SESSION 8 22 November 1439 [Bull of union with the Armenians

SESSION 8
Union with the Armenians

22 November 1439

Eugenius, bishop, servant of the servants of God, for an everlasting record. All people everywhere who go by the name of Christian: Exult in God our helper, rejoice in the God of Jacob. Behold the Lord once again, mindful of his mercy had deigned to remove from his church another stumbling block which has endured for more than nine centuries. He who makes peace in the heavens and is peace on earth for people of good will, has granted in his inexpressible mercy that most desired union with the Armenians. Blessed be the God and Father of our lord Jesus Christ, the father of mercies and God of all comfort, who comforts us in all our tribulation. For the most merciful Lord, seeing his church buffeted about by strong whirlwinds, some times at the hands of those who are outside, at other times at the hands of those within, deigns in many ways every day to console and strengthen her so that she may be able to breathe freely in the midst of her troubles and to rise more robust to resist.

Eugenius episcopus servus servorum dei ad perpetuam rei memoriam.

Exultate deo adiutori nostro iubilate deo Iacob omnes ubique qui nomine censemini christiano.

Ecce enim iterum dominus recordatus misericordie sue alium dissidii lapidem noningentis et amplius inveteratum annis de ecclesia sua auferre dignatus est.

Et qui facit concordiam in sublimibus et in terra pax est hominibus bone voluntatis optatissimam Armenorum unionem sua ineffabili miseratione concessit.

Benedictus deus et pater domini nostri Ihesu christi pater misericordiarum et deus totius consolationis qui consolatur nos in omni tribulatione nostra.

Intuens namque piissimus dominus ecclesiam suam modo ab his qui foris sunt modo ab his qui intra non parvis agitari turbinibus ut inter ipsas respirare angustias et ad resistendum fortiores essurgere valeat multis eam quotidie modis consolari et roborare dignatur.

Some time ago God established that great union with the Greeks, who include many races and tongues spread far and wide. Today God has confirmed in the same bond of faith and charity with the apostolic see this union with the Armenians, who are a very numerous people spread over the north and east. These indeed are such great and wondrous benefactions of divine providence that the human mind cannot render worthy thanks for either of them, still less for both together.

Nam et pridem magnam illam Grecorum unionem multas longe late que continentium nationes et linguas hodie vero hanc ipsam Armenici populi qui per septentrionem et orientem in magna copia diffusus est in eodem fidei et caritatis vinculo cum sede apostolica stabilivit.

Hec profecto tam magna et mira sunt divine pietatis beneficia ut non solum pro utroque sed ne quidem pro altero satis dignas sue maiestati referre gratias possit intellectus humanus.

Who would not be overwhelmed with admiration at the achievement in this council, within so short a time, of two such brilliant feats which have been longed for over centuries ? Truly this is the Lord’s doing and it is wonderful in our eyes. For how could human prudence or diligence have brought to completion such great exploits as these are, unless the favour of God had given them their beginning and end?

Quis non vehementer admiretur uno eodem que tam brevi tempore duo sic preclara et tot seculis desiderata opera in hoc sacro concilio fuisse tam feliciter consummata.

Vere a domino factum est istud et est mirabile in oculis nostris.

Que enim hominum prudentia vel industria nisi gratia dei et cepisset et perfecisset has tales ac tantas res explere potuisset.

Let us, then, together and with all our hearts bless the Lord who alone does great wonders, let us sing with the spirit, let us sing with our minds and our mouths and let us give thanks in deeds, as far as human weakness allows, for such great gifts. Let us pray and beseech that, as the Greeks and the Armenians have been made one with the Roman church, so also may other nations be, especially those signed with the seal of Christ, and that finally the whole christian people, after all hatreds and wars have been extinguished, may rest and rejoice together in mutual peace and brotherly love.

Laudemus iugiter et toto corde benedicamus dominum qui facit mirabilia magna solus ipsi que psallamus spiritu psallamus et mente ore que et opere quantum sinit humana fragilitas pro tantis muneribus gratias agamus orantes et obsecrantes ut quemadmodum ipsi Greci atque Armeni unum cum ecclesia Romana effecti sunt ita fiant et cetere nationes presertim christi caractere insignite et totus denique populus christianus omnibus odiis bellis que extinctis mutua invicem pace ac fraterna caritate quiescat et gaudeat.

Rightly we hold that the Armenians deserve great praise. As soon as they were invited by us to this synod, in their eagerness for ecclesiastical unity, at the cost of many labours and much toil and perils at sea, they sent to us and this council from very distant parts, their notable, dedicated and learned envoys with sufficient powers to accept, namely whatever the holy Spirit should inspire this holy synod to achieve.

Ipsos autem Armenos magnis laudum preconiis dignos esse merito censemus.

Ut primum enim a nobis ad synodum accersiti sunt tanquam ecclesiastice avidi unitatis spectabiles devotos et doctos oratores suos cum sufficienti mandato de suspiciendo videlicet quicquid spiritus sanctus hanc sanctam synodum illustraverit ex remotissimis regionibus per multos labores maris que pericula ad nos et hoc sacrum concilium destinarunt.

We, for our part, with all our attention as befits our pastoral office and desiring to bring this holy work to a successful conclusion, frequently conversed with their envoys about this holy union. To avoid even the slightest delay in this holy project, we nominated from every rank of this sacred council experts in divine and human law to treat of the matter with the envoys with all care, study and diligence, closely inquiring of them about their faith in respect of the unity of the divine essence and the Trinity of divine persons, also about the humanity of our lord Jesus Christ, the seven sacraments of the church and other points concerning the orthodox faith and the rites of the universal church.

Nos vero tota mente ut nostrum pastorale decebat officium cupientes tam sanctum perficere opus sepe cum ipsis oratoribus de hac sancta unione contulimus.

Et ne vel parva huic sancte rei dilatio fieret deputavimus de omni statu huius sacri concilii viros iuris divini et humani doctissimos qui cum omni cura studio que et diligentia rem istam cum ipsis pertractarunt oratoribus ab eis accurate inquirentes eorum fidem tam circa divine unitatem essentie et divinarum personarum trinitatem quam domini nostri Ihesu christi humanitatem et septem ecclesie sacramenta et alia ad fidem orthodoxam et ritus universalis ecclesie pertinentia.

So, after many debates, conferences and disputations, after a thorough examination of the written authorities which were produced from fathers and doctors of the church, and after discussion of the questions at issue, at length, so that in future there could be no doubt about the truth of the faith of the Armenians and that they should think in every way like the apostolic see and that the union should be stable and lasting with no cause for hesitation whatsoever we judged it advantageous, with the approval of this sacred council of Florence and the agreement of the said envoys, to give in this decree a summary of the truth of the orthodox faith that the Roman church professes about the above.

Multis itaque adhibitis disputationibus collationibus et tractatibus post que non mediocrem testimoniorum inspectionem que ex sanctis ecclesie patribus et doctoribus deducta sunt et earum de quibus agebatur rerum discussionem tandem expedire iudicavimus ne ulla in futurum de fidei veritate apud ipsos Armenos hesitatio esse valeat atque idem per omnia sapiant cum sede apostolica unio que ipsa stabilis ac perpetua sine ullo scrupulo perseveret ut sub quodam brevi compendio orthodoxe fidei veritatem quam super premissis Romana profitetur ecclesia per hoc decretum sacro hoc approbante Florentino concilio ipsis oratoribus ad hoc etiam consentientibus traderemus.

In the first place, then, we give them the holy creed issued by the hundred and fifty bishops in the ecumenical council of Constantinople, with the added phrase and the Son, which for the sake of declaring the truth and from urgent necessity was licitly and reasonably added to that creed, which runs as follows: I believe . . . I We decree that this holy creed should be sung or read within the mass at least on Sundays and greater feasts, as is the Latin custom, in all Armenian churches.

Imprimis ergo damus eis sanctum symbolum a centum quinquaginta episcopis in ycumenico Constantinopolitano concilio editum cum illa additione filio que ipsi symbolo declarande veritatis gratia et urgente necessitate licite ac rationabiliter apposita cuius tenor talis est: credo .... Hoc autem sanctum symbolum sicut apud latinos mos est ita decernimus per omnes Armenorum ecclesias intra missarum solennia singulis saltem diebus dominicis et maioribus festivitatibus decantari vel legi.

In the second place, we give them the definition of the fourth council of Chalcedon about two natures in the one person of Christ, which was later renewed in the fifth and sixth universal councils. It runs as follows: This wise and saving creed ... Thirdly, the definition about the two wills and two principles of action of Christ promulgated in the above-mentioned sixth council, the tenor of which is This pious and orthodox creed, and the rest which follows in the above-mentioned definition of the council of Chalcedon until the end, after which it continues thus: And we proclaim

Secundo tradimus eis diffinitionem quarti concilii Calcedonensis in quinto postea et sexto universalibus conciliis renovatam de duabus naturis in una christi persona cuius tenor talis est: sufficeret ....

Tertio diffinitionem de duabus voluntatibus duabus que christi operationibus in predicto sexto concilio promulgatam cuius tenor est: sufficeret quidem et reliqua que in ipsa diffinitione concilii Calcedonensis superius enarrata sequuntur usque ad finem post quem sequitur in hunc modum: et duas ....

Fourth, apart from the three synods of Nicaea, Constantinople and the first of Ephesus, the Armenians have accepted no other later universal synods nor the most blessed Leo, bishop of this holy see, by whose authority the council of Chalcedon met. For they claim that it was proposed to them that both the synod of Chalcedon and the said Leo had made the definition in accordance with the condemned heresy of Nestorius. So we instructed them and declared that such a suggestion was false and that the synod of Chalcedon and blessed Leo holily and rightly defined the truth of two natures in the one person of Christ, described above, against the impious tenets of Nestorius and Eutyches. We commanded that for the future they should hold and venerate the most blessed Leo, who was a veritable pillar of the faith and replete with all sanctity and doctrine, as a saint deservedly inscribed in the calendar of the saints; and that they should reverence and respect, like the rest of the faithful, not only the three above-mentioned synods but also all other universal synods legitimately celebrated by the authority of the Roman pontiff.

Quarto quoniam hactenus ipsi Armeni preter has tres Nicenam Constantinopolitanam et Ephesinam primam synodos nullas alias universales postea celebratas nec ipsum beatissimum huius sancte sedis antistitem Leonem cuius auctoritate ipsa Calcedonensis synodus extitit congregata susceperunt asserentes eisdem fuisse suggestum tam synodum ipsam Calcedonensem quam memoratum Leonem secundum damnatam Nestorii heresim diffinitionem fecisse instruximus eos et declaravimus huiusmodi falsam fuisse suggestionem ipsam que synodum Calcedonensem et beatissimum Leonem sancte et recte veritatem de duabus in una persona christi naturis superius descriptam diffinivisse contra impia Nestorii et Euticis dogmata iniunximus que ut ipsum beatissimum Leonem qui vere fidei columna fuit et omni sanctitate et doctrina refertus tanquam sanctum et in cathalogo sanctorum merito descriptum de cetero reputent et venerentur atque non solum dictas tres synodos sed omnes alias universales auctoritate Romani pontificis legitime celebratas sicut et ceteri fideles reverenter suscipiant.

Fifthly, for the easier instruction of the Armenians of today and in the future we reduce the truth about the sacraments of the church to the following brief scheme. There are seven sacraments of the new Law, namely baptism, confirmation, eucharist, penance, extreme unction, orders and matrimony, which differ greatly from the sacraments of the old Law. The latter were not causes of grace, but only prefigured the grace to be given through the passion of Christ; whereas the former, ours, both contain grace and bestow it on those who worthily receive them. The first five of these are directed to the spiritual perfection of each person in himself, the last two to the regulation and increase of the whole church.

Quinto ecclesiasticorum sacramentorum veritatem pro ipsorum Armenorum tam presentium quam futurorum faciliori doctrina sub hac brevissima redigimus formula nove legis septem sunt sacramenta videlicet baptismus confirmatio eucaristia penitentia extrema unctio ordo et matrimonium que multum a sacramentis differunt antique legis.

Illa enim non causabant gratiam sed eam solum per passionem christi dandam esse figurabant.

Hec vero nostra et continent gratiam et ipsam digne suscipientibus conferunt.

Horum quinque prima ad spiritualem uniuscuiusque hominis in se ipso perfectionem duo ultima ad totius ecclesie regimen multiplicationem que ordinata sunt.

For, by baptism we are reborn spiritually; by confirmation we grow in grace and are strengthened in faith. Once reborn and strengthened, we are nourished by the food of the divine eucharist. But if through sin we incur an illness of the soul, we are cured spiritually by penance. Spiritually also and bodily as suits the soul, by extreme unction. By orders the church is governed and spiritually multiplied; by matrimony it grows bodily.

Per baptismum enim spiritualiter renascimur per confirmationem augemur in gratia et roboramur in fide.

Renati autem et roborati nutrimur divine eucaristie alimonia.

Quod si per peccatum egritudinem incurrimus anime per penitentiam spiritualiter sanamur.

Spiritualiter etiam et corporaliter prout anime expedit per extremam unctionem.

Per ordinem vero ecclesia gubernatur et multiplicatur spiritualiter per matrimonium corporaliter augetur.

All these sacraments are made up of three elements: namely, things as the matter, words as the form, and the person of the minister who confers the sacrament with the intention of doing what the church does. If any of these is lacking, the sacrament is not effected.

Hec omnia sacramenta tribus perficiuntur videlicet rebus tanquam materia verbis tanquam forma et persona ministri conferentis sacramentum cum intentione faciendi quod facit ecclesia.

Quorum si aliquod desit non perficitur sacramentum.

Three of the sacraments, namely baptism, confirmation and orders, imprint indelibly on the soul a character, that is a kind of stamp which distinguishes it from the rest. Hence they are not repeated in the same person. The other four, however, do not imprint a character and can be repeated.

Inter hec sacramenta tria sunt baptismus confirmatio et ordo que caracterem id est spirituale quoddam signum a ceteris distinctivum imprimunt in anima indelebile.

Unde in eadem persona non reiterantur.

Reliqua vero quatuor caracterem non imprimunt et reiterationem admittunt.

Holy baptism holds the first place among all the sacraments, for it is the gate of the spiritual life; through it we become members of Christ and of the body of the church. Since death came into the world through one person, unless we are born again of water and the spirit, we cannot, as Truth says, enter the kingdom of heaven. The matter of this sacrament is true and natural water, either hot or cold. The form is: I baptize you in the name of the Father and of the Son and of the holy Spirit. But we do not deny that true baptism is conferred by the following words: May this servant of Christ be baptized in the name of the Father and of the Son and of the holy Spirit; or, This person is baptized by my hands in the name of the Father and of the Son and of the holy Spirit. Since the holy Trinity is the principle cause from which baptism has its power and the minister is the instrumental cause who exteriorly bestows the sacrament, the sacrament is conferred if the action is performed by the minister with the invocation of the holy Trinity. The minister of this sacrament is a priest, who is empowered to baptize in virtue of his office. But in case of necessity not only a priest or a deacon, but even a lay man or a woman, even a pagan and a heretic, can baptize provided he or she uses the form of the church and intends to do what the church does. The effect of this sacrament is the remission of all original and actual guilt, also of all penalty that is owed for that guilt. Hence no satisfaction for past sins is to be imposed on the baptized, but those who die before they incur any guilt go straight to the kingdom of heaven and the vision of God.

Et cum per primum hominem mors introierit in universos nisi ex aqua et spiritu renascamur non possumus ut inquit veritas in regnum celorum introire.

Materia huius sacramenti est aqua vera et naturalis nec refert frigida sit an calida.

Forma autem est ego te baptizo in nomine patris et filii et spiritus sancti.

Non tamen negamus quin et per illa verba baptizetur talis servus christi in nomine patris et filii et spiritus sancti vel baptizatur manibus meis talis in nomine patris et filii et spiritus sancti verum perficiatur baptisma.

Quoniam cum principalis causa ex qua baptisma virtutem habet sit sancta trinitas instrumentalis autem sit minister qui tradit exterius sacramentum si exprimitur actus qui per ipsum exercetur ministrum cum sancte trinitatis invocatione perficitur sacramentum.

Minister huius sacramenti est sacerdos cui ex officio competit baptizare in casu autem necessitatis non solum sacerdos vel diaconus sed etiam laicus vel mulier immo paganus et hereticus baptizare potest dummodo formam servet ecclesie et facere intendat quod facit ecclesia.

Huius sacramenti effectus est remissio omnis culpe originalis et actualis omnis quoque pene que pro ipsa culpa debetur propterea baptizatis nulla pro peccatis preteritis iniungenda est satisfactio sed morientes antequam culpam aliquam committant statim ad regnum celorum et dei visionem perveniunt.

The second sacrament is confirmation. Its matter is chrism made from oil and balsam blessed by a bishop, the oil symbolizing the gleaming brightness of conscience and balsam symbolizing the odour of a good reputation. The form is: I sign you with the sign of the cross and I confirm you with the chrism of salvation in the name of the Father and of the Son and of the holy Spirit. The ordinary minister is a bishop. Whereas a simple priest can use other unctions, only a bishop ought to confer this one, because it is said only of the apostles, whose place is held by bishops, that they gave the holy Spirit by the imposition of hands, as this text from the Acts of the Apostles shows: Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the holy Spirit; for it had not yet come down upon any of them, but they had only been baptized in the name of the lord Jesus. Then they laid their hands on them and they received the holy Spirit’.

Secundum sacramentum est confirmatio cuius materia est crisma confectum ex oleo quod nitorem significat conscientie et balsamo qui odorem significat bone fame per episcopum benedicto.

Forma autem est signo te signo crucis et confirmo te crismate salutis in nomine patris et filii et spiritus sancti.

Ordinarius minister est episcopus.

Et cum ceteras unctiones simplex sacerdos valeat exhibere hanc nonnisi episcopus debet conferre quia de solis apostolis legitur quorum vicem tenent episcopi quod per manus impositionem spiritum sanctum dabant quemadmodum actuum apostolorum lectio manifestat.

Cum enim audissent inquit apostoli qui erant Iherosolimis quia recepisset Samaria verbum dei miserunt ad eos Petrum et Iohannem qui cum venissent oraverunt pro eis ut acciperent spiritum sanctum nondum enim in quenquam illorum venerat sed baptizati tantum erant in nomine domini Ihesu tunc imponebant manum super illos et accipiebant spiritum sanctum.

In place of this imposition of hands confirmation is given in the church. We read that sometimes for a reasonable and really urgent cause, by dispensation of the apostolic see, a simple priest has conferred this sacrament of confirmation with chrism prepared by a bishop. The effect of this sacrament is that a Christian should boldly confess the name of Christ, since the holy Spirit is given in this sacrament for strengthening just as he was given to the apostles on the day of Pentecost. Therefore the candidate is enjoined on the forehead, which is the seat of shame, not to shrink from confessing the name of Christ and especially his cross, which is a stumbling block for Jews and a folly for gentiles, according to the Apostle, and for this reason he is signed with the sign of the cross.

Loco autem illius manus impositionis in ecclesia datur confirmatio.

Legitur tamen aliquando per apostolice sedis dispensationem ex rationabili et urgenti admodum causa simplicem sacerdotem crismate per episcopum confecto hoc administrasse confirmationis sacramentum.

Effectus autem huius sacramenti est quia in eo datur spiritus sanctus ad robur sicut datus est apostolis die penthecostes ut videlicet christianus audacter christi confiteatur nomen.

Ideo que in fronte ubi verecundie sedes est confirmandus inungitur ne christi nomen confiteri erubescat et precipue crucem eius que iudeis est scandalum gentibus autem stultitia secundum apostolum propter quod signo crucis signatur.

The third is the sacrament of the eucharist. Its matter is wheat bread and wine from the vine, to which a very little water is added before the consecration. Water is added thus because it is believed, in accordance with the testimony of holy fathers and doctors of the church manifested long ago in disputation, that the Lord himself instituted this sacrament in wine mixed with water, and because it befits the representation of the Lord’s passion. For the blessed pope Alexander, fifth after blessed Peter, says: “In the oblations of the sacraments which are offered to the Lord within the solemnities of masses, only bread and wine mixed with water are to be offered in sacrifice. There should not be offered in the chalice of the Lord either wine only or water only but both mixed together, because both blood and water are said to have flowed from Christ’s side’; also because it is fitting to signify the effect of this sacrament, which is the union of the christian people with Christ. For, water signifies the people according to those words of the Apocalypse: many waters, many peoples. And Pope Julius, second after blessed Silvester, said: The chalice of the Lord, by a precept of the canons, should be offered mixed of wine and water, because we see that the people is understood in the water and the blood of Christ is manifested in the wine; hence when wine and water are mingled in the chalice, the people are made one with Christ and the mass of the faithful are linked and joined together with him in whom they believe. Since, therefore, both the holy Roman church taught by the most blessed apostles Peter and Paul and the other churches of Latins and Greeks, in which the lights of all sanctity and doctrine have shone brightly, have behaved in this way from the very beginning of the growing church and still do so, it seems very unfitting that any other region should differ from this universal and reasonable observance. We decree, therefore, that the Armenians should conform themselves with the whole christian world and that their priests shall mix a little water with the wine in the oblation of the chalice, as has been said. The form of this sacrament are the words of the Saviour with which he effected this sacrament. A priest speaking in the person of Christ effects this sacrament. For, in virtue of those words, the substance of bread is changed into the body of Christ and the substance of wine into his blood. In such wise, however, that the whole Christ is contained both under the form of bread and under the form of wine, under any part of the consecrated host as well as after division of the consecrated wine, there is the whole Christ. The effect of this sacrament, which is produced in the soul of one who receives it worthily, is the union of him or her with Christ. Since by grace a person is incorporated in Christ and is united with his members, the consequence is that grace is increased by this sacrament in those who receive it worthily, and that every effect that material food and drink produce for corporal life -- sustaining, increasing, repairing and delighting -- this sacrament works for spiritual life. For in it, as Pope Urban said, we recall the gracious memory of our Saviour, we are withdrawn from evil, we are strengthened in good and we receive an increase of virtues and graces.

Tertium est eucaristie sacramentum cuius materia est panis triticeus et vinum de vite cui ante consecrationem aqua modicissima admisceri debet.

Aqua autem ideo admiscetur quoniam iuxta testimonia sanctorum patrum ac doctorum ecclesie pridem in disputatione exhibita creditur ipsum dominum in vino aqua permixto hoc instituisse sacramentum deinde quia hoc convenit dominice passionis representationi.

Inquit enim beatus Alexander papa v a beato Petro: in sacramentorum oblationibus que intra missarum solemnia domino offeruntur panis tantum et vinum aqua permixtum in sacrificium offerantur.

Non enim debet in calice domini aut vinum solum aut aqua sola offerri sed utrunque permixtum quia utrunque id est sanguis et aqua ex latere christi profluxisse legitur tum etiam quod convenit ad significandum huius sacramenti effectum qui est unio populi christiani ad christum.

Aqua enim populum significat secundum illud apochalipsis aque multe populi multi.

Et Iulius papa ii post beatum Silvestrum ait Calix dominicus iuxta canonum preceptum vino et aqua permixtus debet offerri quia videmus in aqua populum intelligi in vino vero ostendi sanguinem christi ergo cum in calice vinum et aqua miscetur christo populus adunatur et fidelium plebs in quem credit copulatur et Cum ergo tam sancta Romana ecclesia a beatissimis apostolis Petro et Paulo edocta quam relique omnes Latinorum Grecorum que ecclesie in quibus omnis sanctitatis et doctrine lumina claruerunt ab initio nascentis ecclesie sic servaverint et modo servent inconveniens admodum videtur ut alia quevis regio ab hac universali et rationabili discrepet observantia.

Decernimus igitur ut etiam ipsi Armeni se cum universo orbe christiano conforment eorum que sacerdotes in calicis oblatione paululum aque prout dictum est vino admisceant.

Forma huius sacramenti sunt verba salvatoris quibus hoc confecit sacramentum.

Sacerdos enim in persona christi loquens hoc conficit sacramentum.

Nam ipsorum verborum virtute substantia panis in corpus christi et substantia vini in sanguinem convertuntur.

Ita tamen quod totus christus continetur sub specie panis et totus sub specie vini sub qualibet quoque parte hostie consecrate et vini consecrati separatione facta totus est christus.

Huius sacramenti effectus quem in anima operatur digne sumentis est adunatio hominis ad christum.

Et quia per gratiam homo christo incorporatur et membris eius unitur consequens est quod per hoc sacramentum in sumentibus digne gratia augeatur omnem que effectum quem materialis cibus et potus quoad vitam agunt corporalem sustentando augendo reparando et delectando sacramentum hoc quoad vitam operatur spiritualem in quo ut inquit Urbanus papa gratam Salvatoris nostri recensemus memoriam a malo retrahimur confortamur in bono et ad virtutum et gratiarum proficimus incrementum.iungitur.

The fourth sacrament is penance. Its matter is the acts of the penitent, which are threefold. The first is contrition of heart, which includes sorrow for sin committed, with the resolve not to sin again. The second is oral confession, which implies integral confession to the priest of all sins that are remembered. The third is satisfaction for sins in accordance with the judgment of the priest which is ordinarily done by prayer, fasting and almsgiving. The form of this sacrament are the words of absolution which the priest pronounces when he says: I absolve you. The minister of this sacrament is a priest with authority to absolve, which is either ordinary or by commission of a superior.

Quartum sacramentum est penitentia cuius quasi materia sunt actus penitentis qui in tres distinguuntur partes quarum prima est cordis contritio ad quam pertinet ut doleat de peccato commisso cum proposito non peccandi de cetero.

Secunda est oris confessio ad quam pertinet ut peccator omnia peccata quorum memoriam habet suo sacerdoti confiteatur integraliter.

Tertia est satisfactio pro peccatis secundum arbitrium sacerdotis que quidem precipue fit per orationem ieiunium et elemosinam.

Forma huius sacramenti sunt verba absolutionis que sacerdos profert cum dicit ego te absolvo.

Minister huius sacramenti est sacerdos habens auctoritatem absolvendi vel ordinariam vel ex commissione superioris.

Effectus huius sacramenti est absolutio a peccatis.

The fifth sacrament is extreme unction. Its matter is olive oil blessed by a priest. This sacrament should not be given to the sick unless death is expected. The person is to be anointed on the following places: on the eyes for sight, on the ears for hearing, on the nostrils for smell, on the mouth for taste or speech, on the hands for touch, on the feet for walking, on the loins for the pleasure that abides there. The form of this sacrament is: Through this anointing and his most pious mercy may the Lord pardon you whatever you have done wrong by sight, and similarly for the other members. The minister of the sacrament is a priest. Its effect is to cure the mind and, in so far as it helps the soul, also the body. Blessed James the apostle said of this sacrament: Any one of you who is sick should send for the elders of the church, and they shall pray over him and anoint him with oil in the name of the Lord. The prayer of faith will save the sick person and the Lord will raise him up again: and if he is in sins, they will be forgiven him.

Quintum sacramentum est extrema unctio cuius materia est oleum olive per episcopum benedictum.

Hoc sacramentum nisi infirmo de cuius morte timetur dari non debet qui in his locis ungendus est in oculis propter visum in auribus propter auditum in naribus propter odoratum in ore propter gustum vel locutionem in manibus propter tactum in pedibus propter gressum in renibus propter delectationem ibidem vigentem.

Forma huius sacramenti est hec per istam unctionem et suam piissimam misericordiam indulgeat tibi dominus quicquid deliquisti per visum et similiter in aliis membris.

Minister huius sacramenti est sacerdos.

Effectus vero est mentis sanatio et in quantum anime expedit ipsius etiam corporis.

De hoc sacramento inquit beatus iacobus apostolus: infirmatur quis in vobis inducat presbyteros ecclesie ut orent super eum ungentes eum oleo in nomine domini et oratio fidei salvabit infirmum et alleviabit eum dominus et si in peccatis sit dimittentur ei.

The sixth is the sacrament of orders. Its matter is the object by whose handing over the order is conferred. So the priesthood is bestowed by the handing over of a chalice with wine and a paten with bread; the diaconate by the giving of the book of the gospels; the subdiaconate by the handing over of an empty chalice with an empty paten on it; and similarly for the other orders by allotting things connected with their ministry. The form for a priest is: Receive the power of offering sacrifice in the church for the living and the dead, in the name of the Father and of the Son and of the holy Spirit. The forms for the other orders are contained in full in the Roman pontifical. The ordinary minister of this sacrament is a bishop. The effect is an increase of grace to make the person a suitable minister of Christ.

Sextum est sacramentum ordinis cuius materia est illud per cuius traditionem confertur ordo.

Sicut presbyteratus traditur per calicis cum vino et patene cum pane porrectionem.

Diaconatus vero per libri evangeliorum dationem.

Subdiaconatus vero per calicis vacui cum patena vacua superposita traditionem.

Et similiter de aliis per rerum ad ministeria sua pertinentium assignationem.

Forma sacerdotii est talis accipe potestatem offerendi sacrificium in ecclesia pro vivis et mortuis in nomine patris et filii et spiritus sancti.

Et sic de aliorum ordinum formis prout in pontificali Romano late continetur.

Ordinarius minister huius sacramenti est episcopus.

Effectus est augmentum gratie ut quis sit ydoneus christi minister.

The seventh is the sacrament of matrimony, which is a sign of the union of Christ and the church according to the words of the apostle: This sacrament is a great one, but I speak in Christ and in the church. The efficient cause of matrimony is usually mutual consent expressed in words about the present. A threefold good is attributed to matrimony. The first is the procreation and bringing up of children for the worship of God. The second is the mutual faithfulness of the spouses towards each other. The third is the indissolubility of marriage, since it signifies the indivisible union of Christ and the church. Although separation of bed is lawful on account of fornication, it is not lawful to contract another marriage, since the bond of a legitimately contracted marriage is perpetual.

Septimum est sacramentum matrimonii quod est signum coniunctionis christi et ecclesie secundum apostolum dicentem: sacramentum hoc magnum est ego autem dico in christo et in ecclesia.

Causa efficiens matrimonii regulariter est mutuus consensus per verba de presenti expressus.

Assignatur autem triplex bonum matrimonii.

Primum est proles suscipienda et educanda ad cultum dei.

Secundum est fides quam unus coniugum alteri servare debet.

Tertium indivisibilitas matrimonii propter hoc quod significat indivisibilem coniunctionem christi et ecclesie.

Quamvis autem ex causa fornicationis liceat thori separationem facere non tamen aliud matrimonium contrahere fas est cum matrimonii vinculum legitime contracti perpetuum sit.

Sixthly, we offer to the envoys that compendious rule of the faith composed by most blessed Athanasius, which is as follows:

Sexto compendiosam illam fidei regulam per beatissimum Athanasium editam ipsis prebemus oratoribus cuius tenor talis est

Whoever wills to be saved, before all things it is necessary that he holds the catholic faith. Unless a person keeps this faith whole and undefiled, without doubt he shall perish eternally. The catholic faith is this, that we worship one God in the Trinity, and the Trinity in unity, neither confounding the persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the holy Spirit. But the Godhead of the Father, of the Son and of the holy Spirit is one, the glory equal, and the majesty co-eternal. Such as the Father is, such is the Son, and such is the holy Spirit. The Father uncreated the Son uncreated and the holy Spirit uncreated. The Father infinite, the Son infinite and the holy Spirit infinite. The Father eternal, the Son eternal and the holy Spirit eternal. Yet they are not three eternals, but one eternal. As also they are not three uncreateds nor three infinites, but one uncreated and one infinite. Likewise the Father is almighty, the Son is almighty and the holy Spirit is almighty. Yet they are not three almighties, but one almighty. Likewise the Father is God, the Son is God and the holy Spirit is God. Yet they are not three gods, but one God. Likewise the Father is Lord, the Son is Lord and the holy Spirit is Lord.

quicunque vult salvus esse ante omnia opus est ut teneat catholicam fidem quam nisi quisque integram inviolatam que servaverit absque dubio in eternum peribit.

Fides autem catholica hec est ut unum deum in trinitate et trinitatem in unitate veneremur neque confundentes personas neque substantiam separantes.

Alia est enim persona patris alia filii alia spiritus sancti sed patris et filii et spiritus sancti una est divinitas equalis gloria coeterna maiestas.

Qualis pater talis filius talis spiritus sanctus.

Increatus pater increatus filius increatus spiritus sanctus.

Immensus pater immensus filius immensus spiritus sanctus.

Eternus pater eternus filius eternus spiritus sanctus.

Et tamen non tres eterni sed unus eternus.

Sicut non tres increati nec tres immensi sed unus increatus et unus immensus.

Similiter omnipotens pater omnipotens filius omnipotens spiritus sanctus.

Et tamen non tres omnipotentes sed unus omnipotens.

Ita deus pater deus filius deus spiritus sanctus.

Et tamen non tres dii sed unus est deus.

Ita dominus pater dominus filius dominus spiritus sanctus.

Yet they are not three lords, but one Lord. For just as we are compelled by the christian truth to acknowledge each person by himself to be God and Lord, so we are forbidden by the catholic religion to say there are three gods or three lords. The Father is made by none, neither created nor begotten. The Son is from the Father alone; not made nor created, but begotten. The holy Spirit is from the Father and the Son; not made nor created nor begotten, but proceeding. So there is one Father, not three fathers; one Son, not three sons; one holy Spirit, not three holy spirits. And in this Trinity nothing is before or after, nothing is greater or less; but the whole three persons are co-eternal together and co-equal. So that in all things, as has been said above, the unity in Trinity and the Trinity in unity is to be worshipped. Whoever, therefore, wishes to be saved, let him think thus of the Trinity.

Et tamen non tres domini sed unus est dominus.

Quia sicut singillatim unamquanque personam deum ac dominum confiteri christiana veritate compellimur ita tres deos aut dominos dicere catholica religione prohibemur.

Pater a nullo est factus nec creatus nec genitus.

Filius a patre solo est non factus nec creatus sed genitus.

Spiritus sanctus a patre et filio non factus nec creatus nec genitus sed procedens.

Unus ergo pater non tres patres.

Unus filius non tres filii.

Unus spiritus sanctus non tres spiritus sancti.

Et in hac trinitate nichil prius aut posterius nichil maius aut minus sed tote tres persone coeterne sibi sunt et coequales.

Ita ut per omnia sicut iam supradictum est et unitas in trinitate et trinitas in unitate veneranda sit.

Qui vult ergo salvus esse ita de trinitate sentiat.

It is also necessary for salvation to believe faithfully the incarnation of our lord Jesus Christ. The right faith, therefore, is that we believe and confess that our lord Jesus Christ, Son of God, is God and man. God, of the substance of the Father, begotten before the ages; and man, of the substance of his mother, born in the world. Perfect God, perfect man, subsisting of a rational soul and human flesh. Equal to the Father according to his Godhead, less than the Father according to his humanity. Although he is God and man, he is not two, but one Christ. One, however, not by conversion of the Godhead into flesh, but by the taking of humanity into God. One altogether, not by confusion of substance, but by unity of person. For as a reasoning soul and flesh is one man, so God and man is one Christ. He suffered for our salvation and descended into hell.

Sed necessarium est ad eternam salutem ut incarnationem quoque domini nostri ihesu christi fideliter credat.

Est ergo fides recta ut credamus et confiteamur quia dominus noster ihesus christus dei filius deus et homo est.

Deus est ex substantia patris ante secula genitus et homo ex substantia matris in seculo natus.

Perfectus deus perfectus homo ex anima rationali et humana Carne subsistens.

Equalis patri secundum divinitatem minor patre secundum humanitatem.

Qui licet deus sit et homo non duo tamen sed unus est christus.

Unus autem non conversione divinitatis in Carnem sed assumptione humanitatis in deum.

Unus omnino non confusione substantie sed unitate persone.

Nam sicut anima rationalis et Caro unus est homo ita deus et homo unus est christus.

Qui passus est pro salute nostra descendit ad inferos.

On the third day he rose from the dead. He ascended into heaven and sits at the right hand of God the Father almighty. Thence he shall come to judge the living and the dead. At his coming all shall rise again with their bodies, and shall give an account of their own deeds. Those who have done good shall go into eternal life, but those who have done evil shall go into eternal fire.

Tertia die resurrexit a mortuis.

Ascendit ad celos sedet ad dexteram dei patris omnipotentis.

Inde venturus est iudicare vivos et mortuos.

Ad cuius adventus omnes homines resurgere habent cum corporibus suis et reddituri sunt de factis propriis rationem et qui bona egerunt ibunt in vitam eternam.

Qui vero mala in ignem eternum.

This is the catholic faith. Unless a person believes it faithfully and firmly, he cannot be saved.

Hec est fides catholica quam nisi quisque fideliter firmiter que crediderit salvus esse non poterit.

Seventhly, the decree of union concluded with the Greeks, which was promulgated earlier in this sacred ecumenical council of Florence and which is as follows: Let the heavens be glad . . . ‘

Septimo decretum unionis cum Grecis consummate pridem in hoc sacro ycumenico Florentino concilio promulgatum cuius tenor talis est: letentur celi ....

Eighthly, there was discussion with the Armenians about, among other things, the days on which the following feasts should be kept: the annunciation of the blessed virgin Mary, the birth of blessed John the Baptist and, in consequence, the birth and the circumcision of our lord Jesus Christ and his presentation in the temple (or the purification of the blessed virgin Mary). The truth was made quite clear by the testimonies of fathers and by the custom of the Roman church and all other churches among Latins and Greeks. Therefore, lest the rites of Christians be at variance in such great celebrations, whence a threat to charity could arise, we decree that, as something consonant with truth and reason, the Armenians too should solemnly celebrate, according to the observance of the rest of the world, the following feasts on the following days: the annunciation of the blessed virgin Mary on 25 March, the birth of blessed John the Baptist on 24 June, the birth of our Saviour on 25 December, his circumcision on 1 January, the epiphany on 6 January, and the presentation of our Lord in the temple (or the purification of the mother of God) on 2 February.

Octavo cum inter alia sit etiam cum ipsis Armenis disputatum quibus diebus festivitates annuntiationis beate Marie virginis nativitatis beati Iohannis Baptiste et consequenter nativitatis et circumcisionis domini nostri Ihesu christi ac presentationis eiusdem in templo seu purificationis beate virginis Marie celebrari debeant satis que dilucide veritas patefacta fuerit tam sanctorum patrum testimoniis quam consuetudine ecclesie Romane et omnium aliarum universaliter apud Latinos et Grecos ne igitur in tantis celebritatibus dispar sit christianorum ritus unde perturbande caritatis occasio posset oriri decernimus tanquam veritati et rationi consentaneum ut iuxta totius reliqui orbis observantiam ipsi etiam Armeni festum annuntiationis beate Marie die vicesima quinta martii nativitatis beati Iohannis Baptiste vicesima quarta iunii nativitatis vero secundum Carnem salvatoris nostri vicesima quinta decembris circumcisionis eiusdem prima ianuarii epiphanie sexta eiusdem ianuarii presentationis domini in templo seu purificationis dei genitricis Secunda februarii debeant solenniter celebrare.

After all these matters had been explained, the aforesaid Armenians, in their own name and in the name of their patriarch and of all Armenians, with all devotion and obedience accept, admit and embrace this salutary synodal decree with all its chapters, declarations, definitions, traditions, precepts and statutes and all the doctrine contained in it, and also whatever the holy apostolic see and the Roman church holds and teaches. They also accept with reverence all those doctors and holy fathers approved by the Roman church. Indeed, they hold as reprobated and condemned whatever persons and things the Roman church reprobates and condemns. They promise that as true sons of obedience, in the name as above, they will faithfully obey the ordinances and commands of the apostolic see.

His omnibus explicatis predicti Armenorum oratores nomine suo et sui patriarche et omnium Armenorum hoc saluberrimum synodale decretum cum omnibus suis capitulis declarationibus diffinitionibus traditionibus preceptis et statutis omnem que doctrinam in ipso descriptam necnon quicquid tenet et docet sancta sedes apostolica et Romana ecclesia cum omni devotione et obedientia acceptant suscipiunt et amplectuntur.

Illos quoque doctores et sanctos patres quos ecclesia Romana approbat ipsi reverenter suscipiunt.

Quascunque vero personas et quicquid ipsa ecclesia Romana reprobat et damnat ipsi pro reprobatis et damnatis habent.

Profitentes tanquam veri obedientie filii nomine quo supra ipsius sedis apostolice ordinationibus et iussionibus fideliter obtemperare.

When the aforesaid decree had been solemnly read out in our and the holy synod’s presence, straightaway our beloved son Narses, an Armenian, in the name of the said envoys, publicly recited the following in Armenian and thereupon our beloved son Basil of the order of friars Minor, the interpreter between us and the Armenians, publicly read it out in Latin as follows.

Lecto autem solenniter in nostra et huius sancte synodi presentia memorato decreto mox dilectus filius Narses Armenus nomine ipsorum oratorum in ydiomate Armeno publice hec que sequuntur legit que incontinenti dilectus filius Basilius ordinis Minorum noster et ipsorum Armenorum communis interpres publice sermone latino in hunc modum ex scripto legit: beatissime pater et sanctissima synode.

Most blessed father and most holy synod. Recently the whole of this holy decree, which has now been read out in Latin in your presence, was clearly explained and interpreted to us word by word in our language. It was and is completely acceptable to us. To disclose our understanding more fully, however, we repeat its contents in summary.

Totum hoc sanctum decretum quod nunc latine coram vestra publice lectum est presentia fuit nobis pridie de verbo ad verbum in nostro ydiomate clare expositum et interpretatum quod quidem optime nobis placuit ac placet.

Ad maiorem autem nostre mentis expressionem eius effectum summatim repetimus.

The following is contained in it. First, you give to our people of the Armenians the holy creed of Constantinople, with the added phrase and the Son, to be sung or read within the mass in our churches at least on Sundays and greater feasts. Secondly, the definition of the fourth universal council of Chalcedon about two natures in the one person of Christ. Thirdly, the definition about the two wills and principles of action of Christ which was promulgated in the sixth universal council.

In ipso continetur primo qualiter populo nostro Armenorum traditis sanctum symbolum Constantinopolitanum cum illa additione filio que ut in ecclesiis nostris diebus saltem dominicis maioribus que festivitatibus intra missarum solemnia decantari seu legi debeat.

Secundo diffinitionem quarti universalis concilii Calcedonensis de duabus naturis in una christi persona.

Tertio diffinitionem de duabus christi voluntatibus et operationibus in sexto universali concilio promulgatam.

Fourthly, you declare that the synod of Chalcedon and most blessed pope Leo rightly defined the truth about two natures in the one person of Christ against the impious doctrines of Nestorius and Eutyches. You order that we should venerate most blessed Leo as holy and a pillar of the faith and that we should reverently accept not only the synods of Nicaea, Constantinople and the first of Ephesus, but also all other synods legitimately celebrated . . authority of the Roman pontiff.

Quarto declaratis quod ipsa Calcedonensis synodus et beatissimus Leo papa recte de duabus in una persona christi naturis veritatem diffinierunt contra impia Nestorii et Euticis dogmata.

Iubetis que ut ipsum beatissimum Leonem tanquam sanctum et fidei columnam veneremur atque non solum has tres synodos Nicenam Constantinopolitanam et Ephesinam primam sed et omnes alias universales auctoritate Romani pontificis legitime celebratas reverenter suscipiamus.

Fifthly, a short scheme of the seven sacraments of the church, namely baptism, confirmation, eucharist, penance, extreme unction, orders and matrimony indicating the matter, the form and the minister of each; and that while the chalice is being offered in the sacrifice of the altar a little water should be mixed with the wine.

Quinto brevem formulam septem sacramentorum ecclesie videlicet baptismi confirmationis eucaristie penitentie extreme unctionis ordinis et matrimonii declarando que sit cuiuslibet sacramenti materia forma et minister quod que in sacrificio altaris dum calix offertur vino paululum aque admisceri debet.

Sixthly, a compendious rule of the faith of most blessed Athanasius, which begins: Whoever wills to be saved etc.

Sexto quandam compendiosam beatissimi Athanasii fidei regulam que incipit: quicunque vult salvus esse et cetera

Seventhly, the decree of union concluded with the Greeks, which was promulgated earlier in this sacred council, recording how the holy Spirit proceeds eternally from the Father and the Son, and that the phrase and the Son was licitly and reasonably added to the creed of Constantinople.

Septimo decretum unionis concluse cum Grecis in hoc sacro concilio pridem promulgatum continens qualiter spiritus sanctus ex patre et filio eternaliter procedit et quod illa additio filio que licite et rationabiliter ipsi symbolo Constantinopolitano fuit apposita.

Also that the body of the Lord is effected in leavened or unleavened wheat bread; and what is to be believed about the pains of purgatory and hell, about the life of the blessed and about suffrages offered for the dead. In addition, about the plenitude of power of the apostolic see given by Christ to blessed Peter and his successors, . . . . . about the order of the patriarchal sees.

Quod que in pane triticeo azimo vel fermentato corpus domini conficitur.

Quid etiam credendum sit de penis purgatorii et inferni ac vita beata et de suffragiis que pro defunctis fiunt.

Item de plenitudine potestatis sedis apostolice tradita a christo beato Petro et suis successoribus atque de ordine patriarchalium sedium.

Eighthly, you decree that the following feasts should be kept on the following days, in accordance with the custom of the universal church: the annunciation of the blessed virgin Mary on 25 March, the birth of blessed John the Baptist on 24 June, the birth of our Saviour on 25 December, his circumcision on I January, the epiphany on 6 January, and the presentation of the Lord in the temple (or the purification of blessed Mary) on 2 February.

Octavo decernitis ut de cetero Armeni has festivitates infrascriptis diebus more universalis ecclesie celebrare debeant videlicet annuntiationem beate Marie virginis vicesima quinta martii nativitatem beati Iohannis Baptiste vicesima quarta iunii nativitatem salvatoris nostri secundum Carnem vicesima quinta decembris circuncisionis eiusdem prima ianuarii epiphanie sexta eiusdem ianuarii presentationis domini in templo seu purificationis beate Marie Secunda februarii.

Therefore we envoys, in our own name and in the name of our reverend patriarch and of all Armenians, with all devotion and obedience accept, admit and embrace, just as your holiness affirms in the decree, this most salutary synodal decree with all its chapters, declarations, definitions, traditions, precepts and statutes and all the doctrine contained in it, and also whatever the holy apostolic see and the Roman church holds and teaches. We accept with reverence all those doctors and holy fathers approved by the Roman church. Indeed we hold as reprobated and condemned whatever persons and things the Roman church reprobates and condemns. We promise that as true sons of obedience, in the name of the above, we will faithfully obey the ordinances and commands of this apostolic see.

Nos igitur oratores nomine nostro nostri que reverendi patriarche et omnium Armenorum sicut et vestra sanctitas in ipso decreto attestatur hoc saluberrimum synodale decretum cum omnibus suis capitulis declarationibus diffinitionibus traditionibus preceptis et statutis omnem que doctrinam in ipso descriptam necnon quicquid tenet et docet sancta sedes apostolica et Romana ecclesia cum omni devotione et obedientia acceptamus suscipimus et amplectimur.

Illos quoque doctores et sanctos patres quos ecclesia Romana approbat reverenter suscipimus.

Quascunque vero personas et quicquid ipsa ecclesia Romana reprobat ac damnat nos pro reprobatis ac damnatis habemus profitentes tanquam veri obedientie filii nomine quo supra ipsius sedis apostolice ordinationibus et iussionibus fideliter obtemperare.

SESSION 9 23 March 1440

[Monition of the council of Florence against the antipope Felix V]

Eugenius, bishop, servant of the servants of God, for an everlasting record. Many examples of holy fathers of the old and the new Testament warn us that we should not pass over in silence or leave completely unpunished specially grave crimes which lead to the scandal and public division of the people entrusted to us. For if we delay to pursue and avenge what is grievously offensive to God, we thereby provoke the divine patience to wrath. For, there are sins for which it is a sin to be slack about their retribution. It is indeed right and eminently reasonable, in the opinion of holy fathers, that those who despise divine commands and disobey paternal enactments should be corrected with really severe penalties, so that others may fear to commit the same faults and that all may rejoice in fraternal harmony and take note of the example of severity and probity. For if -- though may it never be -- we are negligent about ecclesiastical vigilance and activity, idleness ruins discipline and the souls of the faithful will suffer great harm. Therefore, rotting flesh should be cut away and mangy sheep driven out

Eugenius episcopus servus servorum dei ad perpetuam rei memoriam.

Multa sanctorum patrum veteris et novi testamenti exempla nos admonent ut crimina presertim gravia et que in scandalum ac divisionem publicam tendunt populi nobis commissi neque pretereamus silentio neque ullatenus impunita relinquamus.

Si ea enim quibus vehementer deus offenditur insequi vel ulcisci differimus ad irascendum itaque divinitatis patientiam provocamus.

Nam et culpe nonnulle sunt in quibus culpa est relaxare vindictam.

Iustum quidem est ac rationi consonum iuxta sanctorum patrum sententiam ut qui divina contemnunt mandata et inobedientes paternis existunt sanctionibus severioribus corrigantur vindictis quatenus et ceteri talia committere vereantur et omnes gaudeant fraterna concordia cuncti que sumant severitatis et honestatis exemplum.

Nam si quod absit ecclesiasticam sollicitudinem vigorem que negligimus perdit desidia disciplinam et animabus fidelium per maxime nocebitur.

Resecande sunt ergo putride Carnes et scabiosa ovis a grege repellenda est ne tota domus massa corpus et pecora ardeant corrumpantur et pereant.

He cannot have God as his father If he does not hold the unity of the church i he who does not agree with the body of the church and the whole brotherhood, cannot agree with anyone. Since Christ suffered for the church and since the church is the body of Christ, without doubt the person who divides the church is convicted of lacerating the body of Christ. Hence the avenging will of the Lord went forth against schismatics like Korah, Dathan and Abiram, who were swallowed up together by an opening in the ground for instigating schism against Moses, the man of God, and others were consumed by fire from heaven; idolatry indeed was punished by the sword; and the burning of the book was requited by the slaughter of war and imprisonment in exile.

Habere non potest deum patrem qui universalis ecclesie non tenet unitatem non potest cum aliquo convenire qui cum corpore ipsius ecclesie et cum universa fraternitate non convenit.

Si autem cum propter ecclesiam christus passus sit et ecclesia sit corpus christi non est dubium quod qui ecclesiam dividit christi corpus lacerare convincitur.

Hinc in schismaticos illa vindicta domini voluntate profecta ut Chore Dathan et Abiron contra virum dei Moysen schisma facientes hiatu terre una absorpti sunt ceteris celesti igne consumptis idololatria vero gladio punita est et exustio libri bellica cede et peregrina captivitate vindicata.

Finally, how indivisible is the sacrament of unity! How bereft of hope, and how punished by God’s indignation with the direst loss, are those who produce schism and, abandoning the true spouse of the church, set up a pseudo-bishop! Divine scripture declares this in the book of Kings, which says that when ten tribes had separated themselves from the tribe of Judah and Benjamin and abandoned their king, setting up for themselves another king: the Lord was indignant with all the descendants of Israel and gave them over to destruction till he cast them away from his face. It says that the Lord was indignant and gave over to destruction those who split off from unity and set up for themselves another king. Indeed, so great was the wrath of God against those who had brought about a schism that even when the man of God had been sent to Jeroboam to reprove his sins and to predict a future vengeance, the man of God was forbidden to eat bread with them or to drink water and when he did not obey this order of the Lord and dined, straightaway the divine retribution struck him and he was killed by a lion on his return journey. Hence, as blessed Jerome declares, nobody should doubt that the crime of schism is very wicked since it is avenged so severely.

Denique quam sit inseparabile unitatis sacramentum et quam sine spe sint perditionem que sibi maximam de indignatione dei acquirant qui schisma faciunt et relicto vero ecclesie sponso sibi pseudoepiscopum constituunt in libris regum scriptura divina declarat ubi cum a tribu Iuda et Beniamin decem tribus scisse fuissent et relicto suo rege alterum sibi foras constituissent indignatus est inquit dominus omni semini Israel et dedit eos in direptionem donec abiiceret eos a facie sua.

Indignatum dominum esse dixit et eos in perditionem dedisse qui ab unitate dissipati alterum sibi regem constituissent et tanta indignatio domini extitit adversus illos qui schisma fecerant ut etiam cum homo dei ad Ieroboam missus esset qui ea peccata sua exprobraret atque ultionem futuram prediceret panem apud illos edere et aquam bibere vetaretur quod cum non custodisset et contra preceptum domini prandisset statim divina censura percussus est ut inde regrediens impetu ac morsu Leonis in itinere necaretur.

Ex quibus ut beatus Hieronymus asserit nullus iam dubitaverit facinus schismatis sceleratius esse commissum cum sit gravius vindicatum.

In days gone by, in the holy general council of Constance, that chronic and disastrous schism, which had cruelly and daily afflicted God’s church and the christian religion with great loss of souls, not only of individual persons but also in entire cities and provinces, was at last settled by the ineffable mercy of God and the unbounded labours and hardships of many kings and princes, both ecclesiastical and secular, many universities and others of Christ’s faithful, and at great expense. With the election of lord Martin of happy memory and, after his death, the undisputed, genuine, unanimous and canonical elevation of your holiness to the summit of the apostolate, the universal church seemed to be enjoying a greatly desired peace.

Sane cum olim in sacro generali concilio Constantiensi veteranum illud ac perniciosissimum schisma quod ecclesiam dei et christianam religionem magno cum animarum interitu et non solum hominum sed multarum quoque urbium et provinciarum strage crudeli et diuturno morbo afflixerat atque vexaverat fuisset per omnipotentis dei ineffabilem misericordiam multorum que regum et principum tam ecclesiasticorum quam secularium multarum insuper universitatum aliorum que christi fidelium infinitis laboribus et angustiis expensarum que profluviis tandem aliquando sedatum et universalis ecclesia tam per electionem felicis recordationis domini Martini quam post eius obitum per indubitatam sinceram unanimem atque canonicam sanctitatis vestre ad apostolatus apicem assumptionem crederetur optata cunctis pace gaudere.

But behold! Again we are compelled with copious tears to say with Jeremiah the prophet: we looked for peace, but behold disturbance. And again with Isaiah: we looked for light, but behold darkness. Some sons of perdition and disciples of iniquity, who were few in numbers and of little authority, tried at Basel with all their strength, guile and cunning, even after the translation of the former council which had been made canonically and legitimately by your holiness for just, evident, urgent and necessary reasons, to prevent the most holy union with the Greeks and the whole eastern church, which was ardently desired by the whole christian people.

Ecce rursus cum Ieremia propheta multis cum lacrimis dicere compellimur: expectavimus pacem et ecce turbatio.

Et iterum cum Isaia: expectavimus lucem et ecce tenebre.

Nonnulli siquidem perditionis filii et iniquitatis alumni pauci numero et auctoritate leves Basilee etiam post translationem concilii quod ibidem aliquandiu viguerat per sanctitatem vestram iustis et evidentibus urgentibus et necessariis ex causis canonice et legitime factam primo sanctissimam et universo populo christiano desideratissimam Grecorum et totius orientalis ecclesie unionem totis viribus ac omni dolo astu et fallacia impedire conati sunt.

For after the said authors of the scandals who remained in Basel had failed to fulfil their promise to the Greeks, when they learnt from the envoys of the Greeks and the eastern church that the most serene prince lord John Palaeologus, emperor of the Romans, and Joseph, patriarch of Constantinople of happy memory, with many other prelates and men of the eastern church were about to come to the place chosen for the ecumenical council, and that your holiness had despatched many prelates and envoys with galleys at great expense and outlay, they dared to decree, with a view to preventing the arrival of the said emperor and Greeks, a detestable monition against your holiness and my most reverend lords, the lord cardinals of the holy Roman church.

Nam cum predicti scandalorum patratores qui Basilee remanserant ipsis Grecis in promissione defecissent et ab ipsorum Grecorum et orientalis ecclesie oratoribus percepissent serenissimum principem dominum Iohannem Paleologum Romeorum imperatorem et bone memorie Ioseph Constantinopolitanum patriarcham cum aliis plurimis prelatis ceteris que orientalis ecclesie viris ad locum pro celebrando ycumenico concilio electum esse venturos ac sanctitatem vestram plures prelatos et oratores cum nonnullis galeis multis que cum sumptibus et expensis destinasse ad disturbandum prefatorum imperatoris et Grecorum adventum quoddam detestabile monitorium contra sanctitatem vestram et reverendissimos dominos meos dominos sancte Romane ecclesie cardinales decernere ausi sunt

Afterwards, when they learnt that the said emperor and patriarch and other easterners were coming, they issued against your holiness a kind of sacrilegious decree of suspension from the administration of the papacy.

et ex post cum predictos imperatorem et patriarcham alios que orientales venire percepissent quamdam sacrilegam suspensionis ab administratione papatus contra vestram sanctitatem de facto sententiam protulerunt.

Despite these and other wicked attempts and sacrilegious acts, on account of the constant solicitude displayed by you and this sacred council and after great labours and many disputations, at last the divine mercy granted that the above-mentioned schism of the Greeks and the eastern church, which had lasted for almost five hundred years to the great harm of the whole christian people, should be removed from the midst of the church and that the most desired union of the western and the eastern church, which was hardly thought possible, should follow with the utmost harmony from your and this sacred council’s holy work. This ought to be greatly admired and venerated with the highest praise and the joy of exultation, as all the rest of the christian religion had done, and thanks should be returned to the most High for so admirable a gift. But they became more hard-hearted and obstinate, preferring even at the cost of ruining the whole christian world to fan into flames the conflagration, which they had already begun, of their aforesaid most wicked monster. They adopted an attitude of opposition and, prodigal of their good name and enemies to their own honour, they strove to their utmost with pestilential daring to rend the unity of the holy Roman and universal church and the seamless robe of Christ’, and with serpentlike bites to lacerate the womb of the pious and holy mother herself.

Quibus aliis que eorum nefariis conatibus ausibus que sacrilegis non obstantibus cum vestra huius que sacri concilii pervigili cura multis que laboribus assumptis variis que disputationibus adhibitis tandem divina misericordia concessisset ut predictum Grecorum et orientalis ecclesie schisma quod per quingentos ferme annos maxima cum totius populi iactura christiani duraverat de medio ecclesie tolleretur et optatissima unio que fieri vix posse credebatur occidentalis et orientalis ecclesie summa cum concordia sequeretur ex tam sanctis vestris et huius sacri concilii operibus qui potius vehementissime admirari et summis cum laudibus et exultationis iubilo prout tota reliqua christiana religio fecerat venerari debeant et gratias altissimo de tam admirabili dono referre crudeliores et obstinatiores effecti volentes potius predicte nequissime bellue eorum iam conceptum incendium cum totius reipublice christiane ruina ad executionem deducere in reprobum sensum dati fame sue prodigi et proprii persecutores honoris prefecti temeritate pestifera unitatem sancte Romane et universalis ecclesie ac inconsutilem domini tunicam quantum in eis est scindere moliti sunt et ipsius pie et sancte matris uterum viperinis morsibus dilaniare.

The leader and prince of these men and the architect of the whole nefarious deed was that first-born son of Satan, the most unfortunate Amadeus, once duke and prince of Savoy. He meditated this scheme for long. Several years ago, as is widely said, he was seduced by the trickery, soothsayings and phantoms of certain unfortunate men and women of low reputation (commonly called wizards or witches or Waldensians and said to be very numerous in his country), who had forsaken their Saviour to turn backwards to Satan and be deceived by demonic illusions, to have himself raised up to be a monstrous head in God’s church. He adopted the cloak of a hermit, or rather of a most false hypocrite, so that in sheep’s clothing, like a lamb he might assume the ferocity of a wolf. Eventually he joined the people at Basel. By force, fraud, bribery, promises and threats he prevailed on the majority of those at Basel, who were subject to his sway and tyranny, to proclaim him as an idol and Beelzebub, the prince of these new demons, in opposition to your holiness, the true vicar of Christ and the undoubted successor of Peter in God’s church.

Horum dux et princeps ac totius tam nefarii operis architectus extitit primogenitus ille satane infelicissimus Amedeus olim Sabaudie dux et princeps qui iam diu ista animo suo premeditans et ut a plerisque asseritur prestigiis sortilegiis ac phantasmatibus nonnullorum infelicium hominum ac muliercularum qui suo salvatore relicto retro post satanam conversi demonum illusionibus seducuntur qui vulgari nomine stregnes vel stregones seu waldenses nuncupantur et quorum in patria sua permagna copia esse narratur seductus dudum ante aliquos annos ut monstruosum se caput in dei ecclesia erigi aliquando faceret eremite habitum vel potius falsissimi hypocrite assumpsit et sub ovina pelle agni specie lupi feritatem induceret ac demum procedente tempore ipsis Basilee existentibus confederatus vi fraude pretio pollicitationibus et minis magnam ipsorum Basileensium partem que sue ditioni seu tyrannidi subdita erat ut se in idolum et Beelzebub ipsorum novorum demoniorum principem adversus sanctitatem vestram verissimum christi vicarium et Petri successorem indubitatum in dei ecclesia indixit.

Thus that most ill-starred Amadeus, a man of insatiable and unheard of greed, whom avarice (which, according to the Apostle, is the service of idols) has always blinded, was set up as an idol and like a statue of Nebuchadnezzar in God’s church by that most wicked synagogue, those offscourings of forsaken men, that shameful cesspool of all Christianity, from among whom certain heinous men, or rather demons hiding under the form of men, had been deputed as electors or rather as profaners. He himself, agitated by the furies of his own crimes and sinking into the depth of all evils, said after the manner of Lucifer: I will set my throne in the north and I shall be like the most High. He grasped with avid and detestable greed at the above-mentioned election, or rather profanation made of him, which he had earlier sought with intense fever of mind and anguish of heart. He did not shrink from adopting and wearing papal robes, ornaments and insignia, from behaving, holding himself and acting as Roman and supreme pontiff, and from having himself venerated as such by the people. Further, he was not afraid to write and despatch to many parts of the world letters which were sealed with a leaden seal after the manner of the Roman pontiffs. By these letters, in which he calls himself Felix even though he is the most unhappy of mortals, he tries to spread the poisons of his faction among the people of Christ.

Itaque eumdem infelicissimum Amedeum insatiabilis et inaudite cupiditatis hominem et quem semper avaritia que secundum apostolum est idolorum servitus excecavit illa sceleratissima synagoga perditissimorum hominum colluvies et totius christianitatis erubescenda sentina certis ad hoc nefandissimis hominibus vel potius demonibus sub hominum specie et figura latentibus pro electoribus seu verius prophanatoribus deputatis tandem et idolum et veluti quandam Nabuchodonosor statuam in dei ecclesia erexit ipse que etiam suorum facinorum furiis agitatus in profundum malorum omnium descendens more Luciferi ponam inquit sedem meam in aquilone et ero similis altissimo.

Et sic predictam electionem immo verius prophanationem de se factam que per prius tanto mentis estu et animi anxietate quesiverat summa et detestabili aviditate amplectens papalia indumenta ornamenta et insignia assumere et induere ac pro Romano et summo pontifice se gerere tenere et exercere et a quibusdam pro tali venerari se facere non exhorruit et insuper litteras suas bulla plumbea Romanorum pontificum more bullatas in quibus se Felicem cum sit omnium mortalium infelicissimus appellat et cum quibus in plebem christi diversa suarum partium venena conatur effundere ad quamplura et diversa mundi loca scribere et destinare similiter non expavit.

What complaint or accusation am I to make first, most blessed father and most holy synod? With what force of speech, grief of mind or outpouring of words am I to deplore so great a crime? What rich discourse could suitably bewail or express this most foul deed? Assuredly no account can equal the grossness of the act, for the magnitude of so heinous a crime transcends the power of speech.

Quid hic primum querar beatissime pater et sacratissima synode aut quid primum accusem aut qua vi vocis qua gravitate verborum quo dolore animi quo nimbo aut qua orationis procella tantum facinus deplorem.

Que oratio tanta affluentie ubertate decurrens scelus hoc teterrimum nedum satis digne defleverit seu expresserit.

Non potest profecto hec res pro magnitudine facinoris enarrari.

Vincit namque officium lingue tanti sceleris magnitudo.

But, as I see it, most blessed father and most reverend and reverend fathers, now is the hour not for lament but for remedy.

Sed ut video beatissime pater et reverendissimi reverendi que patres iam tempus est magis remedii quam querele.

For behold, holy mother church was basking in true unity and peace, in the person of your holiness her undoubted spouse, when the fountain of tears was opened. To you, her spouse, and to you most reverend and reverend fathers, who share in solicitude and have been summoned to this sacred and ecumenical council, she is forced to cry and shout with many sighs and sobs: Have pity on me, have pity on me, at least you my fiends’. For my bowels are full of bitterness. For the foxes destroy the vineyard of the God of hosts, and the impious rend the seamless robe of Christ. Let God therefore arise, let all his enemies be scattered. And you, most blessed father, since all these things are so manifest, public and notorious that they cannot be hidden by any evasion or defended by excuses, arise in the power of the most High, together with this sacred council, and judge the cause of your spouse and be mindful of your sons. Gird your sword upon your thigh, O mighty one. Set out, proceed prosperously and reign, and say with the psalmist: I will pursue my enemies and crush them, and I shall not return until I consume them. I shall consume and crush them and they will not rise; they will fall at my feet. For it is wrong that so wicked a deed and so detestable a precedent should be allowed to pass by disguised, lest perhaps unpunished daring and malice find an imitator, but rather let the example of punished trangressions deter others from offending.

Ecce enim sancta mater ecclesia que in persona sanctitatis tue sui indubitati sponsi sincera per prius unitate et pace gaudebat reseratis lacrimarum fontibus multis cum suspiriis ac singultibus ad te sponsum suum ad vos reverendissimos et reverendos patres qui estis in parte sollicitudinis et ad hoc sacrum et ycumenicum concilium evocati clamare et vociferare compellitur: miseremini mei miseremini mei saltem vos amici mei.

Viscera namque mea amaritudine sunt repleta.

Nam vineam dei sabaoth vulpes exterminant et christi inconsutilem tunicam impii lacerant.

Exurgat ergo deus et dissipentur omnes inimici eius.

Et tu beatissime pater cum omnia adeo manifesta sint predicta publica et notoria quod nulla possint tergiversatione celari nec excusatione defendi in virtute altissimi una cum hoc sacro concilio consurge et iudica causam sponse tue et memor esto filiorum tuorum.

Accingere gladio tuo super femur tuum potentissime.

Intende prospere procede et regna et dic una cum psalmista: persequar inimicos meos et conteram et non revertar donec consumam eos.

Consumam et confringam et non consurgent cadent sub pedibus meis.

Nec enim decet tam nefarium facinus abominandum que portentum sub dissimulatione transire ne forte impunita temeritas atque malitia inveniat successorem sed potius punite transgressionis exemplar retrahat alios ab offensa.

Therefore your holiness and this sacred synod, following the example of Moses the man of God, must say to the whole christian people: Depart from the tents of these impious men. Follow also the example of blessed pope Leo, your predecessor, who moved the second council of Ephesus and Dioscorus with his supporters to Chalcedon, where he instituted a synod which condemned them, and of your other predecessors as supreme pontiff, who continuously rising up in God’s church have eliminated heresies and schisms, with their instigators, followers and supporters, from the church of God and the communion of the faithful, which is the most sacred body of Christ, and have afflicted them with many other condign penalties at the demand of justice.

Exemplo itaque ipsius Moysi viri dei sanctitatem vestram et hanc sanctam synodum universe plebi christiane dicendum est: recedite a tabernaculis hominum impiorum.

Exemplo etiam beatissimi Leonis pape predecessoris tui qui Secundam Ephesinam synodum submovit et Dioscorum suos que fautores et sequaces in Chalcedonensi quam postea instituit synodo condemnavit aliorum que summorum pontificum predecessorum tuorum qui semper insurgentes in dei ecclesia hereses et schismata cum ipsorum auctoribus fautoribus sequacibus a dei ecclesia et communione fidelium sacratissimo christi corpore eliminarunt et aliis multiplicibus et condignis penis exigente iustitia afflixerunt.

With the approval and help of this sacred ecumenical council, avenge with condign penalties this new frenzy which has become inflamed to your injury and that of the holy Roman church, your spouse, and to the notorious scandal of the whole christian people. By the authority of almighty God and of the blessed apostles Peter and Paul and by your own authority, remove and separate from God’s holy church, by a perpetual anathema, the aforesaid wicked perpetrators of this prodigious crime and their unfortunate heresiarch and veritable antichrist in God’s church together with all their supporters, adherents and followers and especially his execrable electors or rather profaners.

Hanc novam rabiem in tuam et sancte Romane ecclesie sponse tue iniuriam et totius christiani populi apertissimum scandalum conflatam hoc sacro ycumenico approbante et auxiliante concilio condigna penarum exaggeratione ulciscere et predictos impios tam prodigiosi sceleris patratores una cum eorum heresiarcha infelicissimo et vero in dei ecclesia antichristo cum que omnibus eorum fautoribus adherentibus et sequacibus et presertim nefandissimis eius electoribus seu verius prophanatoribus omnipotentis dei et beatorum Petri et Pauli apostolorum eius et tua auctoritate perpetuo anathemate a liminibus sancte dei ecclesie remove et segrega.

May he and all the aforesaid be cast out like an antichrist and an invader and a destroyer of the whole of Christianity. Let no appeal in this matter ever be allowed to him or to them. Let them and their posterity and successors be deprived without appeal of every ecclesiastical or secular rank and dignity whatsoever. Let all of them be condemned by a perpetual anathema and excommunication and may they be counted among the wicked who will not rise at the judgment. May they feel the anger of God against them. May they feel the rage of saints Peter and Paul, whose church they dare to throw into confusion, both in this life and in the next. May their dwelling be a desolation, let no one dwell in their tents. May their children be orphans and their wives be widows.

Abiiciatur ipse omnes que predicti sicut antichristus et invasor et destructor totius christianitatis nec aliqua ei omnibus que predictis super hoc aliquando audientia reservetur sint que ab omni ecclesiastico et mundano gradu et dignitate quacumque ipsi eorum que posteri et successores sine reclamatione privati omnes que perpetuo anathemate et excommunicatione damnati existant et cum impiis qui in iudicio non resurgent computentur omnipotentis dei contra se iram sentiant et sanctorum apostolorum Petri et Pauli quorum presumunt ecclesiam confundere in hac vita et in futura furorem sentiant fiat habitatio eorum deserta et in eorum habitaculis nullus inhabitet.

May the world fight against them and all the elements be opposed to them, so that they may be cast out, destroyed and eliminated by all and so that, as they grovel in permanent penury, death may deservedly be their refuge and life their punishment. May the merits of all the saints cast them into confusion and display open vengeance on them in their lifetime. May they receive a deserved fate with Korah, Dathan and Abiram. Finally, unless they repent from their hearts, perform deeds worthy of repentance and make worthy satisfaction to your holiness and the universal church for the enormity of their sins, may they be thrust with the wicked into the everlasting darkness, doomed by the just judgment of God to eternal torments.

Fiant filii eorum orphani et uxores eorum viduae.

Orbis terrarum pugnet contra eos et omnia sint eis elementa contraria adeo quod abiiciantur exterminentur et abominentur ab omnibus ut eis perpetua egestate sordentibus sit merito mors solatium et vita supplicium et omnium sanctorum merita illos confundant et in hac vita super eos apertam vindictam ostendant et cum Chore Dathan et Abiron debitam portionem suscipiant et tandem nisi ad cor reversi dignos penitentie fructus egerint et sanctitati tue et universali ecclesie pro tantorum reatuum immanitate digne satisfecerint cum impiis in infernas tenebras recondantur ad eterna supplicia digno dei iudicio destinati.

May the grace of almighty God protect all of us and all Christ’s faithful who execrate with merited blasphemies the aforesaid heresiarchs and their abominable idol and antichrist, who acknowledge you as Christ’s vicar and spouse of his most worthy church, and who venerate you with devout reverence and constant faith and obedience. By the authority of blessed Peter and Paul and your authority, may we and they be absolved from all bonds of sins, be filled with all blessings on our pilgrimage and finally be led by his ineffable mercy to eternal joys. Amen.

Nos autem omnes et universos christi fideles qui predictos heresiarchas eorum que nefandissimum idolum et antichristum meritis blasphemiis exsecramur et te christi vicarium et dignissime ecclesie sponsum confitemur et devota reverentia et constanti fide et obedientia veneramur omnipotentis dei gratia protegat et auctoritas beatorum Petri et Pauli et tua ab omnibus peccatorum vinculis absolvat et in hac peregrinatione omnibus benedictionibus repleat et sua tandem ineffabili miseratione ad eterna gaudia perducat Amen.

For our part, as soon as we were aware from the reports of trustworthy people that so great an impiety had been committed, we were afflicted with grief and sadness, as was to be expected, both for the great scandal to the church and for the ruin of the souls of its perpetrators, especially Amadeus that antichrist whom we used to embrace in the depths of charity and whose prayers and wishes we always strove to meet in so far as we could in God. Already for some time we had it in mind to provide salutary remedies, in accordance with our pastoral office, against an abomination of this sort. Now, however, challenged publicly before the church to confront these evils, we propose to rise to the defence of the church and tackle this great crime more quickly and more urgently.

nos vero ut primum fide dignorum relatione tantam percepimus impietatem foris commissam magno quidem prout decebat dolore et merore afflicti sumus tum pro tanto ecclesie scandalo nuper exorto tum pro animarum eorum qui talia perpetrarunt interitu et presertim ipsius Amedei antichristi quem in visceribus complectabamur caritatis cuius que preces et desideria quantum cum deo potuimus exaudire semper curavimus et cum iam dudum adversus huiusmodi abominationem iuxta nostri pastoralis officii debitum in animo geramus salutaribus providere remediis nunc tamen publice in facie ecclesie ad occurrendum his malis requisiti celerius atque instantius pro defensione ecclesie insurgere et tanto sceleri obviare disponimus.

Therefore, in order that so enormous and execrable a deed may, with the help of God whose cause is at stake, be destroyed from its very roots, we are applying, in conjunction with this holy council and with the least possible delay, a remedy in accordance with the holy canons.

Quamobrem ut res ista tam enormis et execrabilis in ipso ortu adiuvante domino cuius res agitur radicitus exstirpetur una cum hoc sacro concilio sine cunctatione qua possumus iuxta canonicas sanctiones adhibemus remedium.

We are aware that the above petition of the promoter and the procurator is just and in conformity with both divine and human law, and although the aforesaid crimes and excesses are so very public and notorious that nothing can conceal them and no further information is required; Nevertheless, for greater precaution and certainly about the above, we commissioned, with the approval of this sacred council, some noteworthy persons from every rank in the council to seek information about the above and to refer their findings to us and the sacred council.

Attendentes igitur memoratam promotoris et procuratoris petitionem esse iustam ac divino et humano iuri consonam licet predicta scelera et excessus sint usque adeo publica et notoria quod nulla possint tergiversatione celari nec alia foret informatio necessaria ad maiorem tamen cautelam certitudinem que premissorum sacro approbante concilio nonnullis insignibus viris ex omni ipsius concilii statu commisimus ut se de premissis diligenter informarent et que per huiusmodi reperirent informationem nobis et ipsi sacro concilio referrent.

Those so commissioned fulfilled their task of investigation with the care demanded by a schismatical depravity of this kind and faithfully reported to us and the sacred council in a synodal congregation what they had found out by the interrogation of trustworthy persons. In such public, manifest and notorious matters, action could have been taken against the said infamous and scandalous men without waiting further, by means of severe penalties in accordance with canonical sanctions. Nevertheless we and this holy synod, imitating the mercy of God who desires not the death of the sinner but rather that he be converted and live, have decided to show all possible mercy and to act, in so far as we can, in such a way that the proposed mildness may recall them to heart and lead them to recoil from the above-mentioned excesses, and so that when at last they return to the bosom of the church like the prodigal son, we may receive them with kindness and embrace them with fatherly love.

Iidem vero commissarii super premissis quantum pertinet ad huiusmodi schismatice pravitatis indagationem diligenti habita inquisitione nobis et ipsi sacro concilio in synodali congregatione ea que per fide dignarum personarum examinationem repererant fideliter retulerunt.

Et tamen quamvis super his tam publicis manifestis et notoriis sine alia expectatione per penarum severitatem iuxta sanctiones canonicas in predictos flagitiosos et scandalosos homines animadverti potuisset nihilominus nos et hec sancta synodus omnipotentis dei imitantes clementiam qui non vult mortem peccatoris sed ut magis convertatur et vivat omni qua possumus pietate uti decrevimus et quantum in nobis est agere ut proposita mansuetudinis via ad cor revertatur et a predictis resipiscatur excessibus ut ipsos tandem sicut filium illum prodigum ad gremium ecclesie revertentes benigne suscipiamus et paterna caritate amplectamur.

Therefore, through the tender mercy of our God and by the shedding of the precious blood of our lord Jesus Christ, in whom and by whom the redemption of the human race and the foundation of holy mother church were effected, from the depths of our hearts we exhort, beg and beseech the antichrist Amadeus and the aforesaid electors, or rather profaners, and whoever else believes in, adheres to, receives or in any way supports him, straightaway to stop violating the church’s unity for which the Saviour prayed so earnestly to the Father, and to cease from rending and lacerating the fraternal charity and peace which the same Redeemer, as he was about to leave this world, repeatedly and so insistently commended to his disciples and without which neither prayers nor fasts nor alms are acceptable to God, and utterly to desist as quickly as possible from the aforesaid destructive and scandalous excesses, and so to find with us and this sacred council, if they really obey as they are bound to do, the affection of a father in respect of everything.

Ipsum igitur Amedeum antichristum et prefatos electores seu verius prophanatores et quoscumque eidem Amedeo credentes adherentes receptatores et quoquomodo faventes per viscera misericordie dei nostri et per aspersionem pretiosi sanguinis domini nostri Ihesu christi in quo et per quem humani generis redemptio et sancte matris ecclesie edificatio facta est ex toto corde hortamur precamur et obsecramus ut ipsius ecclesie unitatem pro qua ipse salvator tam instanter oravit ad patrem violare amodo desistant fraternam quoque dilectionem ac pacem quam totiens et tam accurate idem redemptor transiturus ex hoc mundo discipulis commendavit et sine qua nec orationes nec ieiunia nec eleemosine deo accepte sunt scindere et lacerare expavescant et a predictis quantocius tam perniciosis et scandalosis prorsus desistant excessibus inventuri profecto apud nos et hoc sacrum concilium si effectualiter paruerint prout tenentur paterne in omnibus caritatis affectum

However, so that fear of penalties and harshness of discipline may force them if perchance love of justice and virtue does not withdraw them from sin, with the approval of this sacred council we demand and warn the antichrist Amadeus and the aforesaid electors, or rather profaners, and believers, adherents, receivers and supporters, and we strictly enjoin and order him and them in virtue of holy obedience and under the penalties of anathema, heresy, schism and treason which have been inflicted in any ways against such persons, whether by men or by the law:

et ut ipsos si forte iustitie et virtutis amor a peccato non retrahat penarum terror et rigor coerceat discipline prefatos Amedeum antichristum electores immo prophanatores credentes adherentes receptatores et quomodolibet faventes eodem sacro approbante concilio requirimus et monemus et in virtute sancte obedientie ac sub anathematizationis et criminum heresis ac schismatis et lese maiestatis in quibuscumque contra tales ab homine vel a iure inflictis penis districte precipiendo mandamus

That within fifty days immediately following the publication of this letter, the antichrist Amadeus should cease from acting any more and designating himself as the Roman pontiff and should not, in so far as he can, allow himself to be held and called such by others, and should not dare hereafter in any way to use papal insignia and other things belonging in any way to the Roman pontiff; And that the aforesaid electors, or rather profaners, and adherents, receivers and supporters should no longer, either in person or through others, directly or indirectly or under any pretext, aid, believe in, adhere to or support the said Amadeus in this crime of schism.

quatenus infra quinquaginta dies ab affixione presentium immediate sequentes ipse Amedeus antichristus pro Romano pontifice ulterius se gerere ac nominare desistat nec per alios quantum in ipso est haberi ac nominari pro tali se patiatur insigniis que papalibus ac aliis ad Romanum pontificem quoquomodo spectantibus nullatenus uti de cetero presumat memorati vero electores immo prophanatores adherentes receptatores ac faventes ulterius ipsi Amedeo in hoc schismatis crimine non assistant nec credant adhereant vel faveant quoquo modo per se vel per alios directe vel indirecte nec quovis quesito colore.

Rather, both Amadeus himself and the aforesaid electors, believers, adherents and supporters should hold, recognize and reverence us as the true Roman pontiff and vicar of Christ and legitimate successor of Peter, and should reverently obey and maintain us as father and pastor of their souls, and should take care legitimately to notify us and this sacred council about these matters within the appointed interval of time, so that no scruple of doubt may remain about their genuine obedience.

Sed tam ipse Amedeus quam predicti electores credentes adherentes receptatores et fautores nos in verum Romanum pontificem ac christi vicarium et Petri legitimum successorem habeant recognoscant et venerentur nobis que tamquam patri et pastori animarum suarum reverenter pareant et intendant ac de iis infra predictum terminum nos et hoc sacrum concilium legitime certificare studeant ita ut de eorum vera obedientia nullus dubitationis scrupulus valeat remanere.

If Amadeus and the said electors, believers, adherents, receivers and supporters shall act otherwise -- though may it not be so -- and do not effectively fulfil each and all of the aforesaid points within the appointed time, we wish and decree that from then as from now they automatically incur the stated penalties.

Si Amedeus eligentes credentes adherentes receptatores ac faventes predicti secus quod absit egerint seu premissa omnia et singula infra terminum predictum cum effectu non adimpleverint ex tunc prout ex nunc huiusmodi penas incurrere ipso facto volumus ac decernimus.

Moreover, on the fifteenth day after the aforesaid interval of time, if it is not a feast, otherwise on the following non-feast day, the aforesaid supporters all together or singly shall appear in person before us and the aforesaid council where we shall then be, to be seen and heard individually and even by name. Thus we now cite them for that day, to be declared schismatics, blasphemers and as heretics, to be punished as traitors, and to have incurred the aforesaid censures and penalties, and others to be inflicted, according as it shall seem good and justice shall persuade:

Et nihilominus faventes predicti coniunctim seu divisim quinta decima die prefatum terminum sequente si non fuerit feriata alias proxime sequente non feriata compareant personaliter coram nobis et prefato concilio ubi tunc erimus ad videndum et audiendum se et quemlibet eorum etiam nominatim quos et sic citamus ad diem eumdem declarari schismaticos blasphemos et tamquam hereticos et reos crimine lese maiestatis fore puniendos ac censuras et penas predictas incurrisse et alias infligi prout visum fuerit et iustitia suadebit

Notifying the same people and any of them individually, whether or not they come, that if they shall not have shown that they have obeyed, we shall proceed with justice to declaring the aforesaid penalties, notwithstanding their contumacy or absence, with the intention of proceeding further to aggravation and re-aggravation, as the rigour of justice shall demand and their merits require.

certificantes eosdem et eorum quemlibet quod sive venerint sive non et se paruisse non ostenderint ad declarationem predictarum penarum iustitia mediante procedemus eorum contumacia vel absentia non obstante progressuri ulterius ad aggravationem et reaggravationem prout iustitie rigor postulaverit et eorum demerita exegerint.

In order that this monition and citation of ours may be brought to the attention of the authors of their monition and citation and of other interested persons, we shall have sheets of paper or membranes of parchment containing it affixed to the doors or gates of the church of St Mary Novella in Florence, of our palace situated near that church and of the cathedral church of Florence. These will make known this monition as if by a sonorous town-crying and a public notice, in order that after such notification these people may not be able to pretend that it did not reach them or that they were ignorant of it, since it is unlikely that what is made known so obviously to all should remain unknown or hidden to them.

Ut autem huiusmodi nostra monitio ac citatio ad eorumdem monitorium ac citatorium aliorum que quorum interest notitiam deducantur cartas sive membranas eam continentes ecclesie beate Marie Novelle de Florentia et palatii nostri apud eamdem ecclesiam siti et ecclesie cathedralis Florentine portis sive ianuis affigi faciemus que monitionem eamdem suo quasi sonoro preconio ac patulo indicio publicabunt ut iidem moniti quod ad ipsos non pervenerit et eamdem monitionem ignoraverint nullam possint pretendere excusationem vel ignorantiam allegare cum non sit verosimile quod ad eos remaneret incognitum vel occultum quod tam patenter omnibus publicatur.

We wish and we decree by our apostolic authority that this our monition promulgated on the said doors and gates shall have as much value and be as immutable and as binding on the said warned people, notwithstanding any contrary constitution, as if it had been intimated and disclosed to each and all of the warned people in person and in their presence.

Volumus autem et apostolica auctoritate decernimus quod huiusmodi nostra monitio in eisdem valvis seu portis intimata perinde valeat et plenum robur obtineat firmitatis dictos que monitos perarctet quacumque constitutione contraria non obstante ac si eisdem monitis et eorum singulis intimata ac insinuata personaliter et presentialiter extitisset.

Finally, lest the aforesaid warned and cited persons allege as a cloak of excuse that the council and the Roman curia, the common fatherland of all, is an unsafe place for them and that, because of the above-mentioned things or other enmities or other reasons, danger threatens them in their coming, staying and returning, we reassure them by this present letter and we require and exhort by the same letter all patriarchs, archbishops, bishops and other prelates of churches and monasteries, clerics and ecclesiastical persons as well as dukes, marquises, princes, rulers, captains and any other officials and their lieutenants, as also the communities and corporations of cities, castles, towns, vills and other places, and we strictly command the patriarchs, archbishops, bishops and other prelates and our other subjects that they are not to inflict any injury or harm on the aforesaid warned persons and their goods and property nor, to the best of their power, to allow such to be inflicted by others. Let nobody therefore . . . If anyone however . . .

Ne tandem moniti et citati predicti ipsum concilium et curiam Romanam communem omnibus patriam locum sibi minus tutum et propter premissa alias ve inimicitias vel ex causis aliis imminere periculum in veniendo stando et redeundo ad excusationis sue velamen forsan allegent ipso tenore presentium securantes universos et singulos patriarchas archiepiscopos episcopos et alios ecclesiarum monasteriorum prelatos et clericos ac personas ecclesiasticas necnon duces marchiones principes potestates capitaneos et quoscumque alios officiales et eorum loca tenentes necnon communitates universitates civitatum castrorum oppidorum villarum et aliorum locorum tenore presentium requirimus et exhortamur ipsis que patriarchis archiepiscopis episcopis et aliis prelatis ceteris que subditis nostris districte mandamus quatenus prefatis monitis et bonis aut rebus eorum nullam inferant nec ab aliis quantum in eis fuerit permittant inferri iniuriam vel offensam.

Nulli ergo ....

Si quis autem ....

SESSION 10 27 May 1440

[Eugenius IV exhorts the members of the synod at Basel to desist from their opposition]

Eugenius, bishop, servant of the servants of God, for an everlasting record. In the opinion of holy fathers, public sinners ought to be publicly censured so that others may stand in fear. Accordingly, we and this sacred council of Florence recently censured and denounced in public before the church, in synodal form, the authors and abettors of the pestilential sin of schism against the holy apostolic see and the holy Roman church, the mother and mistress of all Christians, which was perpetrated by Amadeus, once duke of Savoy, and his accomplices. It would have been in conformity with the sacred canons to have passed a sentence of due severity straightaway on those notoriously sacrilegious persons. However, desiring their conversion and salvation rather than their punishment, we begged, warned and required of them, with all the charity and mildness we could, to reflect and to recoil from such great iniquity, promising them pardon and favour and a father’s affection. But if they refused to heed these dutiful admonitions, we decreed that they should be punished with penalties proportionate to so great an outrage, as is contained in the monition promulgated against them, which is as follows.

Eugenius episcopus servus servorum dei ad perpetuam rei memoriam.

Quoniam iuxta sanctorum patrum sentenciam publice peccantes coram omnibus arguendi sunt ut ceteri timorem habeant pridem pro publico pestiferi scismatis delicto adversus sanctam sedem apostolicam et sanctam Romanam ecclesiam omnium christianorum matrem et magistram per Amedeum olim Sabaudie ducem et suos complices perpetrato ipsos tanti sceleris auctores et eorum sequaces palam et in facie ecclesie una cum hoc sacro Florentino concilio synodaliter redarguimus et detestati fuimus.

Quamquam iuxta sacros canones in ipsos manifestos ac notorios sacrilegos mox debite severitatis sentencia proferri potuisset nihilominus ipsorum magis conversionem quam vindictam et salutem pocius quam punicionem cupientes cum quanta potuimus caritate ac mansuetudine ipsos rogavimus monuimus et requisivimus ut ad cor redirent et a tanta iniquitate resipiscerent pollicendo eis veniam graciam que et paterne pietatis affectum alias si huiusmodi piissimis nollent monitis acquiescere penis tanto flagicio dignis ipsos decernebamus esse plectendos prout in monitorio adversus eos promulgato plenius continetur cuius tenor in hunc sequitur modum.