IV. De familiaritate extranearum mulierum.
Licet jam multa quae observari debeant multis canonicis sententiis fuerint statuta, tamen quod agnoscitur saepe transcendi convenit replicari: ideoque statuimus, ut nequis antistitum clericorumque omnium licentiam habeat intra domum suam ullam absque his propinquis mulieribus, quas priores canones eloquuntur, habere personam: quibus etiam et id specialiter inhibetur, ut si quis clericorum suspicionem adversam aut oblocutionem populi de muliere quacunque fortassis incurrerit, eam statim si intra domum suam habet abjiciat; si certe extranea et sui juris est, ita omnibus conditionibus student evitare, ut infamia quae excitata est abrogetur. Quod si quilibet ille antistitum clericorumque quod supra scriptum est vitare noluerit, pro inobedientia triennii excommunicatione mulctetur: quod si adulterii permixtio fuerit approbata, in degradatione honorum priorum canonum statuta serventur; in quibus commonitionibus metropolitanus a comprovincialibus, comprovincialis a metropolitano cum reliquis comprovincialibus distringantur.
IV. Concerning familiarity with foreign women.
Although many things that ought to be observed have already been established by many canonical rulings, nevertheless what is known to be often transgressed ought to be repeated: and therefore we decree that no bishop or cleric of any rank shall have license to keep any woman in his house apart from those close female relatives whom the earlier canons specify. To these same persons it is also specifically forbidden that, if any cleric should perhaps incur adverse suspicion or the gossip of the people concerning any woman whatsoever, he shall at once cast her out if he has her within his house; if indeed she is a foreign woman and under her own authority, he shall take care to avoid her under all conditions, so that the infamy that has been stirred up may be abolished. But if any bishop or cleric whatsoever is unwilling to avoid what has been written above, let him be punished for disobedience with three years' excommunication; but if illicit intercourse has been proven, let the statutes of the earlier canons be observed in the degradation of honors; in these admonitions let the metropolitan be constrained by his fellow provincial bishops, and the fellow provincial by the metropolitan together with the remaining fellow provincials.
V. De facultatibus parochiarum.
Si quae oblationes in quibuslibet rebus atque corporibus collatae fuerint basilicis in civitatibus constitutis, ad potestatem episcopi redigantur, et in ejus sit arbitrio quid ad reparationem basilicae aut observanda ibi substantia deputetur: de facultatibus vero parochiarum vel basilicarum in pagis civitatum constitutarum singulorum locorum consuetudo servetur.
VI. De excommunicatione episcopi.
De clericorum praemittenda conversione id omnimodis observetur, ne ullus ex laicis ante annualem conversionem vel aetatem legitimam, id est ante viginti quinque annorum diaconus, et triginta presbyter ordinetur, ita ut de ipsis quoque qui ordinandi sunt clerici regulare custodiatur studium ne aut duarum uxorum vir aut renuptae maritus aut poenitentiam professus aut semus corpore vel qui publice aliquando arreptus, est ad suprascriptos ordines promoveatur. Quod si sciens episcopus contra haec statuta agendum esse crediderit, is quidem qui ordinatur suscepto juxta anteriores canones privetur officio, sed et ille pro ordinationis temeritate sex mensibus a celebrandis officiis sequestretur; quod si missas intra statutum tempus facere praesumpserit, anno integro ab omnium fratrum charitate privetur. De quorum promotionibus [T.
V. Concerning the revenues of parishes.
If any offerings have been contributed, in whatever things or bodies, to basilicas established in cities, let them be brought under the authority of the bishop, and let it be at his discretion what is to be assigned for the repair of the basilica or for maintaining the substance there; but concerning the revenues of parishes or of basilicas established in the rural districts of cities, let the custom of each place be observed.
VI. Concerning the excommunication of a bishop.
Concerning the conversion of clerics that must first be required, let this be observed in every way: that no one from among the laity be ordained deacon before a year's conversion or the lawful age, that is, before twenty-five years, and presbyter before thirty, so that in the case of those also who are to be ordained clerics the regular discipline be maintained, lest a man of two wives or the husband of a remarried woman or one who has professed penance or one advanced in body or one who has at some time been publicly seized be promoted to the above-written orders. But if a bishop knowingly believes that these statutes are to be acted against, let him indeed who is ordained be deprived of his office, according to the earlier canons, but let that man also, for the rashness of his ordination, be set apart from celebrating offices for six months; but if he presumes to celebrate masses within the appointed time, let him be deprived for a whole year from the charity of all the brethren. Concerning their promotions [T.
2, G., promonitionibus] si quis clericus aut civis testis exstiterit, quorum testimonio dum creditur frequenter pontificis ignorantia praevenitur, cum agnitum fuerit ordinationem illicitam celebratam, anno integro communione pellantur: qui tamen si periculosam infirmitatem incurrerint, viatica illis communio non negetur.
VII. De episcopo qui invitum aut reclamantem praesumpserit ordinare.
Clerici vero, qui cum uxores non habuerint, benedictione suscepta conjugia crediderunt eligenda, quia volentes absque ulla reclamatione in aetate fuerint legitima ordinati, cum ipsis mulieribus quas acceperunt excommunicatione pellantur; quod si invitus vel reclamans fuerit ordinatus, ab officio quidem deponatur, sed non a communione pellatur; episcopus autem, qui invitum aut reclamantem praesumpserit ordinare, annuali poenitentiae subditus missas facere non praesumat.
2. G. Concerning warnings: if any cleric or citizen has appeared as a witness, by whose testimony, while it is believed, the ignorance of the bishop is frequently forestalled, when it becomes known that an illicit ordination has been performed, let them be expelled from communion for a full year; yet if they have incurred a dangerous illness, communion as viaticum is not to be denied them.
VII. Concerning a bishop who has presumed to ordain a man unwilling or objecting.
But clerics who, though they had no wives, after receiving the blessing believed that marriages were to be chosen, because they were willingly ordained at a legitimate age without any objection, let them be expelled by excommunication together with the very women whom they have taken; but if he was ordained unwilling or objecting, let him indeed be deposed from office, but let him not be expelled from communion; but the bishop who has presumed to ordain an unwilling or objecting man, being subjected to a year's penance, let him not presume to celebrate masses.
VIII. De adulteriis honoratorum clericorum.
De adulteriis autem honoratorum [U., honorandorum] clericorum id observandum est, ut si quis adulterasset vel confessus fuisset vel convictus, depositus ab officio, communione concessa, in monasterium toto vitae suae tempore retrudatur.
IX. De clericorum honoratorum furtis aut falsitatibus.
Si quis clericus furtum aut falsitatem admiserit, quia capitalia et ipsa suut crimina, communione concessa ab ordine degradetur [T. 2, U., G., regradetur]. De perjurio vero id consuimus observandum, ut si quis clericus in causis quae sub jurejurando faciendae [B. R., U., G., finiendae] sunt praebuerit juramenta, et post rebus evidentibus [T, 2, evenientibus] detegitur perjurasse, biennii temporis excommunicatione plectatur.
X. De his qui ex concubinis filios habent.
De his qui ex concubinis filios habent et uxores legitimas habuerunt, aut defunctis uxoribus sibi concubinas publice crediderint sociandas, id observandum esse censemus, ut sicut cos qui jam sunt clerici per ignorantiam ordinati non removemus, ita statuimus ne ulterius ordinentur.
VIII. Concerning the adulteries of honored clerics.
But concerning the adulteries of honored clerics, this is to be observed: that if anyone has committed adultery, or has confessed it, or has been convicted, he is to be deposed from office, granted communion, and confined to a monastery for the whole time of his life.
IX. Concerning the thefts or falsifications of honored clerics.
If any cleric has committed theft or falsification, because these too are capital crimes, let him be degraded from his order, with communion granted. But concerning perjury we have decreed this to be observed: that if any cleric has given oaths in cases which are to be concluded under oath, and afterward by clear evidence he is detected to have perjured himself, he is to be punished with excommunication for a period of two years.
X. Concerning those who have sons from concubines.
Concerning those who have sons from concubines and have had lawful wives, or, their wives being dead, have believed that concubines should be publicly joined to them, we decree this to be observed: that just as we do not remove those who are already clerics ordained through ignorance, so we establish that they are not to be ordained hereafter.
XI. De incestis conjunctionibus.
De incestis conjunctionibus ita quae sunt statuta serventur, ut his qui aut modo ad baptismum veniunt, aut quibus Patrum statuta sacerdotali praedicatione in notitiam antea non venerunt, ita pro novitate conversionis ac fidei suae credimus consulendum, ut contracta hucusque hujusmodi conjugia non Solvantur, sed in futurum quod de incestis conjunctionibus in anterioribus canonibus interdictum est observetur: id est a ut ne quis sibi conjugii nomine sociare praesumat relictam patris, filiam uxoris, relictam fratris, sororem uxoris, consobrinam aut sobrinam, relictam avunculi vel patrui. Quod si qui in hoc incesti adulterio potius quam conjugio fuerint sociati, quandiu se non sequestraverint, a communione ecclesiastica repellantur: illud quoque adjiciendum esse credidimus, ut in episcopi sui discussione consistant.
XI. Concerning incestuous unions.
The statutes concerning incestuous unions are to be observed in such a way that for those who have only recently come to baptism, or for whom the statutes of the Fathers have not previously become known through priestly preaching, we believe that regard should be had for the newness of their conversion and their faith, so that unions of this kind contracted up to now are not to be dissolved, but for the future what has been forbidden concerning incestuous unions in the earlier canons is to be observed: that is, that no one should presume to join himself in the name of marriage to his father's widow, his wife's daughter, his brother's widow, his wife's sister, a cousin or a second cousin, or the widow of his uncle on either side. But if any have been joined in this incestuous adultery rather than in marriage, as long as they do not separate themselves, they are to be driven from ecclesiastical communion. We have believed that this also should be added: that they are to be subject to the examination of their own bishop.
De his qui iu civitate sua aut territorio consistunt et tali sunt ordine sociali, utrum ignoranter ad illicita conjugia venerint, an per contumaciam qua sunt interdicta praesumpserint, quia sicut his qui per ignorantiam lapsi sunt subvenitur, ita illis quibus prius Patrum statuta in notitiam venerunt, quique etiam contra sacerdotum interdicta in tali permixtione versantur, priorum canonum in omnibus statuta serventur: ut non prius communione recipiantur quam incesti adulterium, sicut scriptum est, separatione sanaverint; quia in lege Domini manifeste legitur: Maledictus qui dormierit cum uxore patris sui, cum privigna vel sorore uxoris suae, et reliqua his similia: quo fit ut quos Deus maledixerit nos nisi emendatos benedicere non possumus.
XII. De clericis qui officium suum implere detrectant.
Si qui clerici ministeria suscepta quacunque occasione agere sicut ei reliqui detrectant, et excusationem de patrociniis quorumcunque ne officium impleant praetendunt, ac sacerdotes sub hujusmodi causa existimant per inobedientiam contemnendos, inter reliquos canonicos clericos, ne hac licentia alii vitientur, nullatenus habeantur, nec ex rebus ecclesiasticis cum canonicis stipendia aut munera ulla percipiant.
Concerning those who dwell in their own city or territory and are of such a social order, whether they have come to illicit marriages in ignorance or have presumed through contumacy what has been forbidden, since just as those who have fallen through ignorance are given relief, so for those to whom the statutes of the Fathers have previously come to knowledge, and who also against the interdicts of priests persist in such a mingling, the statutes of the earlier canons are to be observed in all things: so that they are not received into communion before they have healed the adultery of incest, as it is written, by separation; because in the law of the Lord it is plainly read: Cursed is he who sleeps with his father's wife, with his stepdaughter or his wife's sister, and the rest similar to these: whence it comes about that those whom God has cursed we cannot bless unless they are amended.
XII. Concerning clerics who refuse to fulfill their office.
If any clerics refuse to perform the ministries they have undertaken on any occasion, as the rest do, and put forward an excuse from the patronages of certain persons so that they need not fulfill their office, and think that priests in such a case are to be despised through disobedience, let them by no means be counted among the other canonical clerics, lest others be corrupted by this license, nor let them receive any stipends or gifts from ecclesiastical property together with the canons.
XIII. De facultatibus ecclesiasticis non alienandis.
De agellis vero caeterisque facultatibus ecclesiasticis a sacerdotibus non alienandis, nec per contractus inutiles obligandis priorum canonum statuta serventur: ut nobis per nullos contractus res ecclesiasticas alienare aut inutiliter liceat obligare. Ea etiam quae de rebus ecclesiasticis ab antecessoribus alienata vel quibuscunque instrumentis inutiliter in dispendium ecclesia obligata noscuntur, et intra tricennaria tempora repetitio suppetit, quae acta sunt suffragante justitia per publicum aut electorum judicium revocentur. Quod si is qui rem ecclesiasticam tenet admonitus judicium declinaverit, quousque ad discussionem veniat et rem restituat ecclesiastica communione privetur.
XIV. De mancipiis Christianis quae in Judaeorum servitio detinentur.
De mancipiis Christianis quae in Judaeorum servitio tenentur, si eis quod Christiana religio vetat a dominis imponitur, aut si eos, quos Ecclesia excusatos tollet, pro culpa quae remissa est affligere vel caedere fortasse praesumpserint, et ad ecclesiam iterato confugerint, nullatenus a sacerdote reddantur, nisi pretium offeratur ac detur quod mancipia ipsa valere constiterit juxta taxationem d. Christianis quoque omnibus interdicimus, ne Judaeorum conjugiis misceantur; quod si fecerint, usque ad sequestrationem, quisquis ille est, a communione repellatur.
XIII. That ecclesiastical properties are not to be alienated.
But concerning the small fields and the other ecclesiastical properties, the statutes of the earlier canons are to be observed, that they are not to be alienated by priests nor encumbered through useless contracts: so that it is in no way permitted to us through any contracts to alienate ecclesiastical things or uselessly to encumber them. Those things also which are known to have been alienated from ecclesiastical property by predecessors, or uselessly encumbered to the loss of the church by whatever instruments, and within the thirty-year period the right of recovery is available, are to be revoked, with justice assisting, through public judgment or the judgment of electors. But if he who holds an ecclesiastical thing, having been admonished, evades the judgment, until he comes to examination and restores the thing, let him be deprived of ecclesiastical communion.
XIV. Concerning Christian slaves who are held in the service of Jews.
Concerning Christian slaves who are held in the service of Jews, if what the Christian religion forbids is imposed on them by their masters, or if they presume perhaps to afflict or beat those whom the Church removes as excused, for a fault that has been forgiven, and they flee again to the church, they are by no means to be returned by the priest, unless a price is offered and given which those slaves are established to be worth according to the assessment of d. To all Christians also we forbid that they be mixed in marriages with Jews; but if they have done so, whoever he is, let him be driven back from communion until separation.
Item Christianis convivia interdicimus Judaeorum, in quibus si forte fuisse probantur, annuali excommunicationi pro hujusmodi contumacia subjacebunt.
XV. De celebratione missarum.
De missarum celebritate in praecipuis duntaxat solemnitatibus id observari debebit, ut hora tertia missarum celebratio in Dei nomine inchoetur, quo facilius intra horas competentes, ipso officio expedito, sacerdotes possint ad vespertina officia, id est in vespertino tempore convenire: quia sacerdotem vespertinis officiis ab ecclesia talibus praeterea diebus nec decet deesse nec convenit.
XVI. Ne episcopus in alienam irruat dioecesim.
Episcopos in dioecesi aliena ad alienos clericos ordinandos vel consecranda altaria irruere non debere: quod si fecerint, remotis his quos ordinaverint, altaris tamen consecratione manente, transgressores canonum ab annua missarum celebritate cessabunt.
Likewise we forbid Christians to hold banquets with Jews; if any are proven to have been at such banquets, they shall be subject to annual excommunication for such contumacy.
XV. Concerning the celebration of masses.
Concerning the celebration of masses, this is to be observed at least on the principal solemnities: that the celebration of masses be begun in the name of God at the third hour, so that, with the office completed more easily within the fitting hours, the priests may be able to assemble for the vespertine offices, that is, at the evening time; for it is neither fitting nor proper for a priest to be absent from the church for the vespertine offices on such days.
XVI. That a bishop not intrude into another's diocese.
Bishops ought not to intrude into another's diocese to ordain another's clerics or consecrate altars; but if they do so, with those whom they have ordained removed, while the consecration of the altar remains, the transgressors of the canons shall cease from the annual celebration of masses.
XVII. Ne clerici in aliena civitate commorentur.
De his vero clericis qui sub qualibet occasione aut conditione in aliorum civitatibus vei territoriis crediderint immorandum, nec ad ultimum clericatus honorem absque sui episcopi scripto debeant promoveri e.
XVIII. De clericis qui sine commendatitiis vagantur.
Presbytero, diacono vel subdiacono sine episcopi sui litteris ambulanti juxta statuta priora communionem nullus impendat.
XIX. De raptu virginum sacrarum.
De raptoribus virginum consecratarum sive in proposito sub devotione viventium id statuimus, ut si quis consecratae vel devotae, id est religionem professae vim inferre praesumpserit, a communione ecclesiastica usque ad exitum repellatur, viatico tantum ei in infirmitatis periculo reservato. Quod ei quae rapta dicitur cum raptore habitare consenserit, et ipsa excommunicatione simili feriatur: quae forma et de poenitentibus ac viduis in proposito manentibus sub districtione ecclesiastica conservetur. Quod si quis sacerdos sciens hujusmodi personis communicaverit, anno integro pacem Ecclesiae non habebit.
XVII. That clerics are not to reside in another's city.
But concerning those clerics who, under whatever pretext or condition, believe they should linger in the cities or territories of others, they must not be promoted to the final honor of the clerical office without a written authorization from their own bishop.
XVIII. Concerning clerics who wander without letters of commendation.
To a presbyter, deacon, or subdeacon traveling without letters from his own bishop, no one is to impart communion, according to the earlier statutes.
XIX. Concerning the abduction of sacred virgins.
Concerning the abductors of consecrated virgins, or of those living under devotion in a state of purpose, we decree this: that if anyone presumes to do violence to a consecrated or dedicated woman, that is, one who has professed religion, he is to be driven from ecclesiastical communion until his death, with only the viaticum reserved to him in danger of illness. And if she who is said to have been abducted consents to live with the abductor, she too is to be struck with a similar excommunication; and this form is to be preserved under ecclesiastical discipline also concerning penitents and widows remaining in a state of purpose. But if any priest knowingly communicates with persons of this kind, he shall not have the peace of the Church for a whole year.
XX.a De munificentiis sacerdotum.
De munificentiis vero sacerdotum id observandum, ut si quid praesenti tempore a clericis decedentum munificentiis habetur vel possidetur deinceps a successoribus nullatenus auferatur; ita ut qui decessorum largitatibus gaudent, officia ecclesiae, obedientiam et affectum sacerdotibus praebeant: de quibus tamen munificentiis quae praesenti tempore ab his sicut dictum est possidentur, si pro opportunitate episcopo placuerit, quod voluerit commutare sine accipientis dispendio in locis aliis commutetur. De munificentiis vero praesentibus quas unusquisque clericis pro sua gratia eorum obsequiis existimat conferendas, sicut in arbitrio dantis est ut tribuere quibus voluerit debeat, ita si inobedientia vel contumacia in aliqua accipientis exstiterit, culpa agnita In arbitrio sit praesidentis utrum vel qualiter debeat revocari.
XX.a Concerning the munificences of priests.
Concerning the munificences of priests, this is to be observed: that if anything in the present time is held or possessed by clerics from the munificences of the deceased, it is by no means to be taken away from their successors thereafter; so that those who rejoice in the largesses of their predecessors may show to the priests the offices of the church, obedience, and affection. Nevertheless, concerning those munificences which in the present time are possessed by them, as has been said, if it should please the bishop according to opportunity, whatever he wishes to change may be changed in other places without loss to the recipient. But concerning present munificences which each person thinks should be conferred on clerics for his own favor toward their services, just as it is in the judgment of the giver to bestow them on whom he wishes, so if disobedience or contumacy should exist in any recipient, once the fault is acknowledged, it shall be in the judgment of the one presiding whether or how it ought to be revoked.
XXI. De clericis qui monasteria, dioeceses vel basilicas suscipiunt ordinandas.
De his tero clericorum personis, qui de civitatensis ecclesiae officio monasteria, dioeceses vel basilicas In quibuscunque locis positas, id est sive in territoriis sive in ipsis civitatibus suscipiunt ordinandas, in potestate sit [U., G., consistat] episcopi, si de eo quod ante de ecclesiastico munere habebant eos aliquid aut nihil exinde habere voluerit: quia unicuique facultas suscepti monasterii, dioecesis vel basilicae debeat plena ratione sufficere.
XXII. De clericis contumacibus.
Si quis superbia elatus officium suum indignatione quacunque implere noluerit, juxta statuta priora laica communione contentus, ab ordine depositus tandiu habeatur alienus, quandiu digna, sicut scriptum est, poenitentia et supplicatione satisfecerit, praesente pontifice; ita tamen ut iliis regulariter et charitatem integram, et quaecunque eis stipendiorum juxta consuetudinem redhibentur, pro qualitate foris ministretur: de quibus si querela procedat, officium agens recurrat ad synodum.
XXI. Concerning clerics who undertake to set in order monasteries, dioceses, or basilicas.
But concerning those persons of the clergy who, from the office of the city church, undertake to set in order monasteries, dioceses, or basilicas situated in whatever places, that is, whether in territories or in the cities themselves, let it be in the power of the bishop whether he wishes them to have something or nothing from what they previously had from the ecclesiastical benefice; because the resources of the monastery, diocese, or basilica undertaken ought to suffice for each one by full accounting.
XXII. Concerning contumacious clerics.
If anyone, puffed up with pride, refuses for any reason of indignation to fulfill his office, according to the earlier statutes, being content with lay communion, let him be deposed from his order and held estranged for as long as, as it is written, he has made satisfaction by worthy penitence and supplication, in the presence of the pontiff; yet in such a way that to them, according to the rule, both whole charity and whatever stipends are returned to them according to custom are ministered outwardly according to their quality; and if a complaint proceeds concerning these matters, let the one performing the office have recourse to the synod.
XXIII. Ut oppressi ab episcopo clerici ad synodum recurrant.
Si quis clericorum juxta se aut districtionem aut tractationem episcopi sui putat injustam, juxta antiquas consuetudines recurrat ad synodum.
XXIV. De clericorum conspirationibus in synodo vindicandis.
Si qui clericorum, ut nuper multis locis diabolo instigante actum fuisse perpatuit, rebelli auctoritate se in unum conjuratione intercedente collegerint, et aut sacramenta inter se data aut chartula conscripta fuisse patuerit, nullis excusationibus haec praesumptio praeveletur, sed res detecta; cum in synodum ventum fuerit, in praesumptoribus juxta personarum et ordinum qualitatem a pontificibus, qui tunc in unu collecti fuerint, vindicetur [U., G;, judicetur], quia sicut charitas ex praeceptis dominicis corde, non chartulae conscriptione est vel conjurationibus exhibenda, ita quod supra sacras admittitur Scripturas auctoritate et districtione pontificali est reprimendum.
XXIII. That clerics oppressed by their bishop should have recourse to the synod.
If any cleric believes that the severity or the treatment of his own bishop is unjust toward him, let him have recourse to the synod according to ancient customs.
XXIV. Concerning the conspiracies of clerics to be punished in the synod.
If any clerics, as has recently been shown to have been done in many places at the devil's instigation, have gathered together by rebellious authority into one body through an intervening oath-bound conspiracy, and it has become clear that either oaths were given among them or a written document was drawn up, this presumption shall be covered by no excuses, but once the matter has been detected, when the synod has been convened, let vengeance be taken upon the presumptuous according to the quality of their persons and orders by the pontiffs who have then been gathered together in one place, because just as charity is to be shown from the Lord's precepts in the heart, not by the writing of a document or by conspiracies, so whatever is admitted beyond the sacred Scriptures is to be restrained by pontifical authority and severity.
XXV. De oblationibus ecclesiae non retinendis.
Si quis res Ecclesiae debitas vel proprias sacerdotis horrendae cupiditatis instinctu occupaverit, retinuerit aut a potestate ex competitione perceperit, si eas non restituerit, nullis rebus excusetur; sed si agnito jure ecclesiae non statim ecclesiae vel sacerdoti reformaverit, aut ut ipsum jus agnoscere possit, In judicium electorum venire distulerit, tandiu a communione ecclesiastica suspendatur, quandiu restitutis rebus tam ecclesiae quam sacerdotibus reddatur indemnis. Similis etiam his, qui oblationes defunctorum legaliter dimissas quolibet ordine assignare tardaverint vel retinere praesumpserint, districtionis ecclesiasticae juxta priores canones forma servetur: simili etiam sententiae subjacebit, si quisquis ille quolibet ordine quod pro devotione sua ecclesiis dedit revocare praesumpserit.
XXV. That the offerings of the church are not to be retained.
If anyone, driven by the impulse of a horrendous greed, has seized, retained, or taken into his power by contention the goods due to the church or those belonging to the priest, and has not restored them, let him be excused by no means; but if, once the right of the church is known, he has not immediately restored them to the church or the priest, or has delayed to come into the judgment of the elect so that he may be able to acknowledge that right itself, let him be suspended from ecclesiastical communion for as long as, with the goods restored, he is rendered without loss to both the church and the priests. A similar form of ecclesiastical strictness is to be observed, according to the earlier canons, in the case of those who have delayed to assign in whatever order the offerings of the dead lawfully bequeathed, or have presumed to retain them; he shall likewise be subject to a similar sentence, whoever he may be and in whatever order, if he has presumed to revoke what he gave to the churches out of his own devotion.
XXVI. De rebus Ecclesiae absque consensu episcopi non alienandis.
Abbatibus, presbyteris caeterisque ministris de rebus ecclesiasticis vel sacro ministerio alienare vel obligare absque permissu et subscriptione episcopi sui nihil liceat: quod qui praesumpserit degradetur [Ae., regradetur] communione concessa, et quod temere praesumptum et alienatum est ordinatione episcopi revocetur.
XXVII. De juvenum et conjugatorum poenitentia.
De poenitentum conversione, ut ne quis benedictionem poenitentiae juvenibus [Ae., add. personis] credere praesumat: certe conjugalis nisi ex consensu partium et aetate jam plena eam dare non audeat.
XXVIII. De his qui suscepta poenitentia ad saecularia revertuntur.
Si quis benedictione poenitentiae suscepta ad saecularem habitum [AE., ambitum] militiamque reverti praesumpserit, viatico concesso usque ad exitum excommunicatione plectatur.
XXVI. That the goods of the church are not to be alienated without the consent of the bishop.
It shall be permitted to no abbot, presbyter, or other minister to alienate or encumber ecclesiastical goods or anything belonging to the sacred ministry without the permission and signature of his own bishop. Whoever presumes to do so shall be deposed from communion, with communion [only] granted [to him thereafter], and whatever has been rashly presumed and alienated shall be recalled by the ordinance of the bishop.
XXVII. On the penance of the young and of the married.
Concerning the conversion of penitents, that no one presume to entrust the blessing of penance to the young; and indeed he shall not dare to give it to a married person unless by the consent of the parties and at an age already full.
XXVIII. Concerning those who, having undertaken penance, return to worldly things.
If anyone, having undertaken the blessing of penance, presumes to return to secular dress and military service, let him be visited with excommunication, with a viaticum granted, until his departure.
XXIX. De servis non ordinandis.
Ut nullus servilibus colonariisque conditionibus obligatus juxta statuta sedis apostolicae ad honores ecclesiasticos admittatur, nisi prius aut per testamentum aut per tabulas eum legitime constiterit absolutum: quod si quis episcoporum, ejus qui ordinatur conditionem sciens, transgredi per ordinationem inhibitam fortasse voluerit, anni spatio missas facere non praesumat.
XXX. De clericis negotiatoribus.
Ut clericus a diaconatu et supra pecuniam a non commodet ad usuram; nec de praestitis beneficiis quidquam amplius quam datur speret, nec vel in exercendis negotiis, ut publici qui ad populi respon - sum negotiatores observant, turpis lucri cupiditate versetur, aut sub alieno nomine interdicta negotia audeat exercere. Quod si quis adversum statuta venire praesumpserit, communione concessa ab ordine regradetur.
XXIX. That slaves are not to be ordained.
That no one bound by servile or colonate conditions be admitted to ecclesiastical honors according to the statutes of the apostolic see, unless it has first been lawfully established by testament or by legal records that he has been freed. But if any bishop, knowing the condition of the one being ordained, should perhaps wish to transgress by a forbidden ordination, he shall not presume to celebrate masses for the space of a year.
XXX. Concerning clerics who engage in business.
That a cleric from the diaconate and above shall not lend money at interest, nor hope for anything more from benefits bestowed than what is given, nor engage in the conduct of business, as public traders who answer to the people do, out of a base desire for gain, nor dare to carry on forbidden business under another's name. But if anyone presumes to act contrary to the statutes, let him be demoted from his order, communion being granted.
XXXI. De diei dominici observatione.
Quia persuasum est populis die dominico agi cum caballis et bobus [Ae., mulis] et vehiculis itinera non debere, nec ullam rem ad vicium praeparari, vel ad nitorem hominis vel domus pertinentem nullatenus exercere, quae res ad Judaicam magis quam ad Christianam observantiam pertinere probantur, id statuimus, ut die dominico quod ante fieri licuit liceat: de opere tamen rurali, id est aratu vel vinea, sectione, excussione, exarto vel sepe censuimus abstinendum, quo facilius ad ecclesiam venientes orationis gratiae vacent. Quod si inventus fuerit quis iu operibus supra scriptis quae interdicta sunt se exercere, qualiter emendari debeat non in laici districtione, sed in sacerdotis castigatione consistat.
XXXII. De missa integre audienda.
De missis nullus laicorum ante discedat quam dominica dicatur oratio, et si episcopus praesens fuerit, ejus benedictio exspectetur; sacrificia vero matutina missarum sive vespertina nullus cum armis pertinentibus ad bellorum usum exspectet: quod qui fecerit, in sacerdotis potestate consistat qualiter districtione debeat castigari.
XXXI. On the observance of the Lord's day.
Since the peoples have been persuaded that on the Lord's day journeys ought not to be made with horses and oxen and vehicles, nor that any thing be prepared for vice, or that they should in any way perform what pertains to the elegance of a man or of a house—things which are shown to belong rather to Jewish than to Christian observance—we decree this: that on the Lord's day what was formerly permitted be permitted; however, from rural work, that is, from plowing or the vineyard, from reaping, threshing, clearing or fencing, we have judged that one must abstain, so that those coming to church may more easily be free for the grace of prayer. But if anyone be found engaging in the works written above which are forbidden, how he ought to be corrected shall lie not in the jurisdiction of a layman but in the chastisement of a priest.
XXXII. On hearing the mass in full.
Of the masses, let none of the laity depart before the Lord's prayer is said, and if the bishop be present, let his blessing be awaited; but let no one await the morning or evening sacrifices of the masses with arms pertaining to the use of war; and whoever does this, it shall lie in the power of the priest how he ought to be chastised with severity.
XXXIII. De diebus quibus Judaeis inter Christianos progredi non licet.
Quia Deo propitio sub catholicorum regum dominatione consistimus, Judaei a die coenae Domini usque in secundam sabbati in pascha, hoc est ipso quatriduo procedere inter Christianos, neque catholicis populis se ullo loco vel quacunque occasione miscere praesumant.
XXXIV. De judice rebaptizantes non plectente.
Judex civitatis vel loci, si haereticum aut Bonosiacum vel cujuslibet alterius haeresis quamcunque personam de catholicis rebaptizasse cognoverit, quia hos constat habere catholicos, non statim rebaptizantes distringerit et ad regis fidem atque justitiam propterea distringendos adduxerit, annuali excommunicationi subdatur.
XXXV. Ne clericus laicum neque laicus clericum ad saeculare judicium trahat.
Clericus cujuslibet gradus sine pontificis sui permissu nullam ad saeculare judicium praesumat attrahere, nec laico, inconsulto sacerdote, clericum in saeculare judicium liceat exhibere.
XXXIII. On the days on which Jews are not permitted to go about among Christians.
Since by God's favor we stand under the rule of Catholic kings, Jews, from the day of the Lord's Supper until the second day of the sabbath at Passover—that is, during this four-day period—shall not presume to go about among Christians, nor to mingle with Catholic peoples in any place or on any occasion.
XXXIV. On a judge who does not punish those who rebaptize.
If the judge of a city or place learns that a heretic, or a Bonosiac, or any person of any other heresy whatsoever, has rebaptized any of the Catholics—since it is established that these are to be held as Catholics—and does not immediately constrain those who rebaptize and bring them under constraint to the king's faith and justice on that account, he shall be subject to excommunication for a year.
XXXV. That a cleric shall not drag a layman, nor a layman a cleric, into a secular court.
A cleric of any rank, without the permission of his bishop, shall not presume to drag anyone into a secular court; nor shall it be permitted to a layman, without consulting the priest, to bring a cleric into a secular court.
XXXVI. De horum canonum observatione.
Quocirca haec, quae inspirante Domino communi consensui placuerunt, si quis antistitum viventium vel eorum quos ipsis Deus esse voluerit successores, relicta observationis integritate, custodire el implere neglexerit, reum se divinitatis pariter et fraternitatis judicio futurum esse cognoscat, quia canones suos nec ignorare quemquam nec dissimulare, id est, praeterire permittitur.
Lupus in Christi nomine episcopus consensi et subscripsi.
Pantagathus episcopus consensi et subscripsi.
Leocadius episcopus subscripsi.
Theobades [Ae., Theudovades] episcopus subscripsi.
Asterius episcopus subscripsi.
Lausto episcopus subscripsi.
Rustinus [Ae., Rusticius) episcopus subscripsi.
Agrippinus episcopus subscripsi.
Passius episcopus subscripsi.
Paulinus e episcopus subscripsi.
Leo episcopus subscripsi.
XXXVI. On the observance of these canons.
Wherefore, if any of the bishops now living, or of those whom God shall will to be their successors, neglecting to keep and fulfill these things which by the inspiration of the Lord have pleased the common consent, departs from the integrity of observance, let him know that he shall be liable to the judgment of both the Godhead and the brotherhood, because no one is permitted either to be ignorant of his own canons or to dissemble, that is, to pass them over.
Lupus, bishop in the name of Christ, consented and subscribed.
Pantagathus, bishop, consented and subscribed.
Leocadius, bishop, subscribed.
Theobades, bishop, subscribed.
Asterius, bishop, subscribed.
Lausto, bishop, subscribed.
Rustinus, bishop, subscribed.
Agrippinus, bishop, subscribed.
Passius, bishop, subscribed.
Paulinus, bishop, subscribed.
Leo, bishop, subscribed.
Placidius episcopus subscripsi.
Eleutherius episcopus subscripsi.
Arcadius episcopus subscripsi.
Amelius episcopus subscripsi.
Lucinus [Ae., Licinius] episcopus subscripsi.
Flavius episcopus subscripsi.
Ursolus episcopus subscripsi.
Albinus episcopus subscripsi.
Campanus presbyter directus a domino meo Gregorio [Ae., Injurioso] episcopo subscripsi. Aulus presbyter directus a domino meo Agri- Cola [Ae., Agroegula] episcopo subscripsi.
Obtardemus presbyter directus a domino meo Gallo episcopo subscripsi.
Marcellianus presbyter directus a domino meo Eumerio episcopo subscripsi.
Baudastis presbyter directus a domino meo Perpetuo episcopo subscripsi.
Vincentius presbyter directus a domino meo Subtrasio episcopo subscripsi.
XXXIII CONCILIUM EPAUNENSE
VIGINTI QUATUOR a EPISCOPORUM.
I. Non liceat episcopis, presbyteris, diaconibus canes ad venandum vel accipitres habere.
Placidius, bishop, subscribed.
Eleutherius, bishop, subscribed.
Arcadius, bishop, subscribed.
Amelius, bishop, subscribed.
Lucinus [Licinius], bishop, subscribed.
Flavius, bishop, subscribed.
Ursolus, bishop, subscribed.
Albinus, bishop, subscribed.
Campanus, presbyter, sent by my lord Gregory [Injuriosus], bishop, subscribed. Aulus, presbyter, sent by my lord Agricola [Agroegula], bishop, subscribed.
Obtardemus, presbyter, sent by my lord Gallus, bishop, subscribed.
Marcellianus, presbyter, sent by my lord Eumerius, bishop, subscribed.
Baudastis, presbyter, sent by my lord Perpetuus, bishop, subscribed.
Vincentius, presbyter, sent by my lord Subtrasius, bishop, subscribed.
XXXIII. THE COUNCIL OF EPAUNUM [ÉPAONE]
OF TWENTY-FOUR BISHOPS.
I. Bishops, presbyters, and deacons shall not be permitted to keep dogs for hunting or hawks.
Episcopis, presbyteris, diaconibus canes ad venandum et accipitres habere non liceat: quod si quis talium personarum in hac fuerit voluntate detectus, si episcopiis est, tribus mensibus se a communione suspendat, duobus presbyter abstineatur, uno diaconus ab omni officio et communione cessabit.
II. De presbyteris vel diaconibus sine epistolis proficiscentibus.
Presbytero vel diacono sine antistitis sui epistolis ambulanti communionem nullus impendat.
III. De presbyteris qui distraxerint de ecclesiastici juris possessione.
Quidquid parochiarum presbyteri de ecclesiastici juris possessione distraxerint, inane habeatur et vacuum: in venditore comparantis actio reservanda b.
IV. De presbytero qui dioecesem tenuerit.
Presbyter dum dioecesem tenet de his quae tenuerit aut ecclesiae nomine scripturam faciat, aut ab ejus quam tenuit ecclesiae ordinatione discedat. Similis quoque de venditionibus, quas abbates facere praesumpserint, forma servabitur, ut quidquid sine episcoporum notitia venditum fuerit ad potestatem episcopi revocetur; mancipia vero monachis donata ab abbate non liceat manumitti: injustum enim putamus ut monachis quotidianum rurale opus facientibus servi eorum libertatis otio potiantur
It shall not be permitted to bishops, presbyters, or deacons to keep dogs for hunting and hawks. But if anyone of such persons is detected in this disposition, if he is a bishop, let him suspend himself from communion for three months; a presbyter shall abstain for two; a deacon shall cease from every office and communion for one.
II. Concerning presbyters or deacons setting out without letters.
No one shall extend communion to a presbyter or deacon traveling without the letters of his bishop.
III. Concerning presbyters who have dispersed property from the possession of ecclesiastical right.
Whatever presbyters of parishes have dispersed from the possession of ecclesiastical right shall be held void and empty; the action of the buyer against the seller is to be reserved.
IV. Concerning a presbyter who has held a diocese.
While a presbyter holds a diocese, concerning the things he has held, let him either make a written record in the name of the church, or depart from the ordination of the church which he has held. A similar form shall likewise be observed concerning sales which abbots have presumed to make, so that whatever has been sold without the knowledge of the bishops shall be recalled to the power of the bishop. But slaves donated to monks it shall not be permitted for an abbot to manumit; for we consider it unjust that, while monks perform daily rural labor, their slaves should enjoy the leisure of liberty.
V. Ne unus abbas duobus praesit monasteriis. Unum abbatem duobus monasteriis interdicimus praesidere.
VI. De cellis novis et congregatiunculis.
Cellas [T, 1, 2, cellulas] novas aut congregatiunculas monachorum absque notitia episcopi prohibemus institui.
VII. Ne clerici sine ordinatione episcopi sui publicum adire praesumant.
Clerici sine ordinatione episcopi sui adire vel interpellare publicum non praesumant; sed si pulsati fuerint, sequi ad saeculare judicium non morentur.
VIII. De rebus Ecclesia non alienandis. Nullus episcopus de rebus Ecclesiae suae sine conscientia metropolitani sui vendendi aliquid habeat potestatem, utili tamen omnibus commutatione permissa e.
IX. De clericis falsi testimonii convictis.
Si quis clericus in falso testimonio convictus fuerit, reus capitalis criminis censeatur.
X. De munificentia Ecclesiae.
V. That one abbot not preside over two monasteries. We forbid one abbot to preside over two monasteries.
VI. Concerning new cells and small congregations.
We forbid new cells or small congregations of monks to be established without the knowledge of the bishop.
VII. That clerics not presume to approach the public without the ordination of their own bishop.
Clerics shall not presume to approach or petition the public without the ordination of their own bishop; but if they have been summoned, let them not delay to follow to secular judgment.
VIII. Concerning the property of the Church not to be alienated. No bishop shall have the power to sell anything of the property of his Church without the knowledge of his metropolitan, though a beneficial exchange is permitted to all.
IX. Concerning clerics convicted of false testimony.
If any cleric has been convicted in false testimony, let him be judged guilty of a capital crime.
X. Concerning the munificence of the Church.
Quisquis clericus aliquid de munificentia Ecclesiae cui servierat adeptus, et ad summum sacerdotium alterius civitatis est aut fuerit ordinatus, quod dono accepit vel acceperit reddat; quod usu vel proprietate secundum instrumenti seriem probabitur emisse possideat.
XI. De haereticorum vel Judaeorum conviviis. Si superioris loci clericus haeretici cujuscunque clerici convivio interfuerit, anni spatium [T. 1, spatio] panem [B. R., T. 1, 2, pacem ] Ecclesiae non habebit: quod juniores clerici si praesumpserint vapulabunt. A Judaeorum vero conviviis etiam laicos constitutio nostra prohibuit, nec cum ullo clerico nostro panem comedat quisquis Judaeorum convivio fuerit inquinatus.
XII. De dando chrismate.
Presbyteros propter salutem animarum, quam in cunctis optamus, desperatis et decumbentibus haereticis, si conversionem suam subitam petant, chrismate permittimus subvenire: quod omnes conversuri si sani sunt ab episcopo noverint expetendum.
Whoever, being a cleric, has obtained anything from the munificence of the Church to which he had served, and has been or shall be ordained to the high priesthood of another city, let him return what he received or shall receive as a gift; what he is proved to have purchased by use or ownership according to the tenor of the instrument, let him possess.
XI. Concerning the banquets of heretics or Jews. If a cleric of a higher place has attended the banquet of any heretical cleric, for the space of a year he shall not have the bread of the Church; but if junior clerics presume to do so, they shall be flogged. From the banquets of Jews, moreover, our constitution has prohibited even laymen, nor shall anyone who has been defiled by the banquet of Jews eat bread with any cleric of ours.
XII. Concerning the giving of chrism.
To presbyters, for the salvation of souls, which we desire for all, we permit to come to the aid of despairing and dying heretics with chrism, if they seek their conversion suddenly: which all who are about to be converted, if they are healthy, should know must be sought from the bishop.
XIII. De episcopi testamento.
Si episcopus condito testamento aliquid de ecclesiastici juris proprietate legaverit, aliter non valebit nisi vel tantum de juris proprii facultate suppleverit.
XIV. De his qui remunerationem ecclesia possederint.
Clerici quod etiam sine precatoriis qualibet diuturnitate temporis de ecclesiae remuneratione possederint, cum auctoritate domini gloriosissimi principis nostri in jure proprietarium [U., in jus proprium] praescriptione temporis non vocetur, dummodo pateat ecclesiae rem fuisse.
XV. De diacono aut presbytero qui crimen capitale commiserit.
Si diaconus aut presbyter crimen capitale admiserit, ab officii honore depositus in monasterium retrudatur, ibique tantummodo quandiu vixerit communione sumenda.
XVI. De professione reformata.
Si quis accepta professaque poenitentia boni immemor ad saecularia relabatur, prorsus cummunicare non poterit, nisi professione [B. R., professioni] quam illicite praetermiserat reformetur.
XIII. Concerning the will of a bishop.
If a bishop, having made a will, has bequeathed anything from the property of ecclesiastical right, it shall not otherwise be valid unless he has made it good, at least in so far, from the resources of his own private right.
XIV. Concerning those who have possessed a remuneration of the church.
Whatever clerics have possessed of the church's remuneration, even without precatory letters, for however long a time, since by the authority of the lord our most glorious prince it is not called into ownership by prescription of time, provided it be clear that the thing belonged to the church.
XV. Concerning a deacon or presbyter who has committed a capital crime.
If a deacon or presbyter has committed a capital crime, let him be deposed from the honor of his office and thrust back into a monastery, and there only for as long as he lives let him receive communion.
XVI. Concerning the reformed profession.
If anyone, having accepted and professed penitence, forgetful of the good, slips back into secular matters, he cannot communicate at all, unless he is reformed by the profession which he unlawfully passed over.
XVII. De laicis qui crimen clericis objiciunt.
Laicis contra cujuslibet gradus clericum si quid criminale parant objicere, dummodo vera suggerant, proponendi permittimus potestatem.
XVIII. Ubi ponantur reliquiae sanctorum.
Sanctorum reliquias in oratoriis villaribus non ponantur, nisi forsitan clericos cujuscunque parochiae vicinos esse contingat, qui sacris cineribus psallendi frequentia famulentur: quod si illi defuerint, non ante proprii ordinentur, quam eis competens victus et vestitus substantia deputetur.
XIX. Altaria nisi lapidea non ungantur.
Altaria nisi lapidea chrismatis unguine non sacrentur ad celebranda divina officia: ordinem quem metropolitani tenent provinciales eorum observare debebunt.
XX. De damnati absolutione.
Si episcopus ante damnati absolutionem obitu rapiatur, correctum aut poenitentem successori licebit absolvere.
XVII. Concerning laymen who bring a charge against clerics.
If laymen prepare to bring any criminal charge against a cleric of whatever rank, provided they present the truth, we grant them the power to bring it forward.
XVIII. Where the relics of the saints are to be placed.
The relics of the saints are not to be placed in rural oratories, unless perhaps it happens that clerics of any parish are nearby who may serve the sacred ashes by frequent psalmody; but if these are lacking, they are not to be ordained before a suitable substance of food and clothing is assigned to them.
XIX. Altars are not to be anointed unless they are of stone.
Altars are not to be consecrated with the ointment of chrism for the celebration of the divine offices unless they are of stone; the provincials ought to observe the order which the metropolitans keep.
XX. Concerning the absolution of a condemned person.
If a bishop is taken by death before the absolution of a condemned person, it will be permitted to his successor to absolve him, corrected or penitent.
XXI. De lapsis in fide.
Lappis, id est, qui in catholica baptizati praevaricatione damnabili post in haeresim transierint, grandem redeundi difficultatem sanxit antiquitas: quibus nos annorum multitudine breviata poenitentiam biennii conditione infrascriptae observationis imponimus, ut praescripto biennio tertia die sine relaxatione jejunent, ecclesiam studeant frequentare, in poenitentum loco standi et orandi humilitatem noverint observandam, etiam ipsi cum catechumeni procedere commonentur abscedant: hoc si observare noluerint constituto tempore admittendis ad altarium observatio relaxetur; quam si arduam vel duram forte putaverint, statuta praeteritorum canonum complere debebunt.
XXII. De incestis conjunctionibus.
Incestis conjunctionibus nihil prorsus veniae reservamur, nisi cum adulterium separatione sanaverint: incestos vero nec ullo conjugii nomine praevalendos praeter illos, quos vel nominare funestum est, hos esse censemus: si quis relictam fratris, quae pene prius soror exstiterat, carnali conjunctione violaverit: si quis frater germanam uxoris accipiat: si quis novercam duxerit a: si quis consobrinae sobrinaeque se societ: quod ut a praesenti tempore prohibemus, ita ea quae sunt anterius instituta non solvimus: si quis relictae avunculi misceatur aut patrui vel privignae concubitu polluatur.
XXI. Concerning those who have fallen in the faith.
For those who have fallen—that is, those who were baptized in the catholic faith and afterward passed over into heresy through damnable prevarication—antiquity established a great difficulty of returning. For them, we, shortening the number of years, impose penance on the condition of a two-year term with the observance written below: that for the prescribed two years they fast without relaxation on the third day, strive to attend church frequently, know that they must observe humility in standing and praying in the place of the penitent, and are also admonished to proceed with the catechumens and then withdraw. If they are unwilling to observe this, the observance is to be relaxed for those to be admitted to the altar at the appointed time; but if perhaps they consider it arduous or hard, they shall be obliged to fulfill the statutes of the earlier canons.
XXII. Concerning incestuous unions.
For incestuous unions we reserve no pardon at all, unless they have healed the adultery by separation. But we judge that incestuous persons are in no way to be upheld under any name of marriage, beyond those whom it is grievous even to name: if anyone violates by carnal union his brother's widow, who had previously been almost a sister; if a brother takes his brother's wife; if anyone marries his stepmother; if anyone joins himself to his cousin or his cousin's daughter. And just as we forbid these from the present time, so we do not dissolve those things which were instituted earlier: if anyone has intercourse with his uncle's widow, or is polluted by the concubinage of his paternal uncle or his stepdaughter.
Sane quibus conjunctio illicita interdicitur, habebunt ineundi melioris conjugii libertatem.
XXIII. De poenitentia homicidarum.
De poenitentia homicidarum, qui saeculi leges evaserunt, hoc summa reverentia de eis inter nos placuit observari, quod antiqui Nicaeni canones decreverunt.
XXIV. De basilicis haereticorum.
Basilicas haereticorum, quas tanta execratione habemus exosas ut pollutionem earum purgabilem non putemus, sanctis usibus applicare despicimus: sane quas per violentiam nostris tulerant possumus revocare.
XXV. Si quis servum proprium occiderit.
Si quis servum proprium sine conscientia judicis occiderit, excommunicatione biennii effusionem sauguinis expiabit.
XXVI. Nullus sine remedio aut spe veniae ab Ecclesia repellatur.
Nullus sine remedio aut spe veniae ab Ecclesia repellatur, neve ulli, si aut poenituerit aut correxerit, ad veniam redeundi aditus obstruatur; sed cui forsitan discrimen mortis immineat damnationis constitutae tempora relaxantur. Quod si aegrorum accepto viatico revalescere fortasse contingat, statuti temporis spatia observare conveniat.
Certainly, those for whom unlawful union is forbidden shall have the liberty of entering into a better marriage.
XXIII. Concerning the penance of homicide.
Concerning the penance of those who have committed homicide and have evaded the laws of the world, we have resolved among us, with the greatest reverence, that what the ancient Nicene canons decreed be observed regarding them.
XXIV. Concerning the basilicas of heretics.
The basilicas of heretics, which we hold in such execration that we do not think their pollution can be purged, we disdain to apply to holy uses; yet those which they had taken from us by violence we can reclaim.
XXV. If anyone kills his own slave.
If anyone kills his own slave without the knowledge of a judge, he shall expiate the shedding of blood by excommunication for two years.
XXVI. No one is to be driven from the Church without remedy or hope of pardon.
No one is to be driven from the Church without remedy or hope of pardon, nor is the approach of returning to pardon to be blocked for anyone, if he has either repented or corrected himself; but for one who perhaps faces the danger of death, the appointed times of penance are relaxed. But if it should happen that the sick recover after receiving the viaticum, it is fitting that the spans of the appointed time be observed.
XXVII. De laicorum ordinatione.
Ne laicus nisi religione praemissa clericus ordinetur.
XXVIII. De puellarum monasteriis.
Monasterium puellarum non nisi probatae vita, aetatis provectae ad quascunque carum necessitates vel ministrationes permittantur intrare: ad faciendas vero missas qui ingressi fuerint statim exacto ministerio regredi festinabunt: alias autem nec clericus nec monachus juvenis ullum ad puellarum congregationem habebit accessum, nisi aut paterna aut germana necessitudo probetur admittere.
XXIX. De servis ad ecclesiam confugientibus.
Servus reatu atrociore culpabilis si ad ecclesiam confugerit, a corporalibus tantum suppliciis excusetur. De capillis vero aut quocunque opere placuit dominis juramenta uon exigi.
XXX. De horum canonum observatione.
Quocirca haec quae superna inspiratione communi consensu placuerunt si quis sanctorum antistitum, qui statuta praesentia subscriptionibus propi is firmaverunt, nec non et quos eorum Deus esse voluerit successores, relic a integritate observa nonis excesserit, reum se divinitatis pariter et fraternitatis judicio futurum esse cognoscat.
XXVII. Concerning the ordination of laymen.
A layman shall not be ordained a cleric unless a religious profession has preceded.
XXVIII. Concerning monasteries of maidens.
No one shall be permitted to enter a monastery of maidens, except men of proven life and advanced age, for whatever necessities or ministrations of theirs; but those who have entered to perform masses shall, as soon as the ministry is completed, hasten to return; otherwise neither a young cleric nor a young monk shall have any access to a congregation of maidens, unless either paternal or brotherly kinship is proven to admit him.
XXIX. Concerning slaves who flee to the church.
A slave guilty of a more atrocious crime, if he has fled to the church, shall be excused only from corporal punishments. But concerning his hair or any work whatsoever, it has pleased that oaths not be demanded from the masters.
XXX. Concerning the observance of these canons.
Wherefore, if anyone of the holy bishops, who have confirmed these present statutes by their own subscriptions, and also those whom God has willed to be their successors, shall depart from the integrity of the observance, let him know that he will be guilty before the judgment of both the Godhead and the brotherhood.
Avitus episcopus constitutiones nostras, id est sancta sacerdotum provinciae Viennensis relegi et subscripsi die et tempore Kalendarum mensis octavi, Agapeto [B. R., Agapio] consule. In hac synodo subscripserunt episcopi viginli tres c.
XXXIV CONCILIUM CARPENTORATENSE.
267-268 Carpentoratae convenientes hujusmodi ad nos querela pervenit, quod ea quae a quibuscumque fidelibus parochiis conferuntur ita ab aliquibus episcopis praesumantur, ut aut parum aut prope nihil ecclesiis quibus coliata fuerant relinquatur.
Hoc nobis justum et rationabile visum est, ut si ecclesia civitatis ejus (U., G., hujus] cui episcopus praeest, ita est idonea ut Christo propitio nihil indigeat, quidquid parochiis fuerit derelictum, clericis qui ipsis parochiis deserviunt vel reparationibus basilicarum rationabiliter dispensetur: si vero episcopum multas expensas vel a minorem substantiam habere constiterit, parochiis quibus largior fuerit collata substantia, hoc tantum quod clericis vel architectis rationabiliter sufficiat reservetur: quod autem amplius fuerit, propter expensas episcopus ad se debeat revocare, ita tamen ut nihil de facultatula ipse vel de ministerio cleri loci Ipsius licentiam habeat minuendi.
Avitus, bishop, I have read and subscribed to our constitutions, that is, those of the holy priests of the province of Vienne, on the day and at the time of the Kalends of the eighth month, in the consulship of Agapetus. In this synod twenty-three bishops subscribed.
XXXIV COUNCIL OF CARPENTRAS.
267-268. A complaint of this kind reached us as we assembled at Carpentras: that the things which are conferred on parishes by any of the faithful are so presumed upon by certain bishops that little or almost nothing is left to the churches to which they were conferred.
This seemed to us just and reasonable: that if the church of the city over which the bishop presides is so well provided that, by the favor of Christ, it lacks nothing, then whatever has been left to the parishes shall be reasonably dispensed to the clerics who serve those parishes or for the repair of the basilicas. If, however, it is established that the bishop has many expenses or too small a substance, then for the parishes to which a more generous substance has been conferred, only so much shall be reserved as may reasonably suffice for the clerics or the builders; but what is more, the bishop should reclaim for himself on account of expenses, yet in such a way that he himself, or by the ministry of the clergy of that place, has no license to diminish anything of that little fund.
Hoc etiam placuit custodiri, ut sequenti anno in vico Vasensi debeat concilium congregari. In hac constitutione subscripserunt episcopi quindecim.
XXXV CONCILIUM ARVERNENSE PRIMUM.
I. Quid prius in synodo tractandum.
In primis placuit, ut quoties secundum statuta Patrum sancta synodus congregatur, nullus episcoporum aliquam prius causam suggerere audeat quam ea quae ad emendationem vitae, ad severitatem regulae, ad animae remedia pertinent finiantur.
II. De episcopis ordinandis.
Placuit etiam, ut sacrum quis pontificis honorem non praemiis quaerat sed meritis, ne divinum videatur munus rebus comparare sed moribus, atque eminentissimae dignitatis apicem electione conscendat omnium, non favore paucorum. Sit in eligendis sacerdotibus cura praecipua, quia irreprehensibiles esse convenit quos praeesse neccsse est corrigendis: diligenter quis inspiciat pretium dominici gregis, ut sciat quod meritum constituendi deceat esse sacerdotis. Episcopatum ergo desiderans electione clericorum vel civium, consensu etiam metropolitani ejusdem provinciae, pontifex ordinetur: non patrocinia potentum adhibeat, non calliditate subdola ad conscribendum decretum alios hortetur praemiis, alios timore compellat; quod qui fecerit ecclesiae cui indigne praeesse cupit communione privabitur.
It was also decided to observe this, that in the following year a council should be assembled in the village of Vaison. Fifteen bishops subscribed to this constitution.
COUNCIL OF CLERMONT, THE FIRST.
I. What must be treated first in a synod.
In the first place it was decided that, as often as a holy synod is assembled according to the statutes of the Fathers, no bishop shall dare to bring forward any case before those matters are settled which pertain to the amendment of life, to the strictness of the rule, and to the remedies of the soul.
II. Concerning the ordination of bishops.
It was also decided that no one should seek the sacred honor of the pontificate by bribes but by merits, lest the divine gift be seen to be purchased by wealth rather than by character, and that he ascend the summit of the most eminent dignity by the election of all, not by the favor of a few. There must be especial care in choosing priests, because it is fitting that those be irreproachable who must be set over others to be corrected; let each one diligently consider the worth of the Lord's flock, that he may know what merit of a priest it befits to appoint. Therefore, one who desires the episcopate is to be ordained bishop by the election of the clergy or citizens, with also the consent of the metropolitan of the same province; let him not employ the patronage of the powerful, nor by crafty cunning urge some to draw up a decree with bribes and compel others by fear; whoever does this shall be deprived of communion with the church over which he unworthily desires to preside.
III. De palliis ecclesia: ne clerici a potentibus erigantur: et de facultatum ecclesiae raptoribus.
Observandum de palliis ecclesiae vel ministeriis divinis, ne defunctorum corpuscula obvolvantur. Ne a potentibus saeculi clerici contra episcopos suos ullo modo erigantur. Qui resculam ecclesiae vel ejus facultatulam auferre cupiunt excludantur.
IV. Ne Christiani Judaeis matrimonio jungantur.
Si quis Judaicae pravitati jugali societate conjungitur, id est si seu Christiano Judaea, sive Judaeo Christiana mulier carnali consortio misceatur, quicunque horum tantum nefas admisisse noscuntur, a Christiano coetu atque convivio et a communione Ecclesiae protinus segregentur.
V. De dominici corporis velamine.
Ne opertorio dominici corporis sacerdotis unquam corpus dum ad tumulum evehitur obtegatur, et sacro velamine usibus suis reddito, dum honorantur corpora, altaria polluantur.
III. Concerning the church's pallia: that clerics are not to be raised up by the powerful: and concerning the plunderers of the church's property.
It must be observed concerning the church's pallia or the divine ministries, that the bodies of the dead are not to be wrapped in them. Nor are clerics to be raised up in any way by the powerful of this world against their own bishops. Those who desire to take away the church's little property or its small possession are to be excluded.
IV. That Christians are not to be joined to Jews in marriage.
If anyone is joined to Jewish depravity in marital union, that is, whether a Jewish woman is mixed with a Christian man, or a Christian woman with a Jewish man in carnal intercourse, whoever is known to have committed so great a wickedness is to be straightway separated from the Christian assembly and fellowship and from the communion of the Church.
V. Concerning the covering of the Lord's body.
The body of a priest is never to be covered with the covering of the Lord's body while it is being carried to the tomb, and when the sacred veil has been returned to its own uses, while bodies are honored, the altars are polluted.
VI. Ne ad nuptiarum ornatum ministeria divina praestentur.
Ne ad nuptiarum ornatum ministeria divina praestentur, ne dum improborum tactu vel pompa saecularis luxuriae polluuntur, ad officia sacri ministerii videantur indigna.
VII. Ne Christianis Judaei praeficiantur.
Ne Judaei Christianis populis judices praeponantur.
VIII. De parochiis ab episcopo alieno non invadendis.
Ne parochias cujuslibet episcopi alterius civitatis episcopus canonum temerator invadat, et vesanae cupiditatis facibus inflammatus, suis quodammodo non contentus, rapiat aliena.
IX. De alterius clericis non suscipiendis.
Nullus episcopus alterius clericum contra voluntatem episcopi sui suscipere audeat aut sacerdotio prorogare.
X. De incestis conjunctionibus.
Si quis relictam fratris, sororem uxoris, privignam, consobrinam, sobrinam vel relictam item patrui atque avunculi carnalis contagii crediderit consortio violandam, et ausu sacrilego auctoritatem divinae legis ac jura naturae praeruperit, et cui charitatis ac pii affectus solatia exhibere debuerat suorum hostis ac pudicitiae expugnator vim inferre tentaverit, apostolicae constitutionis sententia feriatur, et quandiu in tanto versatur scelere a Christiano coetu atque convivio simulque Ecclesiae matris communione privabitur.
VI. That divine ministries are not to be provided for the adornment of weddings.
Divine ministries are not to be provided for the adornment of weddings, lest, while they are defiled by the touch of the wicked or by the pomp of worldly luxury, they be seen to be unworthy of the offices of sacred ministry.
VII. That Jews are not to be set over Christians.
Jews are not to be placed as judges over Christian peoples.
VIII. That the parishes of another bishop are not to be invaded.
Let not a bishop of another city, a despiser of the canons, invade the parishes of any bishop, and, inflamed by the torches of mad greed, as if in some way not content with his own, seize what belongs to others.
IX. That the clerics of another are not to be received.
Let no bishop dare to receive the cleric of another against the will of his own bishop, or to advance him to the priesthood.
X. Concerning incestuous unions.
If anyone thinks that his brother's widow, his wife's sister, his stepdaughter, his cousin, his niece, or likewise the widow of his paternal or maternal uncle is to be violated by the union of carnal defilement, and by sacrilegious daring breaks through the authority of divine law and the laws of nature, and attempts to bring force against one to whom he ought to show the consolations of charity and pious affection, as an enemy of his own kin and an assailant of chastity, let him be struck by the sentence of the apostolic constitution, and for as long as he is engaged in so great a crime let him be deprived of the Christian assembly and banquet and likewise of communion with Mother Church.
XI. De continentia clericorum.
Cum presbyteri atque diaconi sublimi dignitatis apice prorogantur, actibusque omnino renuntient saeculi, et ad sacrum electi mysterium [Ae., B. R., ministerium] repudient carnale consortium ac permixtionis pristinae contubernium permutent germanitatis affectu: et quisquis ille est presbyter atque diaconus, divino munere benedictione percepta, uxori prius suae frater illico efficiatur ex conjuge.
XII. De sacerdotum incontinentia.
Quosdam reperimus ardore libidinis inflammatos abjecto militiae cingulo vomitum pristinum et inhibita rursus conjugia repetiisse, atque incesti quodammodo crimine sacerdotium violasse, quod nati etiam filii prodiderunt: quod quisquis fecisse cognoscitur, omni in perpetuum quam admisso jam crimine perdidit dignitate privabitur.
XIII De fraudatoribus.
Si cujuscunque munuscula quacunque sanctis scriptura collata nefaria quis calliditate fraudaverit, invaserit, retentaverit atque suppresserit, et non statim a sacerdote commonitus Deo collata reddiderit, ab Ecclesiae catholicae communione pellatur.
XI. On the continence of clerics.
When presbyters and deacons are advanced to the summit of lofty dignity, and renounce entirely the acts of the world, and, chosen for the sacred mystery, reject carnal union and exchange the companionship of their former mingling for the affection of brotherhood: whoever that presbyter or deacon is, having received the blessing by divine gift, let him forthwith become a brother to her who was previously his wife, instead of a husband.
XII. On the incontinence of priests.
We have found certain men inflamed with the heat of lust who, casting off the belt of service, have returned to their former vomit and again taken up the marriages that had been forbidden, and have violated the priesthood by a crime, as it were, of incest, which even the sons born of them have disclosed. Whoever is known to have done this shall be deprived forever of all the dignity which he has already lost by the crime he has committed.
XIII. On defrauders.
If anyone by wicked cunning defrauds, seizes, withholds, or suppresses any gifts whatsoever conferred on the saints of Scripture, and, when admonished by the priest, does not at once restore to God what was conferred, let him be expelled from the communion of the catholic Church.
XIV. De praecipuis festivitatibus cum episcopo in civitate peragendis.
Si quis presbyter aut diaconus neque in civitate neque in parochiis canonicus esse dignoscitur, sed in villulis habitans in oratoriis officio sancto deserviens celebrat divina mysteria, festivitates praecipuas. Domini Natale, Pascha, Pentecosten, et si quae principales festivitates sunt reliquae, nullatenus alibi nisi cum episcopo suo in civitate teneat: quicunque sunt cives natu majores, pari modo in urbibus ad pontifices suos in praedictis festivitatibus veniant. Quod si qui improba temeritate contempserint, iisdem festivitatibus, iit quibus in civitate adesse despiciunt communione pellantur.
XV. De bono clericorum testimonio.
Episcopus, presbyter atque diaconus ita sauctae conscientiae luce resplendeant, ut effugiant probitate actuum maledicorum obloquia: testimonium in se divinum implere contendant quod Dominus ait: Videntes vestra bona opera glorificent Patrem vestrum qui est in coelis.
XIV. On the principal feasts to be celebrated with the bishop in the city.
If any presbyter or deacon is found to be neither a canon in the city nor in the parishes, but, living in small villages and serving the holy office in oratories, celebrates the divine mysteries, he shall by no means hold the principal feasts—the Lord's Nativity, Easter, Pentecost, and whatever other principal feasts there are—anywhere else than with his bishop in the city. Likewise, all who are citizens of higher birth shall come in the cities to their pontiffs on the aforesaid feasts. But if any, with wicked rashness, despise this, they shall be expelled from communion on those same feasts on which they disdain to be present in the city.
XV. On the good testimony of clerics.
Let the bishop, presbyter, and deacon so shine with the light of a holy conscience that by the probity of their acts they escape the slanders of the wicked; let them strive to fulfill in themselves the divine testimony which the Lord spoke: Seeing your good works, let them glorify your Father who is in heaven.
XVI. Ne clerici cum extraneis habitent mulieribus.
Igitur auctoritate canonica atque mansura in aevum constitutione sancimus, ut fugiatur ab omnibus clericis extranearum mulierum culpanda libertas: et tantum cum avia, matre, sorore vel nepte, si necessitas tulerit, habitent: de quibus nominibus, ut priorum canonum series continet, nefas est aliud quam natura constituit suspicari. In cubiculo etiam horum atque cellario vel familiari quolibet servitio neque sanctimonialis ulla neque extranea mulier sit, neque ancilla ullo modo admittatur: quod si quis praeceptorum Dei immemor crediderit contemnendum, sciat se auctoritate canonica communionis sine dubio subire jacturam.
XXXVI EPISTOLA VEL CONCILIUM DE CIVITATE ARVERNENSI
AD REGEM THEODOBERTUM DIRECTA.
Domino illustrissimo atque praecellentissimo domino et filio Theodoberto regi Honoratus, Hilarius, Gregorius, Soricius, Necetius, Flavius, Domitius, Dalmatius, Lupus, Sperius et Desideratus a.
XVI. That clerics are not to live with foreign women.
Therefore, by canonical authority and by a constitution destined to endure forever, we decree that the blameworthy freedom of foreign women be shunned by all clerics: and let them live only with a grandmother, mother, sister, or granddaughter, if necessity requires it: concerning which names, as the series of earlier canons holds, it is sacrilege to suspect anything other than what nature has established. Moreover, in their bedchamber and also in their storeroom or any familiar service, let no nun or foreign woman be present, nor let a maidservant be admitted in any way: but if anyone, unmindful of the precepts of God, should believe this to be contemptible, let him know that by canonical authority he will without doubt undergo the loss of communion.
XXXVI. Letter or Council concerning the city of Arvernum
Sent to King Theodebert.
To the most illustrious lord and most excellent lord and son, King Theodebert, Honoratus, Hilarius, Gregorius, Soricius, Necetius, Flavius, Domitius, Dalmatius, Lupus, Sperius, and Desideratus.
Dum in Arverna urbe ad replicanda canonum statuta vel studio elucidandae legis ecclesiasticae his qui dubietate regendae vitae propriae forsitan premebantur cultores vestri ecclesiarum vestrarum episcopi pariter sederemus, plurimorum ad nos suae desperationis remedium flagitantium turba confluxit, sperantes ut non minus pro regni vestri felicitate, quam pro sua consolatione pietatem vestram nostra humilitas exoraret, ut nunc per suggestionem nostram justitiae et pietatis vestrae auribus intimaretur, ut nullum de rebus vel de possessiunculis propriis alienum pietas vestra permitteret, ut dum unius regis quisque potestati ac dominio subjacet, in alterius sorte positam cujuscunque ut assolet impetitione non amitteret facultatem: quod nos de vestri culminis justitia et pietate fidentes non credimus denegandum, ut dum plurimorum necessitatibus justa ut credimus et Deo placentes suggestione consulimus, prosperitatem regno vestro et repensationem coelestis Domini per indultam pietatis gratiam habeatis [Ae., augeatis].
While we were sitting together in the city of Arverna, your churches' bishops, your devoted servants, both to review the statutes of the canons and with zeal to elucidate the law of the Church for those who were perhaps burdened by doubt about governing their own lives, a crowd of very many gathered to us, seeking the remedy for their desperation, hoping that our humility would entreat your piety no less for the felicity of your kingdom than for their own consolation, so that now through our suggestion it might be made known to the ears of your justice and piety, that your piety would permit no one to be deprived of his own property or little possessions, so that while each person is subject to the power and dominion of one king, he should not lose the capacity for whatever has been placed in another's lot, through the claim of anyone, as is customary; trusting in the justice and piety of your highness, we do not believe this should be denied, so that while we provide for the needs of very many by a suggestion that is, as we believe, just and pleasing to God, you may have prosperity for your kingdom and recompense from the heavenly Lord through the granted grace of piety [Ae., increase it].
Unde reverentissime ut dignum est sospitantes quaesumus ut hoc nostrae petitioni divino intuitu pietas vestra non deneget, ut tum rectores ecclesiarum vestrarum, cum universos clericos atque etiam saeculares sub regni vestri conditione manentes, nec non ad regnorum patrum vestrorum dominium pertinentes, de quo in sorte vestra est extraneos, de qua habere proprium semper visi sunt, non permittatis existere, ut securus quicunque proprietatem suam possidens debita tributa dissolvat domino in cujus sorte possessio sua pervenit, quod et thesauris vestris omnino utilius esse censemus, si semper pietatem vestram salvata possessio consuetudinariam intulerit functionem, et nos peculiarius clementia vestra consolatur, si obtentu hujuscemodi petitionis nos quoque vestra fecerit gratulari statuta. Deo propitio synodus infrascripta apud Ecclesiam Arvernam sub die vi idus Novembris post consulatum Paulini Junioris.
Therefore, most reverend sirs, as is fitting, we who are in good health ask that your Piety, with divine regard, not deny this our petition: that you not permit the rulers of your churches, together with all clerics and even secular persons remaining under the condition of your kingdom, and also those belonging to the dominion of the kingdoms of your fathers—concerning which, among those outside your lot, you have always been seen to hold property of your own—to be [otherwise]; so that each one, secure in possessing his own property, may pay the due taxes to the lord into whose lot his possession has come. We judge this to be altogether more useful even for your treasuries, if a preserved possession has always brought in the customary payment to your Piety, and your Clemency consoles us more particularly if, by the obtaining of a petition of this kind, it makes us also rejoice in your statutes. By the favor of God, the synod written below [was held] at the Church of Arverna on the sixth day before the Ides of November, after the consulship of Paulinus Junior.
XXXVII CONCILIUM ARVERNENSE SECUNDUM.
273-274 Ubi beatus Petrus divinitus inspiratus, et confessione sua omnibus credentibus profuturus: Tu es inquit, Christus Filius Dei vivi, nec immerito beatus pronuntiatur a Domino, et a principali ad divinam gratiam referendum est, quando vota principum concordant animis sacerdotum; ut dum sit pontificale concilium, normam vivendi teneat capitulatio [Ae., recapitulatio] antiqua canonum vel ut locus tempusque est, in quibuscunque titulis veteribus adhaerens nova constitutio sanctionum. Igitur cum clementissimus princeps dominus a triumphorum titulis invictissimus Childebertus rex per amorem sacras fidei et statum religionis in Aurelianensi urbe congregasset in unum Dei sacerdotes, cupiens ex ore Patrum audire quod sacrum est, quod pro ecclesiastico ordine auctoritate promitur pastorali, et venientibus sit norma et praesentibus disciplina quae conveniant a praesenti tempore in posterum custodire, praestante [U., separari] Deo signanter ex titulis.
XXXVII THE SECOND COUNCIL OF CLERMONT.
273-274 Here, where blessed Peter, divinely inspired and destined by his confession to benefit all believers, says, "You are the Christ, the Son of the living God," and is deservedly pronounced blessed by the Lord, and where the matter must be referred from the prince to divine grace, when the vows of princes are in harmony with the minds of priests, so that while there is a pontifical council, the ancient capitulation [or recapitulation] of the canons may hold the norm of living, or, as the place and time require, adhering to the old titles in whatever matters, a new constitution of sanctions. Therefore, when the most clement prince, the lord Childebert, king most invincible by the titles of his triumphs, through love of the sacred faith and the state of religion, had gathered the priests of God into one in the city of Orleans, desiring to hear from the mouth of the Fathers what is sacred, what is brought forth for the ecclesiastical order by pastoral authority, and what may be a norm for those coming and a discipline for those present, things fitting to be observed from the present time into the future, with God providing, distinctly from the titles.
I. De confirmatione damnationis sectarum Eutychetis et Nestorii.
Renovatam itaque nefariam sectam, quam auctor male sibi conscius, et a vivo sanctae fidei catholicae fonte discedens sacrilegus quondam condidit Eutyches vel si quaeque a venefico similiter impio sunt prolata Nestorio, quas etiam sectas sedes apostolica sancta condemnat, similiter et nos easdem, cum suis auctoribus et sectatoribus execrantes praesentis constitutionis vigore anathematizamus atque damnamus, rectum atque apostolicum in Christi nomine fidei ordinem praedicantes.
II. De excommunicatione pro levibus non impendenda.
Nullus sacerdotum quemquam rectae fidei hominem pro parvis et levibus causis a communione suspendat, praeter eas culpas pro quibus antiqui Patres ab Ecclesia arceri jusserunt committentes.
III. Ne clerici cum extraneis mulieribus habitent.
I. Concerning the confirmation of the condemnation of the sects of Eutyches and Nestorius.
Therefore, renewing the wicked sect which Eutyches, an author conscious of his own evil and a sacrilegious man who departed from the living fountain of the holy catholic faith, once established, or whatever things were similarly brought forth by the sorcerer Nestorius, likewise impious—which sects the holy apostolic see also condemns—we likewise, execrating them together with their authors and followers, by the force of the present constitution anathematize and condemn them, proclaiming in the name of Christ the right and apostolic order of the faith.
II. Concerning excommunication not to be imposed for light matters.
Let no one of the priests suspend from communion any man of right faith for small and light causes, except for those faults on account of which the ancient Fathers ordered that those who commit them be kept from the Church.
III. That clerics not dwell with foreign women.
Ut nullus episcopus, presbyter aut diaconus extranearum mulierum intra domum praesumat habere solatium, et cui etiam pro utilitate sua aliquam familiarius regendam committat, quod etiam et propinquis feminis horis indecentibus similiter prohibemus, ne sub concessa sibi licentia parentali ab earum sequipedis memoratorum vita vel opinio polluatur. Quod si episcopi nunc vetita uti sibi sub quadam praesumptione voluerint, anno uno a metropolitano vel a comprovincialibus ab officio deponantur [Ae., B. R., T. 1, suspendantur]: clerici autem a propriis episcopis modo qui supra scriptus est corrigantur.
IV. De clericis conjugatis.
Si quis clericus post actam benedictionem cujuslibet loci vel ordinis ad conjugale torum denuo, jam sibi illicitum, redire praesumpserit, usque in diem vitae suas ab ordine accepti ordinis, sicut habent Patrum antiqui canones, ac officio deponatur ei tantummodo communione concessa.
That no bishop, presbyter, or deacon presume to keep the company of foreign women within his house, and that he not commit any of them to be managed more intimately for his own convenience; which we likewise forbid also in the case of related women at indecent hours, lest, under the license granted to them on account of kinship, his life or reputation be defiled by their attendants among the aforementioned persons. But if bishops should now wish to use the things forbidden to them under some presumption, let them be deposed from office for one year by the metropolitan or by the fellow provincial bishops [Ae., B. R., T. 1: suspended]; but clerics shall be corrected by their own bishops in the manner written above.
IV. Concerning married clerics.
If any cleric, after the blessing has been performed for whatever place or rank, presumes to return again to the marriage bed, now unlawful for him, let him be deposed from the rank of the order he received, and from office, even to the day of his life, just as the ancient canons of the Fathers have it, with only communion granted to him.
V. Ne episcopus alienum clericum promoveat.
Ut nullus clericum seu lectorem alienum sine sui cessione pontificis vel promovere vel sibi quibusque conditionibus audeat vindicare: quod si quis hanc constitutionem fuerit quacunque praesumptione transgressus, memoratae personae ab eo, cui sunt debitae seu ecclesiastico jure sive proprio, revocatae, quia illicita vacatione [B. R., T. 1, vocatione] discesserunt, ab officio vel honore suscepto juxta arbitrium sui pontificis suspendantur: episcopus vero qui ordinaverit, sex menses tantum missas facere non praesumat.
VI. Ne servi ordinentur.
Ut servum qui libertatem a dominis propriis non acceperit aut etiam liberum nullus episcoporum absque ejus tantum voluntate cujus aut servus est aut absolvisse [U., absolutus esse] dignoscitur, clericum audeat ordinare: quod quisquis fecerit, is qui ordinatus est a domino revocetur; et ille qui est collator ordinis, si sciens fecisse probatur, sex mensibus tantum missam facere non praesumat.
V. That a bishop not promote another's cleric.
That no one presume either to promote another's cleric or reader without the cession of his own pontiff, or to claim him for himself under any conditions whatsoever; but if anyone shall have transgressed this constitution by any presumption whatever, the aforesaid persons, recalled by him to whom they are owed either by ecclesiastical law or by his own, because they departed by an illicit vacation [B. R., T. 1: vocation], shall be suspended from the office or honor they have received according to the judgment of their own pontiff; but the bishop who ordained him shall not presume to celebrate masses for six months only.
VI. That slaves not be ordained.
That no bishop presume to ordain as a cleric a slave who has not received liberty from his own masters, or even a free man, without the will of him only whose slave he is or whom he is known to have absolved [U: to have been absolved]; whoever does this, he who has been ordained shall be recalled by his master; and he who is the conferrer of the order, if he is proven to have done it knowingly, shall not presume to celebrate mass for six months only.
Si vero saecularium servus esse convincitur, ei qui ordinatus est benedictione servata, honesto ordine domino suo impendat obsequium; quod si saecularis dominus amplius eum voluerit inclinare, ut sacro ordini inferre videatur injuriam, duos servos, sicut et antiqui canones habent, episcopus qui eum ordinavit domino saeculari restituat; et episcopus eum quem ordinavit ad Ecclesiam suam revocandi habeat potestatem.
VII. De manumissis in ecclesia.
Et quia plurimorum suggestione comperimus eos, qui in ecclesiis juxta parochitanam consuetudinem a servitio fuissent absoluti, pro libitu quorumcunque iterum ad servilium revocari, impium esse tractavimus, ut quod in ecclesia Dei consideratione a vinculo servitutis absolvitur irritum habeatur. Adeo pietatis causa communi consilio placuit observandum, ut quaecunque mancipia ab ingenuis dominis servitute laxantur, in ea libertate maneant quam tunc a dominis perceperant: hujusmodi quoque libertas, si a quocunque pulsata fuerit, cum justitia ab ecclesiis defendatur, praeter eas culpas quibus leges collatas servis revocare jusserant libertates.
If however he is proven to be a slave of secular persons, let him, with the blessing of ordination preserved, render obedience to his master in honorable order; but if the secular master wishes to lower him further, so as to seem to inflict injury upon the sacred order, the bishop who ordained him shall restore two slaves to the secular master, as the ancient canons also have it; and the bishop shall have the power to recall the one whom he ordained to his own Church.
VII. Concerning those manumitted in the church.
And because by the suggestion of many we have learned that those who in the churches, according to the parochial custom, had been absolved from servitude are again, at the pleasure of certain persons, recalled to servile status, we have judged it impious that what is absolved from the bond of servitude in the Church of God out of reverence should be held void. Therefore, for the sake of piety, by common counsel it has pleased us to observe that whatever slaves are released from servitude by freeborn masters shall remain in that liberty which they then received from their masters; and liberty of this kind, if it is assailed by anyone, shall be defended with justice by the churches, except for those offenses for which the laws had ordered that liberties granted to slaves be revoked.
VIII. Ne quis defuncto episcopo ejus facultates assumat.
Ut in civitate ubi pontifex jure humanae conditionis obierit, nullus episcopus ante subinstitutionem reparati per ordinem successoris aut in civitate aut per parochias ordinare clericos aul altaria audeat consecrare, vel quidquam de rebus Ecclesiae praeter humanitatem praesumat auferre: quod si quisquis temerario ausu statuta transcenderit, conventus ab instituto pontifice, verecundiae consulens sine dilatione [Ae., dilatione ablata] restituat. Si vero suae libertatis arbitrio vel quorumcunque precibus actus quamcunque personam aut promovere aut contra hoc interdictum ire praesumpserit, anno integro missas tantum facere non praesumat.
IX. Nullus laicus ante anni conversionem episcopus ordinetur.
Ut nullus ex laicis absque anni conversione praemissa episcopus ordinetur, ita ut intra anni spatium a doctis et probatis viris disciplinis et regulis spiritualibus plenius instituatur [U., G., instruatur]: quod si hoc quisque episcoporum transcendere quacunque conditione praesumpserit a, anno integro ab officio vel charitate fratrum habeatur extraneus.
VIII. That no one should take possession of a deceased bishop's property.
That in a city where a pontiff has died by the law of the human condition, no bishop, before the sub-installation of a successor duly restored in order, shall presume either in the city or throughout the parishes to ordain clerics or to consecrate altars, or to take away anything from the goods of the Church beyond what humanity requires; but if anyone by rash daring shall have transgressed these statutes, being summoned by the established pontiff, having regard for propriety, he shall restore it without delay. If however by the judgment of his own liberty or moved by the entreaties of certain persons he shall presume to promote any person whatsoever, or to go against this interdict, let him not presume to celebrate masses for a full year, except only [as permitted].
IX. That no layman should be ordained bishop before the turning of a year.
That no one from among the laity should be ordained bishop without the turning of a year having first been completed, so that within the space of a year he may be more fully instructed by learned and approved men in disciplines and spiritual rules; but if any bishop whatsoever shall presume to transgress this under any condition, for a full year let him be held estranged from his office and from the charity of the brethren.
X. Nullus episcopatum pretio aut praemiis obtineat.
Ut nulli episcopatum quolibet pacto liceat praemiis aut comparatione adipisci, sed sicut in antiquis canonibus tenetur scriptum tum consensu cleri et plebis a metropolitano vel quem in vice sua permiserit cum comprovincialibus pontifex consecretur: quod si quis hanc regulam per contemptionem hujus sanctae constitutionis excesserit, eum qui per praemia ordinatus fuerit statuimus removendum.
XI. Nullus invitus ordinetur episcopus.
Item sicut antiqui canones decreverunt nullus invitis detur episcopus, sed nec oppressione potentium personarum ad consensum faciendum cives aut clerici, quod dici nefas est, inclinemur; quod si factum fuerit, ipse episcopus qui magis per violentiam quam per decretum legitimum ordinatur, ab indepto pontificatus honore in perpetuum [T, 1,2, perpetuo ] deponatur.
X. That no one should obtain a bishopric by price or bribes.
That it be lawful for no one to obtain a bishopric by any pact whatsoever through bribes or purchase, but as is held written in the ancient canons, then by the consent of the clergy and the people let a pontiff be consecrated by the metropolitan, or by whom he has permitted in his stead, together with the comprovincial bishops. But if anyone through contempt of this holy constitution shall transgress this rule, we decree that he who has been ordained through bribes is to be removed.
XI. That no one be ordained bishop against his will.
Likewise, as the ancient canons have decreed, let no bishop be given to the unwilling, nor let us, by the oppression of powerful persons, be inclined to give consent—citizens or clergy—which is a thing unlawful to say. But if it has been done, the bishop himself who is ordained rather through violence than through a legitimate decree is to be deposed in perpetuity from the honor of the pontificate he has undertaken.
XII. Nullus vivente episcopo supponatur.
Ut nullus vivente episcopo alius supponatur aut superordinetur episcopus nisi forsitan in ejus locum quem capitalis culpa dejecerit.
XIII. De eleemosynis non alienandis.
Ne cui liceat res vel facultates ecclesiis aut monasteriis vel xenodochiis pro quacunque eleemosyna delegatas retentare, alienare atque subtrahere: quod quisquis fecerit, tanquam necator pauperum, antiquorum canonum sententiis constrictus ab ecclesiae liminibus tandiu excludatur quandiu ab ipso ea quae sunt ablata vel retenta reddantur.
XIV. Nullus alterius Ecclesiae res accipere praesumat.
Ut nullus episcoporum aut cujuslibet ordinis clericus vel alia quaeque persona quibuslibet conditionibus seu in uno regno seu in alio positus alterius cujuscunque Ecclesiae res aut petat aut praesumat accipere: quod si fecerit, tandiu habeatur a communione altaris vel ab omnium fratrum ac filiorum charitate suspensus, donec ipsi Ecclesiae cujus directo ordine juris est ablato restituat.
XII. That no one be appointed while the bishop is alive.
That no other bishop be appointed or ordained in place of one who is alive, unless perhaps in the place of him whom a capital offense has deposed.
XIII. Concerning alms that are not to be alienated.
That it be lawful for no one to retain, alienate, or withdraw property or resources delegated to churches or monasteries or hospices for any alms whatsoever; and whoever does this, as a slayer of the poor, bound by the judgments of the ancient canons, shall be excluded from the thresholds of the church for as long as those things which were taken away or retained are not restored by him.
XIV. That no one presume to receive the property of another church.
That no one of the bishops or a cleric of any order or any other person whatsoever, placed under any conditions whether in one kingdom or in another, seek or presume to receive the property of any other church whatsoever; and if he does this, he shall be held suspended from communion of the altar and from the charity of all the brothers and sons for as long as he does not restore it to the church itself whose right it is in direct order, once it has been taken away.
XV. De conservatione xenodochii Lugdunensis.
De xenodochio vero quod piissimus rex Childebertus vel conjugalis sua Guldragoto regina in Lugdunensi urbe inspirante Domino condiderunt, cujus institutionis ordinem vel expensam, rationem patentibus ipsis, manuum nostrarum subscriptione firmavimus, visum est pro Dei contemplatione junctis nobis in unum permansura auctoritate decernere, ut quidquid praefato xenodochio aut per supradictorum regum oblationem aut per quorumcunque fidelium eleemosynam co(??)latum aut conferendum est, in quibuscunque rebus aut corporibus, nihil exinde ad se quolibet tempore antistes Ecclesiae Lugdunensis vocet aut ad jus Ecclesiae transferat: aut succedentes sibi per temporum ordinem sacerdotes non solum aut de facultate xenodochii ipsius stabilita aut de constitutione nihil minuant, sed dent operam qualiter rei ipsius stabilitas in nullam partem detrimentum aut diminutionem in aliquo patiatur; providentes intuitu retributionis aeternae, ut propositi semper strenui ac Deum timentes decedentibus instituantur, et cura aegrotantium ac numerus vel exceptio peregrinorum secundum inditam institutionem inviolabili semper stabilitate permaneat.
XV. Concerning the preservation of the xenodochium of Lyon.
As for the xenodochium which the most pious king Childebert and his wife queen Guldragoto founded in the city of Lyon at the Lord's inspiration, the order and expense of whose foundation, and its account, we have confirmed with our own hands' subscription in the presence of the same founders, it has seemed good, out of regard for God, that we, gathered together as one, decree with abiding authority that whatever has been or shall be conferred upon the aforesaid xenodochium, whether by the offering of the said kings or by the alms of any of the faithful, in whatever things or persons, the bishop of the Church of Lyon shall claim nothing of it for himself at any time, nor transfer it to the right of the Church; and that the priests succeeding him in the order of time shall not diminish anything either of the established property of that xenodochium or of its foundation, but shall take care that the stability of that matter suffer no loss or diminution in any part; providing, in view of eternal recompense, that men always zealous in their purpose and fearing God be appointed as the founders die, and that the care of the sick and the number or reception of pilgrims remain according to the institution laid down, with inviolable and perpetual stability.
Quod si quis, cujuslibet potestatis aut ordinis persona, contra hanc institutionem nostram venire tentaverit, aut aliquid de consuetudine vel facultate xenodochii ipsius abstulerit, aut xenodochium, quod avertat Deus, esse desinat, ut necator pauperum irrevocabili anathemate feriatur.
XVI. De non auferendis ecclesiarum oblationibus.
Quisquis etiam aut majorum aut mediocrium personarum quocunque munere vel facultates sacerdotibus, aut ecclesiis, aut quibuslibet locis sanctis studio mercedis pro Dei contemplatione collatas, aul ea quae a parentibus donata noscuntur, postmodum auferre praesumpserit, superiori sententia ut necator pauperum a communione privetur.
XVII. Quomodo Ecclesiarum causae finiendae.
But if anyone, a person of whatever power or order, shall attempt to come against this our institution, or shall take away anything from the custom or property of that xenodochium, or if the xenodochium—which God forbid—cease to exist, let him be struck with an irrevocable anathema as a murderer of the poor.
XVI. Concerning the offerings of churches not to be taken away.
Whoever also, whether of the greater or of the middling sort of persons, by whatever gift or by whatever means, shall presume afterward to take away the resources that have been conferred upon priests, or churches, or any holy places whatsoever, out of zeal for reward in contemplation of God, or those things which are known to have been given by parents, let him be deprived of communion by the foregoing sentence as a murderer of the poor.
XVII. How the causes of churches are to be concluded.
Placuit etiam, ut si quaecunque persona contra episcopum vel actores Ecclesiae se proprium credi ferit habere negotium, prius ad eum recurrat charitatis studio, ut familiari additione munitus sanare ea debeat quae in querimoniam deducuntur; quam rem si differre voluerit, tunc demum ad metropolitani audientiam veniatur: do qua re cum litteras suas metropolitanus ad comprovincialem suum episcopum dederit, et causa ipsa inter utrosque quacunque transactione amicis mediis non fuerit definita, ut ipsi metropolitano necessarium sit in eodem negotio iterare rescriptum, et secundo admonitus sanare, mittere aul venire distulerit, tandiu a charitate metropolitani sui se noverit esse suspensum donec ad praesentiam ejus veniens causa ipsius de qua petitur reddiderit rationem. Quod si patuerit episcopum ipsum contra justitiam fatigatum, et is qui eum fatigat injusta interpellatione pulsavit, anni spatio a communione ecclesiastica suspendatur. Si metropolitanus a quocunque comprovinciali episeopo bis fuerit in causa propria appellatus, et eum audire distulerit, ad proximam synodum quae constituetur negotium suum in concilio habeat licentiam exercendi: quidquid pro justitia a comprovincialibus suis statutum fuerit, studeat servari a.
It has also been decided that if any person believes he has a business matter of his own against a bishop or the agents of the Church, he shall first have recourse to him in a spirit of charity, so that, fortified by a familiar addition, he may heal those things which are brought into complaint; but if he shall have wished to defer this matter, then at last let recourse be had to the hearing of the metropolitan. When the metropolitan has given his letters concerning this matter to his fellow provincial bishop, and the case itself between the two parties has not been settled by any transaction through mutual friends, so that the metropolitan himself finds it necessary to repeat his rescript in the same matter, and, having been admonished a second time to heal it, he has deferred to send or to come, he shall know that he is suspended from the charity of his metropolitan for as long as it takes until, coming into his presence, he renders an account of his case concerning which it is sought. But if it shall be clear that the bishop himself has been unjustly harassed, and that he who harasses him has assailed him with an unjust summons, he shall be suspended from ecclesiastical communion for the space of a year. If the metropolitan has been appealed to twice by any fellow provincial bishop in his own case, and has deferred to hear him, he shall have license to pursue his business in council at the next synod which shall be constituted: whatever has been decreed for justice by his fellow provincials, let him strive to observe.
XVIII. Comprovinciales ad concilium vocati venire teneantur.
Id etiam huic decreto credimus inserendum, ut si quis de comprovincialibus episcopis a metropolitano suo ad concilium intra suam provinciam fuerit evocatus, et praeter evidentem infirmitatem ad concilium venire distulerit, atque a synodati conventu antequam cuncta conveniant sine commeatu concilii ipsius discedere fortasse praesumpserit, sicut est procedentibus regulis statutum sex mensibus a missarum officio suspendatur: quod si concilium faciendum quaecunque necessitas illata distulerit, a metropolitano suo veniam postulans, ad missarum faciendarum gratiam revocetur.
XIX. De oblatione puellarum in monasteriis.
Quaecunque etiam pullae, seu propria voluntate monasterium expetunt, seu a parentibus offeruntur, annum in ipsa in qua intraverint veste permaneant; in his vero monasteriis ubi non perpetuo tenentur inclusae, triennium in ea qua intraverint veste permaneant, et postmodum secundum statuta monasterii ipsius in quo elegerint permanere vestimenta religionis accipiant. Quae si deinceps, sacra relinquentes loca, sanctum propositum saeculari ambitione transcenderint. vel illae quae in domibus propriis, tam puellae quam viduae, commutatis vestibus convertuntur, cum his quibus conjugio copulantur ab Ecclesiae communione priventur: sane si culpam sequestratione sanaverint ad communionis gratiam revocentur.
XVIII. Comprovincial bishops who have been summoned to a council are bound to come.
We believe this also should be inserted into this decree: that if any of the comprovincial bishops has been summoned by his metropolitan to a council within his own province, and, apart from evident infirmity, has delayed to come to the council, and perhaps has presumed to depart from the assembly of the synod before all things come together, without leave of the council itself, then, as has been established by the foregoing rules, he shall be suspended from the office of the masses for six months. But if any necessity has delayed the holding of the council, let him ask pardon of his metropolitan and be restored to the grace of celebrating the masses.
XIX. Concerning the offering of girls in monasteries.
Also, whatever girls either seek a monastery by their own will or are offered by their parents, let them remain for a year in the very garment in which they entered. But in those monasteries where they are not kept enclosed perpetually, let them remain for three years in the garment in which they entered, and afterwards, according to the statutes of the monastery itself in which they have chosen to remain, let them receive the garments of religion. If thereafter, abandoning the sacred places, they have passed beyond their holy purpose through worldly ambition, or those who in their own homes, both girls and widows, are converted with changed garments, let them be deprived of communion with the Church together with those to whom they are joined in marriage. Of course, if they have healed the fault by separation, let them be recalled to the grace of communion.
XX. De visitatione incarceratorum.
Id etiam miserationis intuitu aequum duximus custodiri, ut qui pro quibuscunque culpis in carceribus deputantur, ab archidiacono seu praeposito ecclesiae diebus singulis dominicis requirantur, et necessitas vinctorum secundum praeceptum divinum misericorditer sublevetur, atque a pontifice statuta fideli et diligenti persona, quae necessaria provideat, eis competens victus de domo ecclesiae tribuatur.
XXI. De sustentandis leprosis.
Licet propitio Deo omnium Dei sacerdotum vel quorumcunque haec cura possit esse fidelium, ut egentibus necessaria debeant ministrare, specialiter tamen de leprosis id pietatis causa convenit, ut unusquisque episcoporum quos incolas hanc infirmitalem Incurrisse tam territorii soi quam civitatis agnoverint', de domo ecclesiae juxta possibilitatem victui et vestitui necessaria subministrent, ut non his desit misericordiae cura quos per duram Infirmitatem intolerabilis constringit inopia.
XX. Concerning the visitation of those in prison.
We have also judged it fair, in consideration of mercy, that this be observed: that those who are committed to prison for any offenses whatsoever be visited on every Lord's day by the archdeacon or the provost of the church, and that the needs of the bound be mercifully relieved according to the divine precept, and that by the bishop a faithful and diligent person be appointed who shall provide what is necessary, and that fitting sustenance be given to them from the house of the church.
XXI. Concerning the support of lepers.
Although by God's favor this care can belong to all priests of God and to any of the faithful whatsoever, that they ought to minister what is necessary to the needy, nevertheless it especially befits them to do so for lepers for the sake of piety: that each of the bishops, those whom they have learned to have contracted this infirmity as inhabitants of their own territory as well as of their city, supply from the house of the church, according to their ability, what is necessary for food and clothing, so that the care of mercy not be lacking to those whom unbearable want constrains through harsh infirmity.
XXII. De annua synodi provincialis celebratione et de praeteritorum canonum observantia.
His itaque Domino propitio constitutis? quod praecipue in omnibus Patrum conciliis habetur scriptum congrua definitione: intra anni circulum unusquisque metropolitanus episcopus junctis in unam locum comprovincialibus suis infra provinciam suam studeat habere concilium, ut aut si qua accesserint charitatis emendentur studio, aut si pax regulis vel disciplinis injunctis Deo adjuvante permanserit, auctore bonorum omnium Deo charitate et praesentia gratulentur. Haec ergo Deo propitio constanter et unanimiter definita servantes etiam praeteritorum statuta canonum id decernimus. ut Christo auctore deinceps inconvulsa universa serventur, ut manente concordia, quae divina inspiratione salubriter in praesenti tempore definita sunt amodo et habeant vigorem, et custodiant charitatem
XXII. Concerning the annual celebration of the provincial synod and the observance of past canons.
With these things therefore established, God being favorable, that which is written as a fitting definition and is held especially in all the councils of the Fathers we decree: that within the course of a year each metropolitan bishop, having joined his fellow provincial bishops together in one place, should strive to hold a council within his own province, so that either whatever matters of love have arisen may be corrected by diligent effort, or if peace in the rules or disciplines enjoined has persisted with God's help, they may rejoice in love and in one another's presence, with God, the author of all good things, as their guide. Therefore, keeping steadfastly and unanimously these things defined with God's favor, we also decree this, in accordance with the statutes of past canons: that henceforth, with Christ as author, all things may be preserved unshaken, so that with concord remaining, the things that have been healthfully defined in the present time by divine inspiration may from now on both have vigor and preserve love.
In Christi nomine sacerdos Ecclesiae Lugdunensis constitutionem nostram relegi et subseripsi.
Hesychius Ecclesia Viliensis episcopus subscripsi.
Nicetius Ecclesiae Treverae episcopus subscripsi.
Desideratus Ecclesias Bituricae episcopus subscripsi.
Aspasius Ecclesiae Elosae episeopus subscripsi. Constitutus Ecclesiae Synocynicae episcopus subscripsi.
Placidus Ecclesiae Miticensis episcopus subscripsi,
Firminus Ecclesia Ucenae episcopus subscripsi.
Agricola Ecclesia Cabillonensis episcopus subscripsi.
Urbicus Ecclesia Trucensis episcopus subscripsi.
Rufus Ecclesiae Octodorensis episcopus subscripsi.
Gallus Ecclesiae Arvernensis episcopus subscripsi.
Saffaracus Ecclesiae Parisiacae episcopus subscripsi.
Domitianus Ecclesiae Tugensis episcopus subscripsi.
Eleuther Ecclesiae Altisiodorensis episcopus subscripsi.
Item Desideratus Ecclesiae Veredunensis episcopus subscripsi.
In the name of Christ, the priest of the Church of Lyon read over our constitution and subscribed.
Hesychius, bishop of the Church of Vienne, subscribed.
Nicetius, bishop of the Church of Trier, subscribed.
Desideratus, bishop of the Church of Bourges, subscribed.
Aspasius, bishop of the Church of Eauze, subscribed. Constitutus, bishop of the Church of Sinnocynium, subscribed.
Placidus, bishop of the Church of Metz, subscribed.
Firminus, bishop of the Church of Uzès, subscribed.
Agricola, bishop of the Church of Chalon, subscribed.
Urbicus, bishop of the Church of Troyes, subscribed.
Rufus, bishop of the Church of Octodorum, subscribed.
Gallus, bishop of the Church of Clermont, subscribed.
Saffaracus, bishop of the Church of Paris, subscribed.
Domitianus, bishop of the Church of Tongeren, subscribed.
Eleuther, bishop of the Church of Auxerre, subscribed.
Likewise Desideratus, bishop of the Church of Verdun, subscribed.
Gramaticus Ecclesiae Vindonensis episcopus subscripsi.
Tretecus Ecclesiae Lingonicae episcopus subscripsi.
Nectarius Ecclesiae Augustodunensis opiscopus subscripsi.
Eusebius Ecclesiae Sanctonicae episcopus subseri - psi.
Proculeianus Ecclesiae Ausiciae episcopus subseripsi.
Maximus Ecclesiae Cadulcae episcopus subscripsi.
Bibianus Ecclesiae Agennensis episcopus subscripsi.
Aphthonius Ecclesiae Anquulesimae episcopus subscripsi.
Deuterius Ecclesiae Viennensis episcopus subscripsi.
Lautho Ecclesiae Constantinae vel Brionensis episcopus subscripsi.
Passivus Ecclesiae Agensis episcopus subscripsi.
Clematius Ecclesiae Carpentoratensis episcopus subscripsi.
Vellesius Ecclesiae Vappocensis episcopos subscripsi.
Aridius Ecclesiae Nevernensis episcopus subscripsi.
Hilarius Ecclesiae Deniensis episcopus subscripsi.
Clementinus Ecclesiae Aptensis episcopos subscripsi.
Grammaticus, bishop of the Church of Vindonissa, subscribed. Tretecus, bishop of the Church of Lyon, subscribed. Nectarius, bishop of the Church of Autun, subscribed. Eusebius, bishop of the Church of Saintes, subscribed. Proculeianus, bishop of the Church of Auscia, subscribed. Maximus, bishop of the Church of Cadulca, subscribed. Bibianus, bishop of the Church of Agen, subscribed. Aphthonius, bishop of the Church of Anquulesima, subscribed. Deuterius, bishop of the Church of Vienne, subscribed. Lautho, bishop of the Church of Constantina or Brionensis, subscribed. Passivus, bishop of the Church of Agensis, subscribed. Clematius, bishop of the Church of Carpentras, subscribed. Vellesius, bishop of the Church of Vappocensis, subscribed. Aridius, bishop of the Church of Nevernensis, subscribed. Hilarius, bishop of the Church of Deniensis, subscribed. Clementinus, bishop of the Church of Apt, subscribed.
Palladius Ecclesiae Telonensis episcopus subscripsi.
Basilius Ecclesiae Glamatticae episcopus subscripsi.
Avolus Ecclesiae Aquensis episcopus subscripsi.
I, Palladius, bishop of the Church of Toulon, subscribed. I, Basilius, bishop of the Church of Glamattica, subscribed. I, Avolus, bishop of the Church of Aix, subscribed.