chapters, convents, benefices and places founded after the aforesaid time by way of or on condition of exemption or with a new foundation in mind, or to universities and colleges of scholars. We also revoke, with the approval of this sacred council, all perpetual exemptions granted by the pope through inferior persons. We revoke them even if unresolved suits about them are pending, and we end these suits. We return the churches, monasteries and other aforesaid places to the former jurisdiction of their ordinaries.

Martinus episcopus servus servorum dei attendentes quod a tempore obitus felicis recordationis Gregorii papae XI praedecessoris nostri nonnulli Romani pontifices aut pro Romanis pontificibus se gerentes et in suis diversis oboedientiis reputati pro sua voluntate aut per importunitatem petentium nonnullas ecclesias monasteria capitula conventus prioratus beneficia loca et personas a iurisdictionibus ordinariorum tempore dicti Gregorii nullatenus exemptas vel exempta de novo a dictorum ordinariorum iurisdictionibus exemerunt in grave ipsorum ordinariorum praeiudicium: nos volentes huiusmodi praeiudicio obviare omnes exemptiones ecclesiarum cathedralium monasteriorum capitulorum conventuum praepositurarum beneficiorum locorum et personarum quorumcumque etiamsi ex praedictis aliquod monasterium fuerit exemptum et postea subiectum monasterio diversi habitus vel coloris a tempore obitus dicti Gregorii XI per quoscumque pro Romanis pontificibus se gerentes etiam si per nos forsan approbatae fuerint ex certa scientia vel innovatae parte non vocata de novo factas quae tamen ante exemptionem huiusmodi nulla exemptione gaudebant sed simpliciter subiiciebantur ordinariae iurisdictioni nullum que ante illud tempus initium habuerant exceptis etiam exemptionibus quae uni toti ordini et quae ecclesiis monasteriis capitulis conventibus beneficiis sive locis a praedicto tempore sub exemptionis modo aut conditione fundatis aut contemplatione novae fundationis seu universitatibus studiorum generalium aut collegiis scholarium aut per modum confirmationis augmenti aut additionis factae fuerint aut concessae aut super quibus praesentibus et auditis quorum intererat auctoritate competenti ordinatum fuerit seu in quibus ordinarii consenserint et omnes exemptiones perpetuas per inferiores a papa factas sacro approbante concilio revocamus etiam si super his lis pendeat indecisa ipsam penitus exstinguentes ecclesias monasteria et alia loca praedicta in pristinam ordinariorum iurisdictionem reducimus.

We do not wish to prejudice by this in any way other exemptions held or granted before the death of the said Gregory. In future, however, we do not intend to grant exemptions unless the case has been examined and the interested parties have been summoned.

Ceteris autem exemptionibus ante obitum dicti Gregorii habitis vel concessis nullum volumus per hoc praeiudicium generari.

Insuper non intendimus exemptiones de cetero facere nisi causa cognita et vocatis quorum interest.

On unions and incorporations

Martin, etc. It is not possible to give a certain rule about unions and incorporations made or granted after Gregory XI’s death. We shall therefore revoke them, with due regard to justice, even though the authority of the apostolic see may have been involved, on the plea of the interested parties, unless they were made for good and true reasons or unless the interested persons themselves have obtained benefices united in this way.

Martinus et cetera Uniones et incorporationes a tempore obitus Gregorii XI factas seu concessas cum certa regula dari non possit ad querelas eorum quorum interest nisi fuerint impetrantes beneficia sic unita si non ex rationabilibus causis et veris factae fuerint licet apostolicae sedis auctoritas intervenerit revocabimus iustitia mediante.

On intercalary fruits

Martin, etc. Next, we leave the fruits and revenues coming from churches, monasteries and benefices during a vacancy to be disposed of in accordance with the law and customs or privileges. We forbid them to be applied to us or to the apostolic camera.

Martinus et cetera Item fructus et proventus ecclesiarum monasteriorum beneficiorum vacationis tempore obvenientes iuris et consuetudinis vel privilegii dispositioni relinquimus illos que nobis vel apostolicae camerae prohibemus applicari.

On simoniacs

Martin, etc. Many constitutions have been issued in the past against the evil of simony, but they have not been able to eradicate the disease. We wish to attend carefully to this matter in the future according as we are able to. We therefore declare, with the approval of this sacred council, that persons ordained in a simoniacal fashion are automatically suspended from exercising their orders. Simoniacal elections, postulations, confirmations and provisions that are henceforth made to or in respect of any churches, monasteries, dignities, parsonages, offices or ecclesiastical benefices are rendered null by the law itself and nobody acquires any rights through them. Those who have been thus promoted, confirmed or provided may not receive their fruits but are bound to restore them as though they had received things that had been unjustly taken. We decree, moreover, that both those who give and those who receive money in this matter of simony automatically incur the sentence of excommunication, even though their rank be pontifical or cardinalatial.

Martinus et cetera Multae contra simoniacam pravitatem ab olim factae sunt constitutiones quibus morbus ille non potuit exstirpari.

Nos volentes de cetero ut possumus attentius providere sacro approbante concilio declaramus quod ordinati simoniace ab exsecutione suorum ordinum sint eo ipso suspensi.

Electiones autem postulationes confirmationes et quaevis provisiones simoniacae ecclesiarum monasteriorum dignitatum personatuum officiorum et beneficiorum ecclesiasticorum quorumcumque deinceps factae nullae sint ipso iure nullum que per illas ius cuiquam acquiratur nec promoti confirmati aut provisi faciant fructus suos sed ad illorum restitutionem tamquam inique ablatorum percipientes teneantur.

Statuentes insuper quod dantes et recipientes eo ipso facto sententiam excommunicationis incurrant etiam si pontificali aut cardinalatus praefulgeant dignitate.

On dispensations

Martin, etc. Since benefices are granted by reason of the duties attached to them, we consider it absurd that those who obtain benefices refuse or neglect to carry out their duties. We therefore revoke, with the approval of this sacred council, all dispensations, granted by any persons whomsoever claiming to be Roman pontiffs, to any persons elected to, confirmed in or provided to churches, monasteries, conventual priories, deaneries, archdeaconries or any other benefices for which a particular order ought to be bestowed, or to which one is attached, whereby the persons in question are dispensed from receiving the episcopal consecration or the abbatial blessing or the other orders that ought to be bestowed or are attached. This does not include, however, the dispensations granted according to the form of Boniface VIII’s constitution beginning Cum ex eo We decree that within six months from the publication of this our constitution, for those who are presently holding such appointments, and within the time laid down by the law for those who will hold them in the future, the persons concerned are to have themselves consecrated or blessed or promoted to some other required order. Otherwise they are deprived by the law itself of the said churches, monasteries, dignities, parsonages, offices and benefices. These may then be freely conferred on other persons or provision may be made for them. However, other published constitutions on this matter are to remain in force.

Martinus et cetera Quoniam beneficia propter officia conceduntur reputamus absurdum ut qui beneficia obtinent recusent aut negligant officium exercere.

Nos igitur sacro approbante concilio omnes dispensationes a quibuscumque pro romanis pontificibus se gerentibus concessas quibuscumque electis confirmatis seu provisis ad ecclesias monasteria prioratus conventuales decanatus archidiaconatus et alia quaecumque beneficia quibus certus ordo debitus est vel annexus aut de illis ne munus consecrationis episcopi seu benedictiones abbatis aut ceteros debitos aut annexos ordines suscipiant praeter illas quae secundum formam constitutionis Bonifacii VIII quae incipit cum ex eo factae sunt revocamus.

Statuentes ut qui de praesenti illos vel illa obtinent infra sex menses a die publicationis huiusmodi constitutionis nostrae et qui in posterum obtinebunt infra terminum iuris se faciant consecrari aut benedici sive ad alium debitum ordinem promoveri.

Alioquin sint illi ipsis ecclesiis monasteriis dignitatibus personatibus officiis et beneficiis praedictis ipso iure privati et aliis libere conferantur aut provideatur de illis ceteris constitutionibus circa hoc editis in suo robore duraturis.

On tithes and other dues

Martin, etc. We command and order the strict observance of the laws which forbid tithes and other dues to be imposed on churches and ecclesiastics by persons lower than the pope. For ourselves, moreover, we shall in no way impose them generally on the whole clergy unless there is a grave and serious reason and an advantage for the universal church in doing so, and then with the advice, consent and written endorsement of our brothers, the cardinals of the holy Roman church, and the prelates whose advice can conveniently be obtained. This should not happen especially in any kingdom or province where the prelates in question, or the majority of them, have not been consulted or have not consented. In this way they may only be levied by ecclesiastics acting on the authority of the apostolic see.

Martinus et cetera Praecipimus et mandamus iura quae prohibent inferioribus a papa decimas et alia onera ecclesiis et personis ecclesiasticis imponi districtius observari.

Per nos autem nullatenus imponentur generaliter super totum clerum nisi ex magna et ardua causa et utilitate universalem ecclesiam concernente et de consilio consensu et subscriptione fratrum nostrorum sanctae Romanae ecclesiae cardinalium et praelatorum quorum consilium commode haberi poterit.

Nec specialiter in aliquo regno vel provincia inconsultis praelatis illius regni vel provinciae et ipsis non consentientibus vel eorum maiori parte et eo casu per personas ecclesiasticas et auctoritate apostolica dumtaxat leventur.

On the life and probity of clerics

Martin, etc. Among the various faults of clerics and prelates this one has especially taken root, namely that many of them despise an appearance of ecclesiastical decency in their dress and delight in what is unbecoming. They seek to conform to the laity and they exhibit outwardly in their dress whatever they are thinking in their minds. Therefore, with the approval of this sacred council, we renew and order the careful observance of all the laws currently in force regarding the clothing, tonsure and habits of clerics, as to both shape and colour, and their hair-styles and the style and uprightness of their lives. These laws have been heeded far too little by both the secular and the regular clergy. Especially we order to be utterly abolished, with the same council’s approval, the abuse whereby in certain regions some clerics and churchmen, both secular and regular, and even (which we deplore still more) prelates of churches, wear long gloves that are unnecessarily large and sumptuous, extending to their elbows, and clothes with slits at the back and sides, with furs covering the edges even of the slit parts. Moreover, they are not afraid to attend the divine offices in churches--even in the churches in which they are beneficed--in such clothes together with their surplices and other garments worn for worship and the church’s services. We condemn this unbecoming way of dressing for all churchmen and we forbid the wearing of such garments. Those who do otherwise are to be punished as transgressors of the canons. We decree in particular that if any beneficed person, or any holder of an office in a church, dares to attend the divine office in such clothing, then he shall know that he is suspended from receiving his ecclesiastical incomes for one month for each such occasion, and the fruits of these incomes are to be applied to the fabric of the church in question.

Martinus et cetera Inter ceteros clericorum et praelatorum excessus hoc maxime inolevit quod spreta in vestibus forma ecclesiasticae honestatis plurimi delectantur esse deformes et cupiunt laicis conformari et quidquid mente gerunt habitu profitentur.

Unde praeter cetera quae circa vestes tonsuram et habitus clericorum tam in formis quam in coloribus atque comam seu capillos vitam que et honestatem clericorum iura statuunt et quae nimium collapsa sunt tam in saecularibus quam in regularibus sacro approbante concilio innovamus et praecipimus diligentius observari.

Illum specialiter abusum eodem approbante concilio decernimus penitus abolendum quod in quibusdam partibus nonnulli clerici et personae ecclesiasticae saeculares et regulares etiam quod magis exsecramur praelati ecclesiarum manicas ad cubitum pendentes et longas cum magna et sumptuosa superfluitate vestes etiam scissas retro et in lateribus cum foderaturis ultra oram excedentibus etiam in scissuris deferunt et cum talibus in ecclesiis cum suppelliciis ac aliis vestibus ad cultum et officium ecclesiasticum ordinatis etiam intra ecclesias ipsas in quibus beneficiati exsistunt non verentur divinis officiis interesse.

Hanc vestium deformitatem in quibuscumque personis ecclesiasticis reprobamus ac usum talium inhibemus contrarium autem facientes ut transgressores canonum puniantur: specialiter statuentes ut quicumque beneficiatus aut officium in ecclesia gerens in habitu huiusmodi divinis officiis praesumpserit interesse pro qualibet vice a perceptione proventuum ecclesiasticorum per mensem noverit se suspensum fructus que illi fabricae illius ecclesiae applicentur.

Martin, etc. We decree and declare with the approval of this sacred council, that the demands of this same sacred council. regarding the articles contained in the reform decree promulgated on Saturday 30 October [43 ] of last year, have been and are met by the various decrees, statutes and ordinances, both those which have been read out in this present session and those upon which agreement has been reached with the individual nations of the council. [44 ] We wish these decrees, statutes and ordinances to be deposited in our chancellery and that letters in public form, under the seal of our vice-chancellor, be drawn up and handed over to those who wish to have them.

Martinus et cetera Decernimus et declaramus sacro approbante concilio per decreta statuta et ordinata tam lecta in praesenti sessione quam concordata cum singulis nationibus eiusdem concilii et quae in nostra cancellaria poni volumus et litteras in forma publica sub sigillo vicecancellarii nostri volentibus habere confici atque tradi huic sacro concilio super articulis contentis in decreto super fienda reformatione die sabbati 30 mensis octobris proxime praeteriti promulgato fuisse et esse iam satisfactum.

SESSION_45

SESSION 44 - 19 April 1418

[Decree on the place of the next council]

Martin, etc. We wish and desire to put into effect a decree of this general council [45 ] which lays down, among other things, that general councils must always be held in the place which the supreme pontiff, with the consent and approval of the council, is bound to depute and assign, within the month before the end of this council, as the place for the next council after the end of the present one. With the consent and approval of this present council, we therefore, by this present decree, depute and assign the city of Pavia for this purpose, and we ordain and decree that prelates and others who ought to be summoned to general councils are obliged to go to Pavia at the aforesaid time. Let nobody therefore ... If anyone however . . . Given and enacted at Constance, in the place of this public session . . .

Martinus et cetera Cupientes et etiam volentes decreto huius generalis concilii satisfacere inter alias disponenti quod omnimode generalia concilia celebrentur in loco quem summus pontifex per mensem ante finem huius concilii approbante et consentiente concilio deputare et assignare teneatur pro loco dicti proxime futuri concilii celebrandi a fine praesentis concilii supradicti: eodem consentiente et approbante concilio civitatem Papiensem tenore praesentium deputamus et etiam assignamus statuentes et decernentes quod praelati et alii qui ad generalia concilia debent convocari tempore praedicto civitatem ipsam Papiensem accedere teneantur. Nulli ergo ....

Si quis autem ....

Datum et actum Constantiae in loco sessionis publicae ....

SESSION_45

SESSION 45

[46 ]

- 22 April 1418

[Sentence dissolving the council, and the granting of indulgences]

Martin, etc. We dissolve the council, as the sacred council itself requires, for reasons that are certain, reasonable and just. We give permission, with the council’s approval, to each and every person at the council to return home. Furthermore, on the authority of almighty God and of his blessed apostles Peter and Paul and on our authority, we grant to each and every person who has taken part in this sacred council and its business a full absolution of all his sins, once in his life, provided he takes advantage of the absolution in the correct form within two months of his hearing about it. We grant the same at the hour of death. This is to be understood as applying to both lords and members of their households; provided that they fast on each Friday for a year from the day they come to know of this indulgence, in the case of those who seek the absolution for while they are alive, and for another year in the case of those who seek it for the hour of death, unless they are legitimately prevented from doing so, in which case they should perform other pious works. After the second year, they ought to fast on Fridays until the end of their lives or to perform other pious works. Let nobody therefore . . . If anyone however . . . Given and enacted at Constance in the place of this public session. ..

Martinus et cetera Hoc etiam requirente praesente sacro concilio ex certis et rationabilibus et iustis causis ipsum concilium absolvimus omnibus que et singulis in eo existentibus ad propria remeandi ipso approbante concilio licentiam impertimur.

Item auctoritate dei omnipotentis ac beatorum Petri et Pauli apostolorum eius et nostra concedimus omnibus et singulis qui in hoc sacro concilio et causa ipsius interfuerunt absolutionem plenariam in vita omnium peccatorum semel ita quod quilibet de praedictis infra duos menses postquam ad eius notitiam huiusmodi concessio pervenit possit dictum beneficium absolutionis assequi in forma.

Similem concessionem facimus in mortis articulo.

Et intelligimus tam de dominis quam de familiaribus eorumdem sic tamen quod a die notitiae praesentium pro absolutione in vita ieiunent per annum feria sexta et pro absolutione in mortis articulo per alium annum nisi legitime fuerint impediti quo casu habeant alia opera pietatis peragere.

Post Secundum vero annum debeant etiam usque ad finem vitae feria sexta ieiunare vel aliqua opera pietatis peragere.

Nulli ergo ....

Si quis autem .... Datum et actum Constantiae in loco sessionis publicae ....