Decreta Decem Juxta Gratianum et Ivonem

Decrees of Pope Julius I, Ten in Number According to Gratian and Ivo. First. He who buys at a lower price in order to sell at a higher price, or whatever constitutes usury, pursues shameful gain. Whoever at harvest time or vintage, not from necessity but from greed, purchases grain or wine—for example, buys one modius for two denarii and keeps it until it is sold for four or six denarii or more—this we call shameful gain. Second. A priest who denies penance to the dying is guilty of souls. If a priest has denied penance to the dying, he will be guilty of souls, because the Lord says: On whatever day the sinner turns to penance, he will live life and will not die (Ezek. 18; Luke 23). For true confession can exist at the final hour, because the Lord is the inspector not only of time but also of the heart: just as the thief, by a penance of a single moment, merited being in paradise at the hour of his final confession.

Third. After the death of any man, none of his blood-kin shall take his betrothed as a wife. If a man has betrothed a wife, or given her an earnest, and whether by the intervention of the day of death or by the onset of other causes, he has not known her carnally, neither his surviving brother nor any of his blood-kin shall ever at any time take that same woman as a wife. Fourth. It is permitted for a slave to contract marriage. We all have one Father in heaven (Matthew 23), and each one of us, rich, poor, slave, and free, will equally render account for ourselves and for our souls. For this reason, we do not doubt that all, of whatever condition they may be, have one law (insofar as it pertains to God). But if all have one law, then just as a freeborn man cannot be dismissed, so also a slave, once joined in marriage, cannot thereafter be dismissed. Fifth. By reason of the proximity of his own blood or that of his wife, no man shall take a wife up to the seventh degree.

We permit no one of either sex to marry or to be joined by the stain of incest with a person from the proximity of his own blood or that of his wife, up to the seventh degree of kindred. Moreover, we have added this as well: just as it is not lawful for any Christian to marry from his own consanguinity, so also it is not lawful to take a spouse from the consanguinity of his wife, on account of the unity of the flesh. Sixth. When a church once consecrated to God is to be consecrated again. Concerning the rebuilding of any church, if it has been destroyed, and whether the solemnity of consecration ought to be repeated in that place where the relics have not been disturbed, we judge that nothing is impaired if exorcised water is not sprinkled through it, because in the consecration of any church in which the pledge of the Holy Spirit is not placed, we know that the celebration consists only of masses. And therefore, if any basilica of the saints has been renewed from its foundations without moving the altar, without any doubt, when the solemnity of masses has been celebrated in it, the entire consecration of sanctification will be fulfilled. If, however, the relics which it had have been removed, then by their deposition and the solemnity of masses, let it receive the reverence of sanctification.

SEVENTH. Concerning those who erred in various ways in the offering of sacrifice. Since every crime and sin is blotted out by sacrifices offered to God, what will be given to the Lord for the expiation of offenses when error occurs in the very offering of the sacrifice? For we have heard that some, detained by schismatic ambition, against divine orders and apostolic institutions, dedicate milk instead of wine in divine sacrifices; others also offer intincted eucharist to the people for the completion of communion; some offer expressed wine in the sacrament of the Lord’s chalice; still others preserve a linen cloth dipped in must for the whole year, and at the time of sacrifice wash part of it with water and thus offer it. How contrary this is to evangelical and apostolic doctrine and adverse to ecclesiastical custom is not difficult to prove from the very source of truth, from which the mysteries of the sacraments themselves, once ordained, proceeded. For when the master of truth commended the true sacrifice of our salvation to his disciples, we know that he gave them not milk, but only bread and a chalice under this sacrament. For it is read in evangelical truth: Jesus took bread and a chalice, and blessing, gave them to his disciples (Matthew 26). Therefore, let milk cease to be offered in sacrifice, because the manifest and evident example of evangelical truth has shone forth, that beyond bread and wine nothing else may be offered.

But as for that which they hand over to the peoples as the completion of communion, the intincted Eucharist, they have not received this testimony brought forth from the Gospel, where the Lord commended His body and blood to the apostles. For the commendation of the bread separately and of the cup separately is recorded. For we do not read that Christ offered intincted bread to others, except only to that disciple whom the dipped morsel would reveal as the betrayer of the master, not that it would signify the institution of this sacrament. For as for what is communicated to the peoples from expressed grape, that is, from grape berries, it is altogether confused; but, if necessary, the grape should be pressed in the cup, and water mixed in: because the Lord's cup, according to the precepts of the canons, ought to be offered mixed with wine and water, since we see that the people are understood in the water, and in the wine the blood of Christ is shown. Therefore, when water is mixed with wine in the cup, the people are united with Christ, and the multitude of believers is coupled and joined to Him in whom they believe; which coupling and joining of water and wine is so mixed in the Lord's cup that that mixture cannot be separated. For if someone offers only wine, the blood of Christ begins to be without us; if, however, there is only water, the people begin to be without Christ. Therefore, when only the grape is offered, in which only the efficacy of wine is signified, the sacrament of our salvation, which is signified by water, is neglected. For the Lord's cup cannot be only water, or only wine, unless both are mixed.

Therefore, since from this point a very great and manifold opinion of the elders has flowed forth, every such error and presumption must henceforth cease, lest a perverse and disordered joining together weaken the state of truth. And therefore it will be lawful for no one henceforth to offer anything else in the divine sacrifices except, according to the opinion of the ancient councils, only bread and a chalice mixed with wine and water. Moreover, anyone acting otherwise than as has been prescribed shall cease from celebrating sacrifice for as long a time as, corrected by a lawful satisfaction of penance, he returns to the office of his rank which he has lost. THE EIGHTH. (Taken from a decree of Ivo of Chartres.) What the Church is. *Ecclesia* is a Greek name which is translated into Latin as *convocatio*, because it calls all to itself. It is called *Catholica* (that is, universal) because it is established throughout the whole world. Or because *catholica*, that is, general, it is in the same doctrine for instruction.

NINTH. (From the same.) Concerning those who have burned churches. If anyone burns a church, let him do penance for fifteen years, and diligently restore it, and distribute the price to the poor. TENTH. (From the same.) That a freedwoman may lawfully marry her master. If anyone has granted freedom to his female slave and has joined her to himself in marriage, it was doubted by some whether such marriages appear to be legitimate or not. We, therefore, deciding this ancient ambiguity, have judged such marriages to be legitimate. For if all marriages are made by affection, and nothing impious and contrary to the laws can occur in such a union, why would we consider the aforesaid marriages to be prohibited?