Council of Trent

Canon 1 Denz. 788

Si quis non confitetur primum hominem Adam cum mandatum Dei in paradiso fuisset transgressus statim sanctitatem et iustitiam in qua constitutus fuerat amisisse incurrisse que per offensam praevaricationis huiusmodi iram et indignationem Dei atque ideo mortem quam antea illi comminatus fuerat Deus et cum morte captivitatem sub eius potestate qui mortis deinde habuit imperium hoc est diaboli totum que Adam per illam praevaricationis offensam secundum corpus et animam in deterius commutatum fuisse: a[nathema] s[it].

If any one does not confess that the first man, Adam, when he had transgressed the commandment of God in Paradise, immediately lost the holiness and justice wherein he had been constituted; and that he incurred, through the offence of that prevarication, the wrath and indignation of God, and consequently death, with which God had previously threatened him, and, together with death, captivity under his power who thenceforth had the empire of death, that is to say, the devil, and that the entire Adam, through that offence of prevarication, was changed, in body and soul, for the worse; let him be anathema.

Canon 2 Denz. 789

Si quis Adae praevaricationem sibi soli et non eius propagini asserit nocuisse acceptam a Deo sanctitatem et iustitiam quam perdidit sibi soli et non nobis etiam eum perdidisse; aut inquinatum illum per inobedientiae peccatum mortem et poenas corporis tantum in omne genus humanum transfudisse non autem et peccatum quod mors est animae: anathema sit cum contradicat apostolo dicenti: per unum hominem peccatum intravit in mundum et per peccatum mors et ita in omnes homines mors pertransiit in quo omnes peccaverunt.

If any one asserts, that the prevarication of Adam injured himself alone, and not his posterity; and that the holiness and justice, received of God, which he lost, he lost for himself alone, and not for us also; or that he, being defiled by the sin of disobedience, has only transfused death, and pains of the body, into the whole human race, but not sin also, which is the death of the soul; let him be anathema:--whereas he contradicts the apostle who says; By one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned.

Canon 3 Denz. 790

Si quis hoc Adae peccatum quod origine unum est et propagatione non imitatione transfusum omnibus inest unicuique proprium vel per humanae naturae vires vel per aliud remedium asserit tolli quam per meritum unius mediatoris Domini nostri Iesu Christi qui nos Deo reconciliavit in sanguine suo factus nobis iustitia sanctificatio et redemptio; aut negat ipsum Christi Iesu meritum per baptismi sacramentum in forma Ecclesiae rite collatum tam adultis quam parvulis applicari: anathema sit. Quia non est aliud nomen sub coelo datum hominibus in quo oporteat nos salvos fieri. Unde illa vox: ecce agnus Dei ecce qui tollit peccata mundi. Et illa: quicumque baptizati estis Christum induistis.

If any one asserts, that this sin of Adam,--which in its origin is one, and being transfused into all by propagation, not by imitation, is in each one as his own, --is taken away either by the powers of human nature, or by any other remedy than the merit of the one mediator, our Lord Jesus Christ, who hath reconciled us to God in his own blood, made unto us justice, santification, and redemption; or if he denies that the said merit of Jesus Christ is applied, both to adults and to infants, by the sacrament of baptism rightly administered in the form of the church; let him be anathema: For there is no other name under heaven given to men, whereby we must be saved. Whence that voice; Behold the lamb of God behold him who taketh away the sins of the world; and that other; As many as have been baptized, have put on Christ.

Canon 4 Denz. 791

Si quis parvulos recentes ab uteris matrum baptizandos negat etiam si fuerint a baptizatis parentibus orti aut dicit in remissionem quidem peccatorum eos baptizari sed nihil ex Adam trahere originalis peccati quod regenerationis lavacro necesse sit expiari ad vitam aeternam consequendam unde fit consequens ut in eis forma baptismatis in remissionem peccatorum non vera sed falsa intelligatur: anathema sit. Quoniam non aliter intelligendum est id quod dicit apostolus: per unum hominem peccatum intravit in mundum et per peccatum mors et ita in omnes homines mors pertransiit in quo omnes peccaverunt nisi quemadmodum Ecclesia Catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei ex traditione apostolorum etiam parvuli qui nihil peccatorum in semetipsis adhuc committere potuerunt ideo in remissionem peccatorum veraciter baptizantur ut in eis regeneratione mundetur quod generatione contraxerunt. Nisi enim quis renatus fuerit ex aqua et Spiritu Sancto non potest introire in regnum Dei.

If any one denies, that infants, newly born from their mothers' wombs, even though they be sprung from baptized parents, are to be baptized; or says that they are baptized indeed for the remission of sins, but that they derive nothing of original sin from Adam, which has need of being expiated by the laver of regeneration for the obtaining life everlasting,--whence it follows as a consequence, that in them the form of baptism, for the remission of sins, is understood to be not true, but false, --let him be anathema. For that which the apostle has said, By one man sin entered into the world, and by sin death, and so death passed upon all men in whom all have sinned, is not to be understood otherwise than as the Catholic Church spread everywhere hath always understood it. For, by reason of this rule of faith, from a tradition of the apostles, even infants, who could not as yet commit any sin of themselves, are for this cause truly baptized for the remission of sins, that in them that may be cleansed away by regeneration, which they have contracted by generation. For, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.

Canon 5 Denz. 792

Si quis per Iesu Christi Domini nostri gratiam quae in baptismate confertur reatum originalis peccati remitti negat aut etiam asserit non tolli totum id quod veram et propriam peccati rationem habet sed illud dicit tantum radi aut non imputari: anathema sit. In renatis enim nihil odit Deus quia nihil est damnationis iis qui vere consepulti sunt cum Christo per baptisma in mortem qui non secundum carnem ambulant sed veterem hominem exuentes et novum qui secundum Deum creatus est induentes innocentes immaculati puri innoxii ac Deo dilecti filii effecti sunt heredes quidem Dei coheredes autem Christi ita ut nihil prorsus eos ab ingressu coeli remoretur. Manere autem in baptizatis concupiscentiam vel fomitem haec sancta Synodus fatetur et sentit; quae cum ad agonem relicta sit nocere non consentientibus et viriliter per Christi Iesu gratiam repugnantibus non valet. Quinimmo qui legitime certaverit coronabitur. Hanc concupiscentiam quam aliquando apostolus peccatum appellat sancta Synodus declarat Ecclesiam catholicam nunquam intellexisse peccatum appellari quod vere et proprie in renatis peccatum sit sed quia ex peccato est et ad peccatum inclinat. Si quis autem contrarium senserit: a[nathema] s[it].

If any one denies, that, by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away; but says that it is only rased, or not imputed; let him be anathema. For, in those who are born again, there is nothing that God hates; because, There is no condemnation to those who are truly buried together with Christ by baptism into death; who walk not according to the flesh, but, putting off the old man, and putting on the new who is created according to God, are made inno- cent, immaculate, pure, harmless, and beloved of God, heirs indeed of God, but joint heirs with Christ; so that there is nothing whatever to retard their entrance into heaven. But this holy synod confesses and is sensible, that in the baptized there remains concupiscence, or an incentive (to sin); which, whereas it is left for our exercise, cannot injure those who consent not, but resist manfully by the grace of Jesus Christ; yea, he who shall have striven lawfully shall be crowned. This concupiscence, which the apostle sometimes calls sin, the holy Synod declares that the Catholic Church has never understood it to be called sin, as being truly and properly sin in those born again, but because it is of sin, and inclines to sin.

Canon 1 — On the Institution of a Lectureship of Sacred Scripture, and of the liberal arts.

Eadem sacrosancta Synodus piis summorum pontificum et probatorum conciliorum constitutionibus inhaerens eas que amplectens et illis adiiciens ne coelestis ille sacrorum librorum thesaurus quem spiritus sanctus summa liberalitate hominibus tradidit neglectus iaceat statuit ac decrevit quod in illis ecclesiis in quibus praebenda aut praestimonium seu aliud quovis nomine nuncupatum stipendium pro lectoribus sacrae theologiae deputatum reperitur episcopi archiepiscopi primates et alii locorum ordinarii eos qui praebendam aut praestimonium seu stipendium huiusmodi obtinent ad ipsius Sacrae Scripturae expositionem et interpretationem per se ipsos si idonei fuerint alioqui per idoneum substitutum ab ipsis episcopis archiepiscopis primatibus et aliis locorum ordinariis eligendum etiam per subtractionem fructuum cogant et compellant. De cetero vero praebenda praestimonium aut stipendium huiusmodi nonnisi personis idoneis et qui per se ipsos id munus explicare possint conferantur. Et aliter facta provisio nulla sit et invalida. In ecclesiis autem metropolitanis vel cathedralibus si civitas insignis vel populosa ac etiam in collegiatis existentibus in aliquo insigni oppido etiam nullius dioecesis si ibi clerus numerosus fuerit ubi nulla praebenda aut praestimonium seu stipendium huiusmodi deputatum reperitur: praebenda quomodocunque praeterquam ex causa resignationis primo vacatura cui aliud onus incompatibile iniunctum non sit ad eum usum ipso facto perpetuo constituta et deputata intelligatur. Et quatenus in ipsis ecclesiis nulla vel non sufficiens praebenda foret metropolitanus vel episcopus ipse per assignationem fructuum alicuius simplicis beneficii (eiusdem tamen debitis supportatis oneribus) vel per contributionem beneficiatorum suae civitatis et dioecesis vel alias prout commodius fieri poterit de capituli consilio ita provideat ut ipsa Sacrae Scripturae lectio habeatur. Ita tamen ut quaecunque aliae lectiones vel consuetudine vel quavis alia ratione institutae propter id minime praetermittantur. Ecclesiae vero quarum annui proventus tenues fuerint vel ubi tam exigua est cleri et populi multitudo ut theologiae lectio in eis commode haberi non possit saltem magistrum habeant ab episcopo cum consilio capituli eligendum qui clericos alios que scholares pauperes grammaticam gratis doceat ut deinceps ad ipsa Sacrae Scripturae studia (annuente Deo) transire possint. Ideo que illi magistro grammatices vel alicuius simplicis beneficii fructus quos tamdiu percipiat quamdiu in docendo perstiterit assignentur dum tamen beneficium ipsum suo debito non fraudetur obsequio vel ex capitulari vel episcopali mensa condigna aliqua merces persolvatur vel alias episcopus ipse aliquam rationem ineat suae Ecclesiae et dioecesi accommodam ne pia haec utilis ac fructuosa provisio quovis quaesito colore negligatur. In monasteriis quoque monachorum ubi commode fieri queat etiam lectio Sacrae Scripturae habeatur. Qua in re si abbates negligentes fuerint episcopi locorum in hoc ut Sedis Apostolicae delegati eos ad id opportunis remediis compellant. In conventibus vero aliorum regularium in quibus studia commode vigere possunt Sacrae Scripturae lectio similiter habeatur quae lectio a capitulis generalibus vel provincialibus assignetur dignioribus magistris. In gymnasiis etiam publicis ubi tam honorifica et ceterorum omnium maxime necessaria lectio hactenus instituta non fuerit religiosissimorum principum ac rerum publicarum pietate et caritate ad catholicae fidei defensionem et incrementum sanae que doctrinae conservationem et propagationem instituatur. Et ubi instituta foret et negligeretur restituatur. Et ne sub specie pietatis impietas disseminetur statuit eadem sancta Synodus neminem ad huiusmodi lectionis officium tam publice quam privatim admittendum esse qui prius ab episcopo loci de vita moribus et scientia examinatus et approbatus non fuerit. Quod tamen de lectoribus in claustris monachorum non intelligatur. Docentes vero ipsam sacram scripturam dum publice in scholis docuerint et scholares qui in ipsis scholis student privilegiis omnibus de perceptione fructuum praebendarum et beneficiorum suorum in absentia a iure communi concessis plene gaudeant et fruantur.

The same sacred and holy Synod, adhering to the pious constitutions of the Sovereign Pontiffs, and of approved councils, and embracing and adding to them; that the heavenly treasure of the sacred books, which the Holy Ghost has with the greatest liberality delivered unto men, may not lie neglected, hath or- dained and decreed, that,--in those churches where there is found to be a prebend, prestimony, or other stipend under whatsoever name, destined for lecturers in sacred theology,--the bishops, archbishops, primates, and other Ordinaries of those places shall force and compel, even by the substraction of the fruits, those who hold such prebend, prestimony, or stipend, to expound and interpret the said sacred Scripture, either personally, if they be competent, or otherwise by a competent substitute, to be chosen by the said bishops, archbishops, primates, and other Ordinaries of those places. But, for the future, let not such prebend, prestimony, or stipend be bestowed save on competent persons, and those who can themselves discharge that office; and otherwise let the provision made be null and void. But in metropolitan, or cathedral churches, if the city be distinguished and populous,--and also in collegiate churches which are in any large town, even though they may not belong to any diocese, provided the clergy be numerous there,--wherein there is no such prebend, prestimony, or stipend set aside for this purpose, let the first prebend that shall become vacant in any way soever, except by resignation, and to which some other incompatible duty is not attached, be understood to be ipso facto set apart and devoted to that purpose for ever. And in case that in the said churches there should not be any, or not any sufficient, prebend, let the metropolitan, or the bishop himself, by assigning thereunto the fruits of some simple benefice,--the obligations thereto belonging being nevertheless discharged,--or by the contributions of the beneficiaries of his city and diocese, or otherwise, as may be most convenient, provide in such wise, with the advice of his chapter, as that the said lecture of sacred Scripture be had; yet so that whatsoever other lectures there may be, whether established by custom, or in any other way, be not by any means therefore omitted. As to churches, whose annual revenues are slight, and where the number of the clergy and laity is so small, that a lectureship of Theology cannot be conveniently had therein, let them at least have a master--to be chosen by the bishop, with the advice of the chapter--to teach grammar gratuitously to clerics, and other poor scholars, that so they may afterwards, with God's blessing, pass on to the said study of sacred Scripture. And for this end, either let the fruits of some simple benefice be assigned to that master of grammar,--which fruits he shall receive so long as he continues teaching, provided however, that the said benefice be not deprived of the duty due to it,--or let some suitable remuneration be paid him out of the episcopal or capitular revenue; or in fine let the bishop himself devise some other method suited to his church and diocese; that so this pious, useful, and profitable provision may not be, under any colourable pretext whatever, neglected. In the monasteries also of monks, let there be in like manner a lecture on sacred Scripture, where this can be conveniently done: wherein of the abbots be negligent, let the bishops of the places, as the delegates herein of the Apostolic See, compel them thereto by suitable remedies. And in the convents of other Regulars, in which studies can conveniently flourish, let there be in like manner a lectureship of sacred Scripture; which lectureship shall be assigned, by the general or provincial chapters, to the more able masters. In the public colleges also, wherein a lectureship so honourable, and the most necessary of all, has not hitherto been instituted, let it be established by the piety and charity of the most religious princes and governments, for the defence and increase of the Catholic faith, and the preservation and propagation of sound doctrine; and where such lectureship, after being once instituted, has been neglected, let it be restored. And that impiety may not be disseminated under the semblance of piety, the same holy Synod ordains, that no one be admitted to this office of lecturing, whether in public or in private, without having been previously examined and approved of by the bishop of the place, as to his life, conversation, and knowledge: which however is not to be understood of lecturers in convents of monks. Furthermore, those who are teaching the said sacred Scripture, as long as they teach publicly in the schools, as also the scholars who are studying in those schools, shall fully enjoy and possess, though absent, all the privileges accorded by common law, as regards the reception of the fruits of their prebends and benefices.

Canon 2 — On Preachers of the word of God, and on Questors of alms.

Quia vero christianae rei publicae non minus necessaria est praedicatio Evangelii quam lectio et hoc est praecipuum episcoporum munus: statuit et decrevit eadem sancta Synodus omnes episcopos archiepiscopos primates et omnes alios ecclesiarum praelatos teneri per se ipsos si legitime impediti non fuerint ad praedicandum sanctum Iesu Christi Evangelium. Si vero contigerit episcopos et alios praedictos legitimo detineri impedimento iuxta formam generalis concilii viros idoneos assumere teneantur ad huiusmodi praedicationis officium salubriter exequendum. Si quis autem hoc adimplere contempserit districtae subiaceat ultioni. Archipresbyteri quoque plebani et quicunque parochiales vel alias curam animarum habentes ecclesias quocunque modo obtinent per se vel alios idoneos si legitime impediti fuerint diebus saltem dominicis et festis solemnibus plebes sibi commissas pro sua et earum capacitate pascant salutaribus verbis docendo ea quae scire omnibus necessarium est ad salutem annuntiando que eis cum brevitate et facilitate sermonis vitia quae eos declinare et virtutes quas sectari oporteat ut poenam aeternam evadere et coelestem gloriam consequi valeant. Id vero si quis eorum praestare negligat etiam si ab episcopi iurisdictione quavis ratione exemptum se esse praetenderet etiam si Ecclesiae quovis modo exemptae dicerentur aut alicui monasterio etiam extra dioecesim existenti forsan annexae vel unitae modo re ipsa in dioecesi sint: provida pastoralis episcoporum sollicitudo non desit ne illud impleatur: parvuli petierunt panem et non erat qui frangeret eis. Itaque ubi ab episcopo moniti trium mensium spatio muneri suo defuerint per censuras ecclesiasticas seu alias ad ipsius episcopi arbitrium cogantur ita ut etiam si ei sic expedire visum fuerit ex beneficiorum fructibus alteri qui id praestet honesta aliqua merces persolvatur donec principalis ipse resipiscens officium suum impleat. Si quae vero parochiales Ecclesiae reperiantur subiectae monasteriis in nulla dioecesi existentibus si abbates et regulares praelati in praedictis negligentes fuerint a metropolitanis in quorum provinciis dioecesis ipsae sitae sunt tamquam quoad hoc Sedis Apostolicae delegatis compellantur. Neque huius decreti executionem consuetudo vel exemptio aut appellatio aut reclamatio sive recursus impedire valeat quousque desuper a competenti iudice qui summarie et sola facti veritate inspecta procedat cognitum et decisum fuerit. Regulares vero cuiuscunque ordinis nisi a suis superioribus de vita moribus et scientia examinati et approbati fuerint ac de eorum licentia etiam in ecclesiis suorum ordinum praedicare non possint; cum qua licentia personaliter se coram episcopis praesentare et ab benedictionem petere teneantur antequam praedicare incipiant. In ecclesiis vero quae suorum ordinum non sunt ultra licentiam suorum superiorum etiam episcopi licentiam habere teneantur sine qua in ipsis ecclesiis non suorum ordinum nullo modo praedicare possint. Ipsam autem licentiam gratis episcopi concedant. Si vero (quod absit) praedicator errores aut scandala disseminaverit in populum etiam si in monasterio sui vel alterius ordinis praedicet episcopus ei praedicationem interdicat. Quod si haereses praedicaverit contra eum secundum iuris dispositionem aut loci consuetudinem procedat etiam si praedicator ipse generali vel speciali privilegio exemptum se esse praetenderet. Quo casu episcopus auctoritate apostolica et tamquam Sedis Apostolicae delegatus procedat. Curent autem episcopi ne quis praedicator vel ex falsis informationibus vel alias calumniose vexetur iustam ve de eis conquerendi occasionem habeat. Caveant praeterea episcopi ne aliquem vel eorum qui cum sint nomine regulares extra claustra tamen et obedientiam religionum suarum vivunt vel presbyterorum saecularium (nisi ipsis noti sint et moribus atque doctrina probati) etiam quorumlibet privilegiorum praetextu in sua civitate vel dioecesi praedicare permittant donec ab ipsis episcopis super ea re sancta Sedes Apostolica consulatur a qua privilegia huiusmodi nisi tacita veritate et expresso mendacio ab indignis extorqueri verisimile non est. Quaestores vero eleemosynarii qui etiam quaestuarii vulgo dicuntur cuiuscunque conditionis existant ullo modo nec per se nec per alium praedicare praesumant. Et contrafacientes ab episcopis et ordinariis locorum privilegiis quibuscunque non obstantibus opportunis remediis omnino arceantur.

But seeing that the preaching of the Gospel is no less necessary to the Christian commonwealth than the reading thereof; and whereas this is the principal duty of bishops; the same holy Synod hath resolved and decreed, that all bishops, archbishops, primates, and all other prelates of the churches be bound personally--if they be not lawfully hindered--to preach the holy Gospel of Jesus Christ. But if it should happen that bishops, and the others aforesaid, be hindered by any lawful impediment, they shall be bound, in accordance with the form prescribed by the general Council (of Lateran), to appoint fit persons to discharge wholesomely this office of preaching. But if any one through contempt do not execute this, let him be subjected to rigorous punishment. Archpriests, curates, and all those who in any manner soever hold any parochial, or other, churches, which have the cure of souls, shall, at least on the Lord's days, and solemn feasts, either personally, or if they be lawfully hindered, by others who are competent, feed the people committed to them, with wholesome words, according to their own capacity, and that of their people; by teaching them the things which it is necessary for all to knew unto salvation, and by announcing to them with briefness and plainness of discourse, the vices which they must avoid, and the virtues which they must follow after, that they may escape everlasting punishment, and obtain the glory of heaven. And if any one of the above neglect to discharge this duty,--even though he may plead, on whatsoever ground, that he is exempt from the jurisdiction of the bishop, and even though the churches may be, in whatsoever way, said to be exempted, or haply annexed or united to a monastery that is even out of the diocese,--let not the watchful pastoral solicitude of the bishops be wanting, provided those churches be really within their diocese; lest that word be fulfilled; The little ones have asked for bread, and there was none to break it unto them. Wherefore, if, after having been admonished by the bishop, they shall neglect this their duty for the space of three months, let them be compelled by ecclesiastical censures, or otherwise, at the discretion of the said bishop; in such wise that even-if this seem to him expedient-a fair remuneration be paid, out of the fruits of the benefices, to some other person to discharge that office, until the principal himself repenting shall fulfil his own duty. But should there be found to be any parochial churches, subject to monasteries which are not in any diocese, if the abbots and Regular prelates be negligent in the matters aforesaid, let them be compelled thereto by the metropolitans, in whose provinces the said dioceses are situated, as the delegate for that end of the Apostolic See; nor let custom, or exemption, or appeal, or reclamation, or action of recovery be of effect to impede the execution of this decree; until by a competent judge,--who shall proceed summarily, and examine only into the truth of the (matter of) fact,--the case shall have been taken cognizance of, and decided. Regulars, of whatsoever order they may be, may not preach even in the churches of their own orders, unless they have been examined and approved of as regards their life, manners, and knowledge, by their own superiors, and with his license; with which license they shall be bound to present themselves personally before the bishops, and beg a blessing from them, before they begin to preach. But, (to preach) in churches which are not those of their own orders, besides the license of their own superiors they shall be obliged to have also the license of the bishop, without which they may not on any account preach in the said churches which belong not to their own orders: but bishops shall grant the said license gratuitously. But if, which God forbid, a preacher should spread errors, or scandals, amongst the people, let the bishop interdict his preaching, even though he preach in a monastery of his own, or of another, order: whereas, if he preach heresies, let him proceed against him according to the appointment of the law, or the custom of the place, even though the said preacher should plead that he is exempted by a general, or special, privilege: in which case the bishop shall proceed by apostolic authority, and as the delegate of the Apostolic See. But let bishops be careful, that a preacher be not annoyed, either by false accusations, or in any other way calumniously; or have any just cause of complaint against them. Furthermore, let bishops be on their guard not to permit any one,--whether of those, who, being Regulars in name, live nevertheless out of their monasteries, and the obedience of their religious institute, or secular priests, unless they be known to them, and are of approved morals and doctrine,--to preach in their own city, and diocese, even under the pretext of any privilege whatsoever; until the holy Apostolic See has been consulted by the said bishops thereon; from which See it is not likely that unworthy persons can extort any such privileges, except by suppressing the truth, or by uttering what is false. Those who quest for alms--who are also commonly called Questors-of whatsoever condition they may be, shall not in any way presume, either personally, or by another, to preach; and Contraveners shall, any privileges notwithstanding, be wholly restrained by suitable remedies, by the bishop and Ordinaries of the places.

Canon 1 Denz. 811

Si quis dixerit hominem suis operibus quae vel per humanae naturae vires vel per legis doctrinam fiant absque divina per Christum Iesum gratia posse iustificari coram Deo: a[nathema] s[it].

If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.

Note Supernatural, Order of the: Printed "sess. III"; the canons on justification are session VI.

Canon 2 Denz. 812

Si quis dixerit ad hoc solum divinam gratiam per Christum Iesum dari ut facilius homo iuste vivere ac vitam aeternam promereri possit quasi per liberum arbitrium sine gratia utrumque sed aegre tamen et difficulter possit: a[nathema] s[it].

If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.

Canon 3 Denz. 813

Si quis dixerit sine praeveniente Spiritus Sancti inspiratione atque eius adiutorio hominem credere sperare et diligere aut poenitere posse sicut oportet ut ei iustificationis gratia conferatur: a[nathema] s[it].

If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.

Canon 4 Denz. 814

Si quis dixerit liberum hominis arbitrium a Deo motum et excitatum nihil cooperari assentiendo Deo excitanti atque vocanti quo ad obtinendam iustificationis gratiam se disponat ac praeparet neque posse dissentire si velit sed velut inanime quoddam nihil omnino agere mere que passive se habere: a[nathema] s[it].

If any one saith, that man's free will moved and excited by God, by assenting to God exciting and calling, nowise co-operates towards disposing and preparing itself for obtaining the grace of Justification; that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be anathema.

Canon 5 Denz. 815

Si quis liberum hominis arbitrium post Adae peccatum amissum et extinctum esse dixerit aut rem esse de solo titulo immo titulum sine re figmentum denique a satana invectum in Ecclesiam: a[nathema] s[it].

If any one saith, that, since Adam's sin, the free will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan; let him be anathema.

Canon 6 Denz. 816

Si quis dixerit non esse in potestate hominis vias suas malas facere sed mala opera ita ut bona Deum operari non permissive solum sed etiam proprie et per se adeo ut sit proprium eius opus non minus proditio Iudae quam vocatio pauli: a[nathema] s[it].

If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of Himself, in such wise that the treason of Judas is no less His own proper work than the vocation of Paul; let him be anathema.

Canon 7 Denz. 817

Si quis dixerit opera omnia quae ante iustificationem fiunt quacumque ratione facta sint vere esse peccata vel odium Dei mereri aut quanto vehementius quis nititur se disponere ad gratiam tanto eum gravius peccare: a[nathema] s[it].

If any one saith, that all works done before Justification, in whatsoever way they be done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema.

Canon 8 Denz. 818

Si quis dixerit gehennae metum per quem ad misericordiam Dei de peccatis dolendo confugimus vel a peccando abstinemus peccatum esse aut peccatores peiores facere: a[nathema] s[it].

If any one saith, that the fear of hell,-whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,-is a sin, or makes sinners worse; let him be anathema.

Canon 9 Denz. 819

Si quis dixerit sola fide impium iustificari ita ut intelligat nihil aliud requiri quo ad iustificationis gratiam consequendam cooperetur et nulla ex parte necesse esse eum suae voluntatis motu praeparari atque disponi: a[nathema] s[it].

If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.

Canon 10 Denz. 820

Si quis dixerit homines sine Christi iustitia per quam nobis meruit iustificari aut per eam ipsam formaliter iustos esse: a[nathema] s[it].

If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.

Canon 11 Denz. 821

Si quis dixerit homines iustificari vel sola imputatione iustitiae Christi vel sola peccatorum remissione exclusa gratia et charitate quae in cordibus eorum per Spiritum Sanctum diffundatur atque illis inhaereat aut etiam gratiam qua iustificamur esse tantum favorem Dei: a[nathema] s[it].

If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.

Canon 12 Denz. 822

Si quis dixerit fidem iustificantem nihil aliud esse quam fiduciam divinae misericordiae peccata remittentis propter Christum vel eam fiduciam solam esse qua iustificamur: a[nathema] s[it].

If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.

Canon 13 Denz. 823

Si quis dixerit omni homini ad remissionem peccatorum assequendam necessarium esse ut credat certo et absque ulla haesitatione propriae infirmitatis et indispositionis peccata sibi esse remissa: a[nathema] s[it].

If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and disposition, that his sins are forgiven him; let him be anathema.

Canon 14 Denz. 824

Si quis dixerit hominem a peccatis absolvi ac iustificari ex eo quod se absolvi ac iustificari certo credat aut neminem vere esse iustificatum nisi qui credit se esse iustificatum et hac sola fide absolutionem et iustificationem perfici: a[nathema] s[it].

If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.

Canon 15 Denz. 825

Si quis dixerit hominem renatum et iustificatum teneri ex fide ad credendum se certo esse in numero praedestinatorum: a[nathema] s[it].

If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.

Canon 16 Denz. 826

Si quis magnum illud usque in finem perseverantiae donum se certo habiturum absoluta et infallibili certitudine dixerit nisi hoc ex speciali revelatione didicerit: a[nathema] s[it].

If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,-unless he have learned this by special revelation; let him be anathema.

Canon 17 Denz. 827

Si quis iustificationis gratiam non nisi praedestinatis ad vitam contingere dixerit reliquos vero omnes qui vocantur vocari quidem sed gratiam non accipere utpote divina potestate praedestinatos ad malum: a[nathema] s[it].

If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil; let him be anathema.

Canon 18 Denz. 828

Si quis dixerit Dei praecepta homini etiam iustificato et sub gratia constituto esse ad observandum impossibilia: a[nathema] s[it].

If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.

Canon 19 Denz. 829

Si quis dixerit nihil praeceptum esse in Evangelio praeter fidem cetera esse indifferentia neque praecepta neque prohibita sed libera aut decem praecepta nihil pertinere ad christianos: a[nathema] s[it].

If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.

Canon 20 Denz. 830

Si quis hominem iustificatum et quantumlibet perfectum dixerit non teneri ad observantiam mandatorum Dei et Ecclesiae sed tantum ad credendum quasi vero Evangelium sit nuda et absoluta promissio vitae aeternae sine conditione observationis mandatorum: a[nathema] s[it].

If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments; let him be anathema.

Canon 21 Denz. 831

Si quis dixerit Christum Iesum a Deo hominibus datum fuisse ut redemptorem cui fidant non etiam ut legislatorem cui obediant: a[nathema] s[it].

If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey; let him be anathema.

Canon 22 Denz. 832

Si quis dixerit iustificatum vel sine speciali auxilio Dei in accepta iustitia perseverare posse vel cum eo non posse: a[nathema] s[it].

If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able; let him be anathema.

Canon 23 Denz. 833

Si quis hominem semel iustificatum dixerit amplius peccare non posse neque gratiam amittere atque ideo eum qui labitur et peccat numquam vere fuisse iustificatum aut contra posse in tota vita peccata omnia etiam venialia vitare nisi ex speciali Dei privilegio quemadmodum de beata Virgine tenet Ecclesia: a[nathema] s[it].

lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,-except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.

Canon 24 Denz. 834

Si quis dixerit iustitiam acceptam non conservari atque etiam non augeri coram Deo per bona opera sed opera ipsa fructus solummodo et signa esse iustificationis adeptae non etiam ipsius augendae causam: a[nathema] s[it].

If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.

Canon 25 Denz. 835

Si quis in quolibet bono opere iustum saltem venialiter peccare dixerit aut (quod intolerabilius est) mortaliter atque ideo poenas aeternas mereri tantum que ob id non damnari quia Deus ea opera non imputet ad damnationem: a[nathema] s[it].

If any one saith, that, in every good work, the just sins venially at least, or-which is more intolerable still-mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation; let him be anathema.

Canon 26 Denz. 836

Si quis dixerit iustos non debere pro bonis operibus quae in Deo fuerint facta exspectare et sperare aeternam retributionem a Deo per eius misericordiam et Iesu Christi meritum si bene agendo et divina mandata custodiendo usque in finem perseveraverint: a[nathema] s[it].

If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit of Jesus Christ, if so be that they persevere to the end in well doing and in keeping the divine commandments; let him be anathema.

Canon 27 Denz. 837

Si quis dixerit nullum esse mortale peccatum nisi infidelitatis aut nullo alio quantumvis gravi et enormi praeterquam infidelitatis peccato semel acceptam gratiam amitti: a[nathema] s[it].

If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity; let him be anathema.

Canon 28 Denz. 838

Si quis dixerit amissa per peccatum gratia simul et fidem semper amitti aut fidem quae remanet non esse veram fidem licet non sit viva aut eum qui fidem sine charitate habet non esse christianum: a[nathema] s[it].

If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he, who has faith without charity, is not a Chris taught; let him be anathema.

Canon 29 Denz. 839

Si quis dixerit eum qui post baptismum lapsus est non posse per Dei gratiam resurgere; aut posse quidem sed sola fide amissam iustitiam recuperare sine sacramento poenitentiae prout sancta Romana et universalis Ecclesia a Christo Domino et eius apostolis edocta hucusque professa est servavit et docuit: a[nathema] s[it].

If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church-instructed by Christ and his Apostles-has hitherto professed, observed, and taugh; let him be anathema.

Canon 30 Denz. 840

Si quis post acceptam iustificationis gratiam cuilibet peccatori poenitenti ita culpam remitti et reatum aeternae poenae deleri dixerit ut nullus remaneat reatus poenae temporalis exsolvendae vel in hoc saeculo vel in futuro in purgatorio antequam ad regna coelorum aditus patere possit: a[nathema] s[it].

If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.

Canon 31 Denz. 841

Si quis dixerit iustificatum peccare dum intuitu aeternae mercedis bene operatur: a[nathema] s[it].

If any one saith, that the justified sins when he performs good works with a view to an eternal recompense; let him be anathema.

Canon 32 Denz. 842

Si quis dixerit hominis iustificati bona opera ita esse dona Dei ut non sint etiam bona ipsius iustificati merita aut ipsum iustificatum bonis operibus quae ab eo per Dei gratiam et Iesu Christi meritum (cuius vivum membrum est) fiunt non vere mereri augmentum gratiae vitam aeternam et ipsius vitae aeternae (si tamen in gratia decesserit) consecutionem atque etiam gloriae augmentum: a[nathema] s[it].

If any one saith, that the good works of one that is justified are in such manner the gifts of God, as that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal life,-if so be, however, that he depart in grace,-and also an increase of glory; let him be anathema.

Canon 33 Denz. 843

Si quis dixerit per hanc doctrinam catholicam de iustificatione a sancta Synodo hoc praesenti decreto expressam aliqua ex parte gloriae Dei vel meritis Iesu Christi Domini nostri derogari et non potius veritatem fidei nostrae Dei denique ac Christi Iesu gloriam illustrari: a[nathema] s[it].

If any one saith,that,by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.

Canon 1 — It is meet that prelates reside in their own churches; if they act otherwise, the penalties of the ancient law are renewed against them, and fresh penalties decreed.

Eadem sacrosancta Synodus eisdem praesidentibus et Apostolicae Sedis legatis ad restituendam collapsam admodum ecclesiasticam disciplinam depravatos que in clero et populo christiano mores emendandos se accingere volens ab iis qui maioribus ecclesiis praesunt initium censuit esse sumendum. Integritas enim praesidentium salus est subditorum. Confidens itaque per domini ac Dei nostri misericordiam providam que ipsius Dei in terris vicarii sollertiam omnino futurum ut ad ecclesiarum regimen (onus quippe angelicis humeris formidandum) qui maxime digni fuerint quorum que prior vita ac omnis aetas a puerilibus exordiis usque ad perfectiores annos per disciplinae stipendia ecclesiasticae laudabiliter acta testimonium praebeat secundum venerabiles beatorum patrum sanctiones assumantur: omnes patriarchalibus primatialibus metropolitanis et cathedralibus ecclesiis quibuscunque quovis nomine ac titulo praefectos monet ac monitos esse vult ut attendentes sibi et universo gregi in quo spiritus sanctus posuit eos regere Ecclesiam Dei quam acquisivit sanguine suo vigilent sicut apostolus praecipit in omnibus laborent et ministerium suum impleant. Implere autem illud se nequaquam posse sciant si greges sibi commissos mercenariorum more deserant atque ovium suarum quarum sanguis de eorum est manibus a supremo iudice requirendus custodiae minime incumbant cum certissimum sit non admitti pastoris excusationem si lupus oves comedit et pastor nescit. Ac nihilominus quia nonnulli (quod vehementer dolendum est) hoc tempore reperiuntur qui propriae etiam salutis immemores terrena que coelestibus ac divinis humana praeferentes in diversis curiis vagantur aut in negotiorum temporalium sollicitudine (ovili derelicto atque ovium sibi commissarum cura neglecta) se detinent occupatos: placuit sacrosanctae Synodo antiquos canones (qui temporum atque hominum iniuria paene in dissuetudinem abierunt) adversus non residentes promulgatos innovare quemadmodum virtute praesentis decreti innovat ac ulterius pro firmiori eorundem residentia et reformandis in Ecclesia moribus in hunc qui sequitur modum statuere atque sancire: si quis a patriarchali primatiali metropolitana seu cathedrali Ecclesia sibi quocumque titulo causa nomine seu iure commissa quacumque ille dignitate gradu et praeeminentia praefulgeat legitimo impedimento seu iustis et rationabilibus causis cessantibus sex mensibus continuis extra suam dioecesim morando abfuerit quartae partis fructuum unius anni fabricae Ecclesiae et pauperibus loci per superiorem ecclesiasticum applicandorum poenam ipso iure incurrat. Quod si per alios sex menses in huiusmodi absentia perseveraverit aliam quartam partem fructuum similiter applicandam eo ipso amittat. Crescente vero contumacia ut severiori sacrorum canonum censurae subiiciatur metropolitanus suffraganeos episcopos absentes metropolitanum vero absentem suffraganeus episcopus antiquior residens sub poena interdicti ingressus Ecclesiae eo ipso incurrenda infra tres menses per litteras seu nuntium Romano Pontifici denuntiare teneatur qui in ipsos absentes prout cuiusque maior aut minor contumacia exegerit suae supremae sedis auctoritate animadvertere et ecclesiis ipsis de pastoribus utilioribus providere poterit sicut in Domino noverit salubriter expedire.

The same sacred and holy Synod,-the same legates of the Apostolic See presiding,-wishing to apply itself to restore ecclesiastical discipline, which is exceedingly relaxed, and to amend the depraved manners of the clergy and Christian people, has thought it fit to begin with those who preside over the greater churches; for the integrity of those who govern, is the safety of the governed. Trusting, therefore, that by the mercy of our Lord and God, and the provident vigilance of His own vicar on earth, it will surely for the future happen, that those who are most worthy,-and whose previous life, in every stage thereof, from their infancy to their riper years, having been laudably passed in the exercises of ecclesiastical discipline, bears testimony in their favour,-will be assumed unto the government of churches, in accordance with the venerable ordinances of the Fathers, for that it is a burthen whose weight would be formidable even unto angels: (the Synod) admonishes all those who, under whatsoever name and title, are set over any patriarchal, primatial, metropolitan, and cathedral churches, and hereby accounts all such admonished, that, taking heed to themselves, and to the whole flock, wherein the Holy Ghost hath placed them to rule the Church of God which he hath purchased with his own blood, they be vigilant, as the Apostle enjoins, that they labour in all things, and fulfil their ministry: but let them know, that fulfil it they cannot, if like hirelings they abandon the flocks committed to them, and apply not themselves to the keeping of their own sheep, whose blood will be required at their hands, by the Supreme Judge; seeing that it is most certain that, if the wolf have devoured the sheep, the shepherd's excuse will not be admitted, that he knew not thereof. And yet, for as much as some are to be found at this time, who-as is grievously to be lamented-forgetful even of their own salvation, and preferring earthly things to heavenly, and things human before divine, wander about in various courts, or, their fold forsaken, and the care of the sheep committed to them neglected, keep themselves occupied with the solicitudes of temporal affairs; it hath seemed good to the sacred and holy Synod to renew, as by virtue of the present decree It doth renew, the ancient canons promulgated against non-residents, which (canons) have, through the disorders of the times and of men, well nigh fallen into desuetude; and furthermore, in order to the more fixed residence of the same, and for the reforming of manners in the church, it hath seemed good to appoint and ordain in the manner following:-If any one, by whatsoever dignity, degree, and pre-eminence distinguished, shall, by remaining six months together out of his own diocese, all lawful impediment, or just and reasonable causes ceasing, be absent from a patriarchal, primatial, metropolitan, or cathedral church, under what title soever, cause, name, or right committed to him, he shall ipso jure incur the penalty of the forfeiture of a fourth part of one year's fruits, to be applied, by an ecclesiastical superior, to the fabric of the church and to the poor of the place. And if he continue absent in this way during six other months, he shall thereupon forfeit another fourth part of the fruits to be applied in like manner. But if the contumacy proceed yet further, the metropolitan shall, for the subjecting him to a severer censure of the sacred canons, be obliged to denounce his absent suffragan bishops, and the oldest resident suffragan bishop to denounce his absent metropolitan, to the Roman pontiff, either by letter or by messenger, within the space of three months, under the penalty, to be ipso facto incurred, of being interdicted from entering into the church; that he, by the authority of his own supreme See, may proceed against the said non-resident prelates, according as the greater or less contumacy of each may require, and provide the said churches with more useful pastors, as he shall know in the Lord to be salutary and expedient.

Canon 2 — It is not lawful for any one who holds a benefice requiring personal residence to absent himself, save for a just cause to be approved of by the bishop, who even then shall, for the cure of souls, substitute a vicar in his stead, withdrawing a portion of the fruits.

Episcopis inferiores quaevis beneficia ecclesiastica personalem residentiam de iure sive consuetudine exigentia in titulum sive commendam obtinentes ab eorum ordinariis (quemadmodum eis pro bono ecclesiarum regimine et divini cultus augmento locorum et personarum qualitate pensata expediens videbitur) opportunis iuris remediis residere cogantur nulli que privilegia seu indulta perpetua de non residendo aut de fructibus in absentia percipiendis suffragentur. Indulgentiis vero et dispensationibus temporalibus ex veris et rationabilibus causis tantum concessis et coram ordinario legitime probandis in suo robore permansuris quibus casibus nihilominus officium sit episcoporum (tamquam in hac parte a Sede Apostolica delegatorum) providere ut per deputationem idoneorum vicariorum et congruae portionis fructuum assignationem cura animarum nullatenus negligatur nemini quoad hoc privilegio seu exemptione quacumque suffragante.

Those inferior to bishops, who hold by title, or in commendam, any ecclesiastical benefices requiring personal residence whether by law or custom, shall be compelled, by their Ordinaries, to reside, by suitable legal remedies; as to them shall seem expedient for the good government of the churches and the advancement of the service of God, taking into account the character of the places and persons; and to no one shall any perpetual privileges, or indults, in favour of non-residence, or of receiving the fruits during absence, be of avail: temporary indulgences and dispensations, however, granted solely for true and reasonable causes, and which are to be legitimately proved before the Ordinary, shall remain in force; in which cases nevertheless, it shall be the office of bishops, as delegated in this matter by the Apostolic See, to provide that, by deputing competent vicars, and by assigning them a suitable portion of the fruits, the cure of souls be nowise neglected; no privilege or exemption whatever being of avail to any in this regard.

Canon 3 — The excesses of Secular clerics and of Regulars who live out of their monasteries, shall be corrected by the Ordinary of the place.

Ecclesiarum praelati ad corrigendum subditorum excessus prudenter et diligenter intendant et nemo saecularis clericus cuiusvis personalis vel regularis extra monasterium degens etiam sui ordinis privilegii praetextu tutus censeatur quominus si deliquerit ab Ordinario loci (tamquam super hoc a Sede Apostolica delegato) secundum canonicas sanctiones visitari puniri et corrigi valeat.

The prelates of the churches shall apply themselves prudently and diligently to correct the excesses of their subjects; and no Secular cleric, under pretext of a personal privilege, or any Regular, living out of his monastery, shall, under pretext of a privilege of his order, be accounted, if he transgress, exempt from being visited, punished, and corrected, in accordance with the ordinances of the canons, by the Ordinary of the place, as being delegated hereunto by the Apostolic See.

Canon 4 — Bishops and other greater prelates shall visit any churches whatsoever, as often as there shall be need; everything which might hinder this decree being abrogated.

Capitula cathedralium et aliarum maiorum ecclesiarum illorum que personae nullis exemptionibus consuetudinibus sententiis iuramentis concordiis (quae tantum suos obligent auctores non etiam successores) tueri se possint quominus a suis episcopis et aliis maioribus praelatis per se ipsos solos vel illis quibus sibi videbitur adiunctis iuxta canonicas sanctiones toties quoties opus fuerit visitari corrigi et emendari etiam auctoritate apostolica possint et valeant.

The Chapters of cathedral, and of other greater, churches, and the members thereof, shall not be able,-by any exemptions, customs, judgments, oaths, concordates, which only bind the authors thereof and not also their successors,-to screen themselves from being capable of being, in accordance with the ordinances of the canons, visited, corrected, and amended, as often as shall be needful, even with apostolical authority, by their own bishops, and other greater prelates, by themselves alone, or with those whom they shall see fit to have accompany them.

Canon 5 — Bishops shall neither exercise any pontifical function, nor ordain, in another diocese.

Nulli episcopo liceat cuiusvis privilegii praetextu pontificalia in alterius diocesi exercere nisi de ordinarii loci expressa licentia et in personas eidem ordinario subiectas tantum; si secus factum fuerit episcopus ab exercitio pontificalium et sic ordinati ab executione ordinum sint ipso iure suspensi.

It shall not be lawful for any bishop, under the plea of any privilege soever, to exercise pontifical functions in the diocese of another, save by the express permission of the Ordinary of the place, and in regard to those persons only who are subject to that same Ordinary: if the contrary shall have been done, the bishop shall be ipso facto suspended from the exercise of episcopal functions, and those so ordained (be similarly suspended) from the exercise of their orders.

Canon 1 Denz. 844

Si quis dixerit sacramenta novae legis non fuisse omnia a Iesu Christo Domino nostro instituta aut esse plura vel pauciora quam septem videlicet baptismum confirmationem Eucharistiam poenitentiam extremam unctionem ordinem et matrimonium aut etiam aliquod horum septem non esse vere et proprie sacramentum: a[nathema] s[it].

If any one saith, that the sacraments of the New Law were not all instituted by Jesus Christ, our Lord; or, that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and properly a sacrament; let him be anathema.

Canon 2 Denz. 845

Si quis dixerit ea ipsa novae legis sacramenta a sacramentis antiquae legis non differre nisi quia caeremoniae sunt aliae et alii ritus externi: a[nathema] s[it].

If any one saith, that these said sacraments of the New Law do not differ from the sacramnets of the Old Law, save that the ceremonies are different, and different the outward rites; let him be anathema.

Canon 3 Denz. 846

Si quis dixerit haec septem sacramenta ita esse inter se paria ut nulla ratione aliud sit alio dignius: a[nathema] s[it].

If any one saith, that these seven sacraments are in such wise equal to each other, as that one is not in any way more worthy than another; let him be anathema.

Canon 4 Denz. 847

Si quis dixerit sacramenta novae legis non esse ad salutem necessaria sed superflua et sine eis aut eorum voto per solam fidem homines a Deo gratiam iustificationis adipisci licet omnia singulis necessaria non sint: a[nathema] s[it].

If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema.

Canon 5 Denz. 848

Si quis dixerit haec sacramenta propter solam fidem nutriendam instituta fuisse: a[nathema] s[it].

If any one saith, that these sacraments were instituted for the sake of nourishing faith alone; let him be anathema.

Canon 6 Denz. 849

Si quis dixerit sacramenta novae legis non continere gratiam quam significant aut gratiam ipsam non ponentibus obicem non conferre quasi signa tantum externa sint acceptae per fidem gratiae vel iustitiae et notae quaedam christianae professionis quibus apud homines discernuntur fideles ab infidelibus: a[nathema] s[it].

If any one saith, that the sacraments of the New Law do not contain the grace which they signify; or, that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward signs of grace or justice received through faith, and certain marks of the Christian profession, whereby believers are distinguished amongst men from unbelievers; let him be anathema.

Canon 7 Denz. 850

Si quis dixerit non dari gratiam per huiusmodi sacramenta semper et omnibus quantum est ex parte Dei etiam si rite ea suscipiant sed aliquando et aliquibus: a[nathema] s[it].

If any one saith, that grace, as far as God's part is concerned, is not given through the said sacraments, always, and to all men, even though they receive them rightly, but (only) sometimes, and to some persons; let him be anathema.

Canon 8 Denz. 851

Si quis dixerit per ipsa novae legis sacramenta ex opere operato non conferri gratiam sed solam fidem divinae promissionis ad gratiam consequendam sufficere: a[nathema] s[it].

If any one saith, that by the said sacraments of the New Law grace is not conferred through the act performed, but that faith alone in the divine promise suffices for the obtaining of grace; let him be anathema.

Canon 9 Denz. 852

Si quis dixerit in tribus sacramentis baptismo scilicet confirmatione et ordine non imprimi characterem in anima hoc est signum quoddam spirituale et indelebile unde ea iterari non possunt: a[nathema] s[it].

If any one saith, that, in the three sacrments, Baptism, to wit, Confirmation, and Order, there is not imprinted in the soul a character, that is, a certain spiritual and indelible Sign, on account of which they cannot be repeated; let him be anathema.

Canon 10 Denz. 853

Si quis dixerit christianos omnes in verbo et omnibus sacramentis administrandis habere potestatem: a[nathema] s[it].

If any one saith, that all Christians have power to administer the word, and all the sacraments; let him be anathema.

Canon 11 Denz. 854

Si quis dixerit in ministris dum sacramenta conficiunt et conferunt non requiri intentionem saltem faciendi quod facit Ecclesia: a[nathema] s[it].

If any one saith, that, in ministers, when they effect, and confer the sacraments, there is not required the intention at least of doing what the Church does; let him be anathema.

Canon 12 Denz. 855

Si quis dixerit ministrum in peccato mortali exsistentem modo omnia essentialia quae ad sacramentum conficiendum aut conferendum pertinent servaverit non conficere aut conferre sacramentum: a[nathema] s[it].

If any one saith, that a minister, being in mortal sin,-if so be that he observe all the essentials which belong to the effecting, or conferring of, the sacrament,-neither effects, nor confers the sacrament; let him be anathema.

Canon 13 Denz. 856

Si quis dixerit receptos et approbatos Ecclesiae catholicae ritus in solemni sacramentorum administratione adhiberi consuetos aut contemni aut sine peccato a ministris pro libito omitti aut in novos alios per quemcumque ecclesiarum pastorem mutari posse: a[nathema] s[it].

If any one saith, that the received and approved rites of the Catholic Church, wont to be used in the solemn administration of the sacraments, may be contemned, or without sin be omitted at pleasure by the ministers, or be changed, by every pastor of the churches, into other new ones; let him be anathema.

Canon 1 Denz. 857

Si quis dixerit baptismum Ioannis habuisse eandem vim cum baptismo Christi: a[nathema] s[it].

If any one saith, that the baptism of John had the same force as the baptism of Christ; let him be anathema.

Canon 2 Denz. 858

Si quis dixerit aquam veram et naturalem non esse de necessitate baptismi atque ideo verba illa Domini nostri Iesu Christi: nisi quis renatus fuerit ex aqua et Spiritu Sancto ad metaphoram aliquam detorserit: a[nathema] s[it].

If any one saith, that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ; Unless a man be born again of water and the Holy Ghost; let him be anathema.

Canon 3 Denz. 859

Si quis dixerit in Ecclesia Romana (quae omnium ecclesiarum mater est et magistra) non esse veram de baptismi sacramento doctrinam: a[nathema] s[it].

If any one saith, that in the Roman church, which is the mother and mistress of all churches, there is not the true doctrine concerning the sacrament of baptism; let him be anathema.

Canon 4 Denz. 860

Si quis dixerit baptismum qui etiam datur ab haereticis in nomine Patris et Filii et Spiritus Sancti eum intentione faciendi quod facit Ecclesia non esse verum baptismum: a[nathema] s[it].

If any one saith, that the baptism which is even given by heretics in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church doth, is not true baptism; let him be anathema.

Canon 5 Denz. 861

Si quis dixerit baptismum liberum esse hoc est non necessarium ad salutem: a[nathema] s[it].

If any one saith, that baptism is free, that is, not necessary unto salvation; let him be anathema.

Canon 6 Denz. 862

Si quis dixerit baptizatum non posse etiam si velit gratiam amittere quantumcumque peccet nisi nolit credere: a[nathema] s[it].

If any one saith, that one who has been baptized cannot, even if he would, lose grace, let him sin ever so much, unless he will not believe; let him be anathema.

Canon 7 Denz. 863

Si quis dixerit baptizatos per baptismum ipsum solius tantum fidei debitores fieri non autem universae legis Christi servandae: a[nathema] s[it].

If any one saith, that the baptized are, by baptism itself, made debtors but to faith alone, and not to the observance of the whole law of Christ; let him be anathema.

Canon 8 Denz. 864

Si quis dixerit baptizatos liberos esse ab omnibus sanctae Ecclesiae praeceptis quae vel scripta vel tradita sunt ita ut ea observare non teneantur nisi se sua sponte illis summittere voluerint: a[nathema] s[it].

If any one saith, that the baptized are freed from all the precepts, whether written or transmitted, of holy Church, in such wise that they are not bound to observe them, unless they have chosen of their own accord to submit themselves thereunto; let him be anathema.

Canon 9 Denz. 865

Si quis dixerit ita revocandos esse homines ad baptismi suscepti memoriam ut vota omnia quae post baptismum fiunt vi promissionis in baptismo ipso iam factae irrita esse intelligant quasi per ea et fidei quam professi sunt detrahatur et ipsi baptismo: a[nathema] s[it].

If any one saith, that the resemblance of the baptism which they have received is so to be recalled unto men, as that they are to understand, that all vows made after baptism are void, in virtue of the promise already made in that baptism; as if, by those vows, they both derogated from that faith which they have professed, and from that baptism itself; let him be anathema.

Canon 10 Denz. 866

Si quis dixerit peccata omnia quae post baptismum fiunt sola recordatione et fide suscepti baptismi vel dimitti vel venialia fieri: a[nathema] s[it].

If any one saith, that by the sole remembrance and the faith of the baptism which has been received, all sins committed after baptism are either remitted, or made venial; let him be anathema.

Canon 11 Denz. 867

Si quis dixerit verum et rite collatum baptismum iterandum esse illi qui apud infideles fidem Christi negaverit cum ad poenitentiam convertitur: a[nathema] s[it].

If any one saith, that baptism, which was true and rightly conferred, is to be repeated, for him who has denied the faith of Christ amongst Infidels, when he is converted unto penitence; let him be anathema.

Canon 12 Denz. 868

Si quis dixerit neminem esse baptizandum nisi ea aetate qua Christus baptizatus est vel in ipso mortis articulo: a[nathema] s[it].

If any one saith, that no one is to be baptized save at that age at which Christ was baptized, or in the very article of death; let him be anathema.

Canon 13 Denz. 869

Si quis dixerit parvulos eo quod actum credendi non habent suscepto baptismo inter fideles computandos non esse ac propterea cum ad annos discretionis pervenerint esse rebaptizandos aut praestare omitti eorum baptisma quam eos non actu proprio credentes baptizari in sola fide Ecclesiae: a[nathema] s[it].

If any one saith, that little children, for that they have not actual faith, are not, after having received baptism, to be reckoned amongst the faithful; and that, for this cause, they are to be rebaptized when they have attained to years of discretion; or, that it is better that the baptism of such be omitted, than that, while not believing by their own act, they should be bapized in the faith alone of the Church; let him be anathema.

Canon 14 Denz. 870

Si quis dixerit huiusmodi parvulos baptizatos cum adoleverint interrogandos esse an ratum habere velint quod patrini eorum nomine dum baptizarentur polliciti sunt et ubi se nolle responderint suo esse arbitrio relinquendos nec alia interim poena ad christianam vitam cogendos nisi ut ab Eucharistiae aliorum que sacramentorum perceptione arceantur donec resipiscant: a[nathema] s[it].

If any one saith, that those who have been thus baptized when children, are, when they have grown up, to be asked whether they will ratify what their sponsors promised in their names when they were baptized; and that, in case they answer that they will not, they are to be left to their own will; and are not to be compelled meanwhile to a Christian life by any other penalty, save that they be excluded from the participation of the Eucharist, and of the other sacraments, until they repent; let him be anathema.

Canon 1 Denz. 871

Si quis dixerit confirmationem baptizatorum otiosam caeremoniam esse et non potius verum et proprium sacramentum aut olim nihil aliud fuisse quam catechesim quandam qua adolescentiae proximi fidei suae rationem coram Ecclesia exponebant: a[nathema] s[it].

If any one saith, that the confirmation of those who have been baptized is an idle ceremony, and not rather a true and proper sacrament; or that of old it was nothing more than a kind of catechism, whereby they who were near adolescence gave an account of their faith in the face of the Church; let him be anathema.

Canon 2 Denz. 872

Si quis dixerit iniurios esse Spiritui Sancto eos qui sacro confirmationis chrismati virtutem aliquam tribuunt: a[nathema] s[it].

If any one saith, that they who ascribe any virtue to the sacred chrism of confirmation, offer an outrage to the Holy Ghost; let him be anathema.

Canon 3 Denz. 873

Si quis dixerit sanctae confirmationis ordinarium ministrum non esse solum episcopum sed quemvis simplicem sacerdotem: a[nathema] s[it].

If any one saith, that the ordinary minister of holy confirmation is not the bishop alone, but any simple priest soever; let him be anathema.

Canon 1 — Who is capable of governing Cathedral churches.

Ad cathedralium ecclesiarum regimen nullus nisi ex legitimo matrimonio natus et aetate matura gravitate morum litterarum que scientia iuxta constitutionem Alexandri III quae incipit cum in cunctis in concilio Lateranensi promulgatam praeditus assumatur.

No one shall be assumed unto the government of Cathedral churches, but one that is born of lawful wedlock, is of mature age, and endowed with gravity of manners, and skill in letters, agreeably to the constitution of Alexander III., which begins, Cum in cunctis, promulgated in the Council of Lateran.

Canon 2 — The holders of several Cathedral churches are commanded to resign all but one, in a given manner and time.

Nemo quacumque etiam dignitate gradu aut praeeminentia praefulgens plures metropolitanas seu cathedrales ecclesias in titulum sive commendam aut alio quovis nomine contra sacrorum canonum instituta recipere et simul retinere praesumat cum valde felix sit ille censendus cui unam Ecclesiam bene ac fructuose et cum animarum sibi commissarum salute regere contigerit. Qui autem plures ecclesias contra praesentis decreti tenorem nunc detinent una quam maluerint retenta reliquas infra sex menses si ad liberam Sedis Apostolicae dispositionem pertineant alias infra annum dimittere teneantur; alioquin Ecclesiae ipsae (ultimo obtenta dumtaxat excepta) eo ipso vacare censeantur.

No one, by whatsoever dignity, grade, or pre-eminence distinguished, shall presume, in contravention of the institutes of the sacred canons, to accept and to hold at the same time several Metropolitan, or Cathedral, churches, whether by title, or in commendam, or under any other name whatsoever; seeing that he is to be accounted exceedingly fortunate whose lot it is to rule one church well and fruitfully, and unto the salvation of the souls committed to him. But as to those who now hold several churches contrary to the tenor of the present decree, they shall be bound, retaining the one which they may prefer, to resign the rest, within six months if they are at the free disposal of the Apostolic See, in other cases within the year; otherwise those churches, the one last obtained only excepted, shall be from that moment deemed vacant.

Canon 3 — Benefices shall be conferred solely on capable individuals.

Inferiora beneficia ecclesiastica praesertim curam animarum habentia personis dignis et habilibus et quae in loco residere ac per se ipsos curam ipsam exercere valeant iuxta constitutionem Alexandri III in Lateranensi quae incipit quia nonnulli et aliam Gregorii X in generali Lugdunensi concilio quae incipit licet canon editam conferantur. Aliter autem facta collatio sive provisio omnino irritetur et ordinarius collator poenas constitutionis concilii generalis quae incipit grave nimis se noverit incursurum.

Inferior Ecclesiastical Benefices, especially such as have the cure of souls, shall be conferred on persons worthy and capable, and who can reside on the spot and exercise personally the said cure; in accordance with the Constitution of Alexander IIl., in the Council of Lateran, which begins, Quia nonnulli; and that other of Gregory X., published in the General Council of Lyons, which begins, Licet Canon. A collation, or provision, made otherwise, shall be wholly annulled: and let the ordinary collator know, that he will himself incur the penalties set down in the Constitution of the General Council (of Lateran), which begins, Grave nimis.

Canon 4 — The retainer of several Benefices contrary to the Canons, shall be deprived thereof.

Quicumque de cetero plura curata aut alias incompatibilia beneficia ecclesiastica sive per viam unionis ad vitam seu commendae perpetuae aut alio quocumque nomine et titulo contra formam sacrorum canonum et praesertim constitutionis Innocentii III quae incipit de multa recipere ac simul retinere praesumpserit beneficiis ipsis iuxta ipsius constitutionis dispositionem ipso iure etiam praesentis canonis vigore privatus exsistat.

Whosoever shall for the future presume to accept, or to retain at the same time several cures, or otherwise incompatible Ecclesiastical Benefices, whether by way of union for life, or in perpetual commendam, or under any other name or title whatsoever, in contravention of the appointment of the sacred Canons, and especially of the Constitution of Innocent III., beginning, De multa, shall be ipso jure deprived of the said benefices, according to the disposition of the said constitution, and also by virtue of the present Canon.

Canon 5 — The holders of several Benefices with cure of souls shall exhibit their dispensations to the Ordinary, who shall provide the churches with a Vicar, assigning a suitable portion of the fruits.

Ordinarii locorum quoscumque plura curata aut alias incompatibilia beneficia ecclesiastica obtinentes dispensationes suas exhibere districte compellant et alias procedant iuxta constitutionem Gregorii X in generali Lugdunensi concilio editam quae incipit ordinarii quam eadem sancta Synodus innovandam censet et innovat addens insuper quod ipsi ordinarii etiam per idoneorum vicariorum deputationem et congruae portionis fructuum assignationem omnino provideant ut animarum cura nullatenus negligatur et beneficia ipsa debitis obsequiis minime defraudentur; appellationibus privilegiis exemptionibus quibuscumque etiam cum iudicum specialium deputatione et illorum inhibitionibus in praemissis nemini suffragantibus.

The Ordinaries of the places shall strictly compel all those who hold several cures, or otherwise incompatible, Ecclesiastical Benefices to exhibit their dispensations; and they shall otherwise proceed according to the Constitution of Gregory X., published in the General Council of Lyons, beginning Ordinarii, which (Constitution) this holy Synod thinks ought to be renewed, and doth renew; adding further, that the said Ordinaries are by all means to provide, even by deputing fit vicars and by assigning a suitable portion of the fruits, that the cure of souls be not in any way neglected, and that the said benfices be nowise defrauded of the services due to them: no appeals, privileges, or exemptions whatsoever, even with a commission of special judges, and inhibitions from the same, being of avail to any one in the matters aforenamed.

Canon 6 — What unions of Benefices shall be accounted valid.

Uniones perpetuae a quadraginta annis citra factae examinari ab ordinariis tamquam a Sede Apostolica delegatis possint et quae per subreptionem vel obreptionem obtentae fuerint irritae declarentur; illae vero quae a dicto tempore citra concessae nondum in toto vel in parte sortitae sunt effectum et quae deinceps ad cuiusvis instantiam fient nisi eas ex legitimis aut alias rationabilibus causis coram loci Ordinario vocatis quorum interest verificandis factas fuisse constiterit per subreptionem obtentae praesumantur ac propterea (nisi aliter a Sede Apostolica declaratum fuerit) viribus omnino careant.

Unions in perpetuity, made within forty years, may be examined into by the Ordinaries, as delegated by the Apostolic See, and such as shall have been obtained by surreption or obreption shall be declared null. Now those are to be presumed to have been surreptitiously obtained, which having been granted within the aforenamed period, have not as yet been carried into effect wholly, or in part, as also those which shall henceforth be made at the instance of any person soever, unless it shall be certain that they have been made for lawful, or otherwise reasonable causes, which are to be verified before the Ordinary of the place, those persons being summoned whose interests are concerned: and therefore (such unions) shall be altogether of no force, unless the Apostolic See shall have declared otherwise.

Canon 7 — United Ecclesiastical Benefices shall be visited: the cure thereof shall be exercised even by perpetual vicars; who shall be deputed thereunto with a portion, to be assigned even upon a specific property.

Beneficia ecclesiastica curata quae cathedralibus collegiatis seu aliis ecclesiis vel monasteriis beneficiis seu collegiis aut piis locis quibuscumque perpetuo unita et annexa reperiuntur ab ordinariis locorum annis singulis visitentur qui sollicite providere procurent ut per idoneos vicarios etiam perpetuos (nisi ipsis ordinariis pro bono ecclesiarum regimine aliter expedire videbitur) ab eis cum tertiae partis fructuum aut maiori vel minori arbitrio ipsorum ordinariorum portione etiam super re certa assignanda ibidem deputandos animarum cura laudabiliter exerceatur; appellationibus privilegiis exemptionibus etiam cum iudicum deputatione et illorum inhibitionibus quibuscumque in praemissis minime suffragantibus.

Ecclesiastical Benefices with cures, which are found to have been always united and annexed to Cathedral, Collegiate, or other churches, or to monasteries, benefices, colleges, or other pious places of what sort soever, shall be visited every year by the Ordinaries of those places; who shall apply themselves sedulously to provide that the cure of souls be laudably exercised by competent vicars, and those even perpetual, unless the said Ordinaries shall deem it expedient for the good of the churches that it be otherwise,-which (vicars) shall be deputed thereunto by those Ordinaries, with a provision consisting of a third part of the fruits, or of a greater or less proportion, at the discretion of the said Ordinaries, which (portion) is to be assigned even upon a specific property; no appeals, privileges, exemptions, even with a commission of judges, and inhibitions from the same, being of any avail in the matters abovenamed.

Canon 8 — Churches shall be repaired: the cure of souls sedulously discharged.

Locorum ordinarii ecclesias quascumque quomodolibet exemptas auctoritate apostolica singulis annis visitare teneantur et opportunis iuris remediis providere ut quae reparatione indigent reparentur et cura animarum si que illis immineat aliis que debitis obsequiis minime defraudentur; appellationibus privilegiis consuetudinibus etiam ab immemorabili tempore praescriptis iudicum deputationibus et illorum inhibitionibus penitus exclusis.

The Ordinaries of the places shall be bound to visit every year, with apostolic authority, all churches whatsoever, in whatsoever manner exempted; and to provide by suitable legal remedies that whatever needs repairs, be repaired; and that those churches be not in any way defrauded of the Cure of souls, if such be annexed thereunto, or of other services due to them;-all appeals, privileges, customs, even those that have a prescription from time immemorial, commission of judges, and inhibitions from the same, being utterly set aside.

Canon 9 — The duty of consecration not to be delayed.

Ad maiores ecclesias promoti munus consecrationis infra tempus a iure statutum suscipiant et prorogationes ultra sex menses concessae nulli suffragentur.

Those who have been promoted to the greater churches shall receive the rite of consecration within the time prescribed by law, and any delays granted, extending beyond the period of six months, shall be of no avail to any one.

Canon 10 — When a See is vacant, Chapters shall not grant 'reverends' to any unless straitened because of a Benefice obtained, or about to be obtained: various penalties on contraveners.

Non liceat capitulis ecclesiarum sede vacante infra annum a die vacationis ordinandi licentiam aut litteras dimissorias seu reverendas (ut aliqui vocant) tam ex iuris communis dispositione quam etiam cuiusvis privilegii aut consuetudinis vigore alicui qui beneficii ecclesiastici recepti sive recipiendi occasione arctatus non fuerit concedere; si secus fiat capitulum contraveniens ecclesiastico subiaceat interdicto et sic ordinati si in minoribus ordinibus constituti fuerint nullo privilegio clericali praesertim in criminalibus gaudeant; in maioribus vero ab exsecutione ordinum ad beneplacitum futuri praelati sint ipso iure suspensi.

It shall not be lawful for Chapters of churches, when a see is vacant, to grant,-whether by ordinance of common law, or by virtue of any privilege or custom whatsoever,-a license for ordination, or letters dimissory, or "reverend," as some call them, within a year from the day of that vacancy, to any one who is not straitened (for time), by occasion of some ecclesistical benefice received, or about to be received. Otherwise, the contravening Chapter shall be subjected to an ecclesiastical interdict; and the persons so ordained, if they have been constituted in minor orders, shall not enjoy any clerical privilege, especially in criminal causes; whilst those constituted in the greater orders shall be, ipso jure, suspended from the exercise thereof, during the pleasure of the next appointed prelate.

Canon 11 — Faculties for promotion shall not avail any one without a just cause.

Facultates de promovendo a quocumque non suffragentur nisi habentibus legitimam causam ob quam a propriis episcopis ordinari non possint in litteris exprimendam et tunc non ordinentur nisi ab episcopo in sua dioecesi residente aut pro eo pontificalia exercente et diligenti praevio examine.

Faculties, for being promoted (to orders) by any prelate whatsoever, shall be of no avail but to those who have a lawful cause-which is to be expressed in their letters-why they cannot be ordained by their own bishops; and even then they shall not be ordained but by a bishop who is resident in his own diocese, or by him who exercises the pontifical functions for him, and after having undergone a previous careful examination.

Canon 12 — Faculties for not being promoted shall not exceed a year.

Facultates de non promovendo praeterquam in casibus a iure expressis concessae ad annum tantum suffragentur.

Faculties granted for not being promoted (to orders) shall avail for a year only, except in the cases by law provided.

Canon 13 — Individuals by whomsoever presented shall not be instituted without being previously examined and approved of by the Ordinary; with certain exceptions.

Praesentati seu electi vel nominati a quibusvis ecclesiasticis personis etiam Sedis Apostolicae nuntiis ad quaevis ecclesiastica beneficia non instituantur nec confirmentur neque admittantur etiam praetextu cuiusvis privilegii seu consuetudinis etiam ab immemorabili tempore praescriptae nisi fuerint prius a locorum ordinariis examinati et idonei reperti; et nullus appellationis remedio se tueri possit quominus examen subire teneatur. Praesentatis tamen electis seu nominatis ab universitatibus seu collegiis generalium studiorum exceptis.

Persons presented, or elected, or nominated by any ecclesiastics soever, even by Nuncios of the Apostolic See, shall not be instituted, or confirmed in, or admitted to any ecclesiastical benefices whatsoever, even under the plea of any privilege soever, or custom, which may even have a prescription from time immemorial, unless they shall have been first examined, and found fit, by the Ordinaries of the places. And no one shall be able to screen himself, by means of an appeal, from being bound to undergo that examination. Those, however, are to be excepted, who are presented, elected, or nominated by universities, or by colleges for general studies.

Canon 14 — The civil causes of exempted persons which may be taken cognizance of by bishops.

In exemptorum causis constitutio Innocentii IV quae incipit volentes in generali Lugdunensi concilio edita servetur quam eadem sacrosancta Synodus innovandam censuit et innovat. Addendo insuper quod in civilibus causis mercedum et miserabilium personarum clerici saeculares aut regulares extra monasterium degentes quomodolibet exempti etiam si certum iudicem a Sede Apostolica deputatum in partibus habeant in aliis vero si ipsum iudicem non habuerint coram locorum ordinariis tamquam in hoc ab ipsa sede delegatis conveniri et iure medio ad solvendum debitum cogi et compelli possint. Privilegiis exemptionibus conservatorum deputationibus et eorum inhibitionibus adversus praemissa nequaquam valituris.

In the causes of exempted persons, the Constitution of Innocent IV., beginning Volentes, set forth in the general Council of Lyons, shall be observed,-which Constitution this sacred and holy Synod hath thought ought to be renewed, and doth hereby renew it; adding further, that, in civil causes relative to wages, and to persons in distress, clerics, whether Seculars, or Regulars who live out of their monasteries,-howsoever exempted, and even though they may have upon the spot a special judge deputed by the Apostolic See; and in other causes, if they have no such judge,-may be brought before the Ordinaries of the places, and be constrained and compelled by course of law to pay what they owe; no privileges, exemptions, commissions of conservators, and inhibitions therefrom, being of any force whatever in opposition to the (regulations) aforesaid.

Canon 15 — Ordinaries shall take care that all manner of hospitals, even those exempted, be faithfully governed by their adminstrators.

Curent ordinarii ut hospitalia quaecumque a suis administratoribus quocumque illi nomine censeantur etiam quomodolibet exemptis fideliter et diligenter gubernentur constitutionis concilii viennensis quae incipit quia contingit forma servata.

The Ordinaries shall take care that all hospitals whatsoever be faithfully and diligently governed by their own administrators, by what names soever called, and in what way soever exempted: observing herein the form of the Constitution of the Council of Vienne, which begins, Quia contingit, which this holy Synod hath thought fit to renew, and doth hereby renew, together with the derogations therein contained.

Canon 1 Denz. 883

Si quis negaverit in sanctissimo Eucharistiae sacramento contineri vere realiter et substantialiter corpus et sanguinem una cum anima et divinitate Domini nostri Iesu Christi ac proinde totum Christum sed dixerit tantummodo esse in eo ut in signo vel figura aut virtute: a[nathema] s[it].

If any one denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that He is only therein as in a sign, or in figure, or virtue; let him be anathema.

Canon 2 Denz. 884

Si quis dixerit in sacrosancto Eucharistiae sacramento remanere substantiam panis et vini una cum corpore et sanguine Domini nostri Iesu Christi negaverit que mirabilem illam et singularem conversionem totius substantiae panis in corpus et totius substantiae vini in sanguinem manentibus dumtaxat speciebus panis et vini quam quidem conversionem Catholica Ecclesia aptissime transsubstantiatione appellat: a[nathema] s[it].

If any one saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood-the species Only of the bread and wine remaining-which conversion indeed the Catholic Church most aptly calls Transubstantiation; let him be anathema.

Canon 3 Denz. 885

Si quis negaverit in venerabili sacramento Eucharistiae sub unaquaque specie et sub singulis cuiusque speciei partibus separatione facta totum Christum contineri: a[nathema] s[it].

If any one denieth, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separated; let him be anathema.

Canon 4 Denz. 886

Si quis dixerit peracta consecratione in admirabili Eucharistiae sacramento non esse corpus et sanguinem Domini nostri Iesu Christi sed tantum in usu dum sumitur non autem ante vel post et in hostiis seu particulis consecratis quae post communionem reservantur vel supersunt non remanere verum corpus Domini: a[nathema] s[it].

If any one saith, that, after the consecration is completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist, but (are there) only during the use, whilst it is being taken, and not either before or after; and that, in the hosts, or consecrated particles, which are reserved or which remain after communion, the true Body of the Lord remaineth not; let him be anathema.

Canon 5 Denz. 887

Si quis dixerit vel praecipuum fructum sanctissimae Eucharistiae esse remissionem peccatorum vel ex ea non alios effectus provenire: a[nathema] s[it].

If any one saith, either that the principal fruit of the most holy Eucharist is the remission of sins, or, that other effects do not result therefrom; let him be anathema.

Canon 6 Denz. 888

Si quis dixerit in sancto Eucharistiae sacramento Christum unigenitum Dei Filium non esse cultu latriae etiam externo adorandum atque ideo nec festiva peculiari celebritate venerandum neque in processionibus secundum laudabilem et universalem Ecclesiae sanctae ritum et consuetudinem solemniter circumgestandum vel non publice ut adoretur populo proponendum et eius adoratores esse idolatras: a[nathema] s[it].

If any one saith, that, in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored with the worship, even external of latria; and is, consequently, neither to be venerated with a special festive solemnity, nor to be solemnly borne about in processions, according to the laudable and universal rite and custom of holy church; or, is not to be proposed publicly to the people to be adored, and that the adorers thereof are idolators; let him be anathema.

Canon 7 Denz. 889

Si quis dixerit non licere sacram Eucharistiam in sacrario reservari sed statim post consecrationem astantibus necessario distribuendam aut non licere ut illa ad infirmos honorifice deferatur: a[nathema] s[it].

If any one saith, that it is not lawful for the sacred Eucharist to be reserved in the sacrarium, but that, immediately after consecration, it must necessarily be distributed amongst those present; or, that it is not lawful that it be carried with honour to the sick; let him be anathema.

Canon 8 Denz. 890

Si quis dixerit Christum in Eucharistiae exhibitum spiritualiter tantum manducari et non etiam sacramentaliter ac realiter: a[nathema] s[it].

lf any one saith, that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really; let him be anathema.

Canon 9 Denz. 891

Si quis negaverit omnes et singulos christifideles utriusque sexus cum ad annos discretionis pervenerint teneri singulis annis saltem in paschate ad communicandum iuxta praeceptum sanctae matris Ecclesiae: a[nathema] s[it].

If any one denieth, that all and each of Christ's faithful of both sexes are bound, when they have attained to years of discretion, to communicate every year, at least at Easter, in accordance with the precept of holy Mother Church; let him be anathema.

Canon 10 Denz. 892

Si quis dixerit non licere sacerdoti celebranti se ipsum communicare: a[nathema] s[it].

If any one saith, that it is not lawful for the celebrating priest to communicate himself; let him be anathema.

Canon 11 Denz. 893

Si quis dixerit solam fidem esse sufficientem praeparationem ad sumendum sanctissimae Eucharistiae sacramentum: a[nathema] s[it]. Et ne tantum sacramentum indigne atque ideo in mortem et condemnationem sumatur statuit et declarat ipsa sancta Synodus illis quos conscientia peccati mortalis gravat quantumcunque etiam se contritos existiment habita copia confessoris necessario praemittendam esse confessionem sacramentalem. Si quis autem contrarium docere praedicare vel pertinaciter asserere seu etiam publice disputando defendere praesumpserit eo ipso excommunicatus existat.

lf any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.

Canon 1 — Bishops shall apply themselves with prudence to reform the manners of their subjects: from the correction of those bishops there shall be appeal.

In causis visitationis et correctionis sive habilitatis et inhabilitatis necnon criminalibus ab episcopo seu illius in spiritualibus vicario generali ante diffinitivam sententiam ab interlocutoria vel alio quocumque gravamine non appelletur neque episcopus seu vicarius appellationi huiusmodi tanquam frivolae defferre teneatur sed ea ac quacunque inhibitione ab appellationis iudice emanata necnon omni stilo et consuetudine etiam immemorabili contraria non obstante ad ulteriora valeat procedere nisi gravamen huiusmodi per diffinitivam sententiam reparari vel ab ipsa diffinitiva appellari non possit; quibus casibus sacrorum et antiquorum canonum statuta illibata persistant.

The same sacred and holy Synod,-lawfully assembled in the Holy Ghost, the same legate and nuncios of the Apostolic See presiding therein,-purposing to ordain certain things which relate to the jurisdiction of bishops, in order that they may, in accordance with the decree of the last Session, so much the more willingly reside in the churches committed to them, by how much they shall be able, with greater ease and convenience, to rule and to keep in propriety of life and conversation those subject to them, thinks it meet that the bishops be first of all admonished to bear in mind, that they are pastors and not strikers, and that they ought so to preside over those subject to them, as not to lord it over them, but to love them as sons and brethren; and to strive, by exhortation and admonition, to deter them from what is unlawful, that they may not be obliged, should they transgress, to coerce them by due punishments. Towards whom, however, should they happen to sin in any manner through human frailty, that injunction of the apostle is by bishops to be observed, that they reprove, entreat, rebuke them in all kindness and doctrine; seeing that benevolence towards those to be corrected often effects more than austerity; exhortation more than menace; charity more than power. But if, on account of the grievousness of the transgression, there be need of the rod, then is rigour to be tempered with gentleness, judgment with mercy, severity with lenit; that so discipline, so salutary and necessary for the people, may be preserved without harshness; and they who are chastened may be amended, or, if they will not repent, that others, by the wholesome example of their punishment, may be deterred from vices; since it is the office of a pastor, at once vigilant and kind, to apply first of all gentle fomentations to the disorders of his sheep, and afterwards to proceed to sharper and more violent remedies, when the grievousness of the distempers may require them; but if not even these are effectual in removing those disorders, then is he to free the other sheep at least from the danger of contagion. Whereas, therefore, those guilty of crimes, ordinarily, in order to avoid punishment, and to evade the judgments of their bishops, affect to have subjects of complaint and grievances, and, under the subterfuge of an appeal, impede the process of the judge, (this Synod) in order to prevent a remedy which was instituted for the protection of innocence, from being abused to the defence of wickedness, and that this their craft and tergiversation may be met, hath ordained and decreed that: In causes relative to visitation and correction, or to competency or incompetency, as also in criminal causes, there shall be no appeal, before the definitive sentence, from the bishop or his vicar general in spirituals, against any interlocutory sentence, or other (alleged) grievance, whatsoever; neither shall the bishop, nor his vicar, be bound to defer to any such appeal, as being frivolous; but they may proceed to ulterior measures, that appeal, or any inhibition whatsoever emanating from a judge of appeal, as also every usage and custom even immemorial, to the contrary notwithstanding; except it be that the said grievance cannot be repaired by the definitive sentence, or that there is no appeal from the said definitive sentence; in which cases the statutes of the ancient canons shall remain untouched.

Canon 2 — An appeal from the bishop in criminal causes, when to be committed to the Metropolitan, or to one of the nearest bishops.

A sententia episcopi vel ipsius in spiritualibus vicarii generalis in criminalibus appellationis causa (ubi appellationi locus fuerit) si apostolica auctoritate in partibus eam committi contigerit metropolitano seu illius etiam in spiritualibus vicario generali aut si ille aliqua de causa suspectus foret vel ultra duas legales dietas distet seu ab ipso appellatum fuerit uni ex vicinioribus episcopis seu illorum vicariis non autem inferioribus iudicibus committatur.

A case of appeal-where there is room for such appeal-from the sentence of the bishop, or that of his vicar general, shall, if it happen to be a case committed by apostolic authority to judges on the spot, be referred to the metropolitan, or even to his vicar general in spirituals; or if that metropolitan be for some cause suspected, or be distant more than two days' journey as settled by law, or if it be from him that the appeal is made, the case shall be committed to one of the nearest bishops, or to the vicars thereof, but not to inferior judges.

Canon 3 — The acts of the first instance shall, within thirty days, be given gratuitously to the accused appellant.

Reus ab episcopo aut eius vicario in spiritualibus generali in criminali causa appellans coram iudice ad quem appellavit acta primae instantiae omnino producat et iudex nisi illis visis ad eius absolutionem minime procedat. Is autem a quo appellatum fuerit intra triginta dies acta ipsa postulanti gratis exhibeat; alioquin absque illis causa appellationis huiusmodi prout iustitia suaserit terminetur. Cum vero tam gravia nonnunquam sint delicta ab ecclesiasticis commissa personis ut ob eorum atrocitatem ex sacris ordinibus deponendae et curiae sint tradendae saeculari in quo secundum sacros canones certus episcoporum numerus requiritur quos si omnes adhibere difficile esset debita iuris executio differetur si quando autem convenire possent illorum residentia intermitteretur propterea statuit et decrevit:

The accused who is in a criminal cause an appellant from the bishop, or from his vicar general in spirituals, shall absolutely produce, before the judge to whom he has appealed, the acts of the first instance; and the judge shall by no means proceed, without having seen them, to the absolution of the accused. And he, from whom the appeal is made, shall furnish on the demand (of the appellant), the said acts gratuitously within thirty days; otherwise the said case of appeal shall be terminated without them, in the way that justice may require.

Canon 4 — In what manner clerics are, on account of grievous crimes, to be degraded from sacred Orders.

Episcopo per se seu illius vicarium in spiritualibus generalem contra clericum in sacris etiam presbyteratus ordinibus constitutum etiam ad illius condemnationem necnon verbalem depositionem et per se ipsum etiam ad actualem atque solemnem degradationem ab ipsis ordinibus et gradibus ecclesiasticis in casibus in quibus aliorum episcoporum praesentia in numero a canonibus definito requiritur etiam absque illis procedere liceat adhibitis tamen et in hoc sibi assistentibus totidem abbatibus usum mitrae et baculi ex privilegio apostolico habentibus si in civitate aut dioecesi reperiri et commode interesse possint: alioquin aliis personis in ecclesiastica dignitate constitutis quae aetate graves ac iuris scientia commendabiles existant. Et quoniam per fictas causas quae tamen satis probabiles videntur interdum accidit ut nonnulli eiusmodi gratias extorqueant per quas poenae illis episcoporum iusta severitate inflictae aut remittuntur omnino aut minuuntur cum non ferendum sit ut mendacium quod tantopere Deo displicet non modo ipsum impunitum sit verum alterius etiam delicti veniam impetret mentienti idcirco ut sequitur statuit et decrevit:

And whereas crimes so grievous are sometimes committed by ecclesiastics, that, on account of the atrocity thereof, they have to be deposed from sacred orders, and delivered over to a secular court; in which case a certain number of bishops is, according to the Canons, required; and whereas, should there be a difficulty in assembling them all, the due execution of the law would be retarded; whilst, should they on any occasion be able to be present, their residence would be interrupted; therefore hath the Synod resolved and decreed, that it shall be lawful for a bishop, by himself or by his vicar general in spirituals, without the presence even of other bishops, to proceed against a cleric, even against one who is raised to the sacred order of the priesthood, even to his condemnation, as also to his verbal deposition; and he shall be able by himself to proceed even to actual and solemn degradation from the said ecclesiastical orders and degrees, in the cases wherein the presence of other bishops, in a specific number, is required by the Canons; taking, however, to himself, and being assisted therein by, a like number of abbots, who have the right of using the mitre and crosier by apostolic privilege, if so be that they can be found in the city, or diocese, and can conveniently be present; or in their default, (being assisted) by (a like number of) others persons constituted in ecclesiastical dignity, who are of weight by their age and recommended by their knowledge of law.

Canon 5 — The bishop shall take summary cognizance of graces whereby a sin, or a punishment, is remitted.

Episcopus apud Ecclesiam suam residens de subreptione et obreptione gratiae quae (super absolutione alicuius publici criminis vel delicti de quo ipse inquirere coeperat aut remissione poenae ad quam criminosus per eum condemnatus fuerit) falsis precibus impetratur per se ipsum tanquam Sedis Apostolicae delegatus etiam summarie cognoscat ipsam que gratiam postquam per falsi narrationem aut veri taciturnitatem obtentam esse legitime constiterit non admittat. Quoniam vero subditi episcopo tametsi iure correpti fuerint magnopere tamen eum odisse et tanquam iniuria affecti sint falsa illi crimina obiicere solent ut quoquo pacto possint ei molestiam exhibeant cuius vexationis timor plerunque illum ad inquirenda et punienda eorum delicta segniorem reddit idcirco ne is magno suo et Ecclesiae incommodo gregem sibi creditum relinquere ac non sine episcopalis dignitatis diminutione vagari cogatur ita statuit et decrevit:

And because it sometimes happens that, under false pleas, which notwithstanding seem probable enough, certain persons fraudulently obtain graces, whereby the punishments inflicted on them by the just severity of their bishops are either wholly remitted, or are mitigated; and whereas it is a thing not to be borne, that a lie, which is so exceedingly displeasing to God, should not only itself go unpunished, but even obtain for him that tells it, the pardon of another crime; the Synod hath for this cause ordained and decreed as follows: That a bishop, resident in his own church, shall of himself, as the delegate of the Apostolic See, take cognizance even summarily of the surreption or obreption of any grace, obtained under false pretences, for the absolution of any public crime or delinquency, into which he himself had instituted an inquiry; or for the remission of a punishment to which he has himself condemned the criminal; and he shall not admit the said grace, after that it shall have been lawfully ascertained, that it was obtained by the statement of what is false, or by the suppression of the truth.

Canon 6 — A bishop shall not be personally cited, save in a case involving deposition, or deprivation.

Episcopus nisi ob causam ex qua deponendus sive privandus veniret etiam si ex officio aut per inquisitionem seu denunciationem vel accusationem sive alio quovis modo procedatur ut personaliter compareat nequaquam citetur vel moneatur.

And whereas the subjects of a bishop, even though they have been justly chastened, do often nevertheless bear him a violent hatred, and, as if they had suffered some wrong at his hands, object false accusations against him, in order that they may annoy him by whatsoever means lie in their power,-the fear which annoyance doth for the most part render the bishop more backward in inquiring into and punishing delinquencies; therefore, that a bishop may not be compelled-both to his own great inconvenience and that of his Church-to abandon the flock entrusted to him, and that he may not be forced-not without the diminution of the episcopal dignity-to wander from place to place, (the Synod) hath thus ordained and decreed: That a bishop, even though he be proceeded against ex officio, or by way of inquiry, or denunciation, or accusation, or in any other way whatsoever, shall not be cited or warned to appear in person, except for a cause for which he might have to be deposed from, or deprived of, his office.

Canon 7 — The qualifications of witnesses against a bishop are described.

Testes in causa criminali ad informationem vel indicia seu alias in causa principali contra episcopum nisi contestes et bonae conversationis existimationis et famae fuerint non recipiantur et si odio temeritate aut cupiditate aliquid deposuerint gravibus poenis mulctentur.

In a criminal cause, witnesses shall not be received against a bishop, whether as to the information, or proofs, or other process affecting the principal point of the case, unless their testimony agree, and they be of a good life, in good esteem and reputation; and if they shall have made any deposition through hatred, rashness, or interest, they shall be subjected to grievous punishments.

Canon 8 — Important episcopal causes shall be taken cognizance of by the Supreme Pontiff.

Causae episcoporum (cum pro criminis obiecti qualitate comparere debeant) coram Pontifice maximo referantur ac per ipsum terminentur.

The causes of bishops, when, on account of the quality of the crime objected, they have to appear (in person), shall be carried before the Sovereign Pontiff, and be by him decided.

Canon 1 Denz. 911

Si quis dixerit in Catholica Ecclesia poenitentiam non esse vere et proprie sacramentum pro fidelibus quoties post baptismum in peccata labuntur ipsi Deo reconciliandis a Christo Domino nostro institutum: a[nathema] s[it].

If any one saith, that in the Catholic Church Penance is not truly and properly a sacrament, instituted by Christ our Lord for reconciling the faithful unto God, as often as they fall into sin after baptism; let him be anathema.

Canon 2 Denz. 912

Si quis sacramenta confundens ipsum baptismum poenitentiae sacramentum esse dixerit quasi haec duo sacramento distincta non sint atque ideo poenitentiam non recte secundam post naufragium tabulam appellari: a[nathema] s[it].

If any one, confounding the sacraments, saith that baptism is itself the sacrament of Penance, as though these two Sacraments were not distinct, and that therefore Penance is not rightly called a second plank after shipwreck; let him be anathema.

Canon 3 Denz. 913

Si quis dixerit verba illa domini salvatoris: accipite Spiritum Sanctum: quorum remiseritis peccata remittuntur eis et quorum retinueritis retenta sunt non esse intelligenda de potestate remittendi et retinendi peccata in sacramento poenitentiae sicut Ecclesia Catholica ab initio semper intellexit: detorserit autem contra institutionem huius sacramenti ad auctoritatem praedicandi Evangelium: a[nathema] s[it].

If any one saith, that those words of the Lord the Saviour, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained, are not to be understood of the power of forgiving and of retaining sins in the Sacrament of penance, as the Catholic Church has always from the beginning understood them; but wrests them, contrary to the institution of this sacrament, to the power of preaching the gospel; let him be anathema.

Canon 4 Denz. 914

Si quis negaverit ad integra et perfectam peccatorum remissionem requiri tres actus in poenitente quasi materiam sacramenti poenitentiae videlicet contritionem confessionem et satisfactionem quae tres poenitentiae partes dicuntur; aut dixerit duas tantum esse poenitentiae partes terrores scilicet incussos conscientiae agnito peccato et fidem conceptam ex Evangelio vel absolutione qua credit quis sibi per Christum remissa peccata: a[nathema] s[it].

If any one denieth, that, for the entire and perfect remission of sins, there are required three acts in the penitent, which are as it were the matter of the sacrament of Penance, to wit, contrition, confession, and satisfaction, which are called the three parts of penance; or saith that there are two parts only of penance, to wit, the terrors with which the conscience is smitten upon being convinced of sin, and the faith, generated by the gospel, or by the absolution, whereby one believes that his sins are forgiven him through Christ; let him be anathema.

Canon 5 Denz. 915

Si quis dixerit eam contritionem quae paratur per discussionem collectionem et detestationem peccatorum qua quis recogitat annos suos in amaritudine animae suae ponderando peccatorum suorum gravitatem multitudinem foeditatem amissionem aeternae beatitudinis et aeternae damnationis incursum cum proposito melioris vitae non esse verum et utilem dolorem nec praeparare ad gratiam sed facere hominem hypocritam et magis peccatorem; demum illam esse dolorem coactum et non liberum ac voluntarium: a[nathema] s[it].

If any one saith, that the contrition which is acquired by means of the examination, collection, and detestation of sins,--whereby one thinks over his years in the bitterness of his soul, by pondering on the grievousness, the multitude, the filthiness of his sins, the loss of eternal blessedness, and the eternal damnation which he has incurred, having therewith the purpose of a better life,--is not a true and profitable sorrow, does not prepare for grace, but makes a man a hypocrite and a greater sinner; in fine, that this (contrition) is a forced and not free and voluntary sorrow; let him be anathema.

Canon 6 Denz. 916

Si quis negaverit confessionem sacramentalem vel institutam vel ad salutem necessariam esse iure divino; aut dixerit modum secrete confitendi soli sacerdoti quem Ecclesia Catholica ab initio semper observavit et observat alienum esse ab institutione et mandato Christi et inventum esse humanum: a[nathema] s[it].

If any one denieth, either that sacramental confession was instituted, or is necessary to salvation, of divine right; or saith, that the manner of confessing secretly to a priest alone, which the Church hath ever observed from the beginning, and doth observe, is alien from the institution and command of Christ, and is a human invention; let him be anathema.

Canon 7 Denz. 917

Si quis dixerit in sacramento poenitentiae ad remissionem peccatorum necessarium non esse iure divino confiteri omnia et singula peccata mortalia quorum memoria cum debita et diligenti praemeditatione habeatur etiam occulta et quae sunt contra duo ultima decalogi praecepta et circunstantias quae peccati speciem mutant; sed eam confessionem tantum esse utilem ad erudiendum et consolandum poenitentem et olim observatam fuisse tantum ad satisfactionem canonicam imponendam; aut dixerit eos qui omnia peccata confiteri student nihil relinquere velle divinae misericordiae ignoscendum; aut demum non licere confiteri peccata venialia: a[nathema] s[it].

If any one saith, that, in the sacrament of Penance, it is not necessary, of divine right, for the remission of sins, to confess all and singular the mortal sins which after due and diligent previous meditation are remembered, even those (mortal sins) which are secret, and those which are opposed to the two last commandments of the Decalogue, as also the circumstances which change the species of a sin; but (saith) that such confession is only useful to instruct and console the penitent, and that it was of old only observed in order to impose a canonical satisfaction; or saith that they, who strive to confess all their sins, wish to leave nothing to the divine mercy to pardon; or, finally, that it is not lawful to confess venial sins; let him be anathema.

Canon 8 Denz. 918

Si quis dixerit confessionem omnium peccatorum qualem Ecclesia servat esse impossibilem et traditionem humanam a piis abolendam; aut ad eam non teneri omnes et singulos utriusque sexus christifideles iuxta magni consilii lateranensis constitutionem semel in anno et ob id suadendum es christifidelibus ut non confiteantur tempore quadragesimae: a[nathema] s[it].

If any one saith, that the confession of all sins, such as it is observed in the Church, is impossible, and is a human tradition to be abolished by the godly; or that all and each of the faithful of Christ, of either sex, are not obliged thereunto once a year, conformably to the constitution of the great Council of Lateran, and that, for this cause, the faithful of Christ are to be persuaded not to con fess during Lent; let him be anathema.

Canon 9 Denz. 919

Si quis dixerit absolutionem sacramentalem sacerdotis non esse actum iudicialem sed nudum ministerium pronunciandi et declarandi remissa esse peccata confitenti modo tantum credat se esse absolutum aut sacerdos non serio sed ioco absolvat; aut dixerit non requiri confessionem poenitentis ut sacerdos ipsum absolvere possit: a[nathema] s[it].

If any one saith, that the sacramental absolution of the priest is not a judicial act, but a bare ministry of pronouncing and declaring sins to be forgiven to him who confesses; provided only he believe himself to be absolved, or (even though) the priest absolve not in earnest, but in joke; or saith, that the confession of the penitent is not required, in order that the priest may be able to absolve him; let him be anathema.

Canon 10 Denz. 920

Si quis dixerit sacerdotes qui in peccato mortali sunt potestatem ligandi et solvendi non habere; aut non solos sacerdotes esse ministros absolutionis sed omnibus et singulis christifidelibus esse dictum: quaecumque ligaveritis super terram erunt ligata et in coelo et quaecumque solveritis super terram erunt soluta et in coelo; et: quorum remiseritis peccata remittuntur eis et quorum retinueritis retenta sunt quorum verborum virtute quilibet absolvere possit peccata publica quidem per correptionem duntaxat si correptus acquieverit secreta vero per spontaneam confessionem: a[nathema] s[it].

If any one saith, that priests, who are in mortal sin, have not the power of binding and of loosing; or, that not priests alone are the ministers of absolution, but that, to all and each of the faithful of Christ is it said: Whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven; and, whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained; by virtue of which words every one is able to absolve from sins, to wit, from public sins by reproof only, provided he who is reproved yield thereto, and from secret sins by a voluntary confession; let him be anathema.

Canon 11 Denz. 921

Si quis dixerit episcopos non habere ius reservandi sibi casus nisi quoad externam politiam atque ideo casuum reservationem non prohibere quominus sacerdos a reservatis vere absolvat: a[nathema] s[it].

If any one saith, that bishops have not the right of reserving cases to themselves, except as regards external polity, and that therefore the reservation of cases hinders not but that a priest may truly absolve from reserved cases; let him be anathema.

Canon 12 Denz. 922

Si quis dixerit totam poenam simul cum culpa remitti semper a Deo satisfactionem que poenitentium non esse aliam quam fidem qua apprehendunt Christum pro eis satisfecisse: a[nathema] s[it].

If any one saith, that God always remits the whole punishment together with the guilt, and that the satisfaction of penitents is no other than the faith whereby they apprehend that Christ has satisfied for them; let him be anathema.

Canon 13 Denz. 923

Si quis dixerit pro peccatis quoad poenam temporalem minime Deo per Christi merita satisfieri poenis ab eo inflictis et patienter toleratis vel a sacerdote iniunctis sed neque sponte susceptis ut ieiuniis orationibus elemosynis vel aliis etiam pietatis operibus atque ideo optimam poenitentiam esse tantum novam vitam: a[nathema] s[it].

If any one saith, that satisfaction for sins, as to their temporal punishment, is nowise made to God, through the merits of Jesus Christ, by the punishments inflicted by Him, and patiently borne, or by those enjoined by the priest, nor even by those voluntarily undertaken, as by fastings, prayers, almsdeeds, or by other works also of piety; and that, therefore, the best penance is merely a new life; let him be anathema.

Canon 14 Denz. 924

Si quis dixerit satisfactiones quibus poenitentes per Christum Iesum peccata redimunt non esse cultus Dei sed traditiones hominum doctrinam de gratia et verum Dei cultum atque ipsum beneficium mortis Christi obscurantes: a[nathema] s[it].

If any one saith, that the satisfaction, by which penitents redeem their sins through Jesus Christ, are not a worship of God, but traditions of men, which obscure the doctrine of grace, and the true worship of God, and the benefit itself of the death of Christ; let him be anathema.

Canon 15 Denz. 925

Si quis dixerit claves Ecclesiae esse datas tantum ad solvendum non etiam ad ligandum et propterea sacerdotes dum imponunt poenas confitentibus agere contra finem clavium et contra institutionem Christi; et fictionem esse quod virtute clavium sublata poena aeterna poena temporalis plerunque exsolvenda remaneat: a[nathema] s[it].

If any one saith, that the keys are given to the Church, only to loose, not also to bind; and that, therefore, priests act contrary to the purpose of the keys, and contrary to the institution of Christ, when they impose punishments on those who confess; and that it is a fiction, that, after the eternal punishment, has, by virtue of the keys, been removed, there remains for the most part a temporal punishment to be discharged; let him be anathema.

Canon 1 Denz. 926

Si quis dixerit extremam unctionem non esse vere et proprie sacramentum a Christo Domino nostro institutum et a beato Iacobo apostolo promulgatum sed ritum tantum acceptum a patribus aut figmentum humanum: a[nathema] s[it].

If any one saith, that Extreme Unction is not truly and properly a sacrament, instituted by Christ our Lord, and promulgated by the blessed apostle James; but is only a rite received from the Fathers, or a human figment; let him be anathema.

Canon 2 Denz. 927

Si quis dixerit sacram infirmorum unctionem non conferre gratiam nec remittere peccata nec alleviare infirmos sed iam cessasse quasi olim tantum fuerit gratia curationum: a[nathema] s[it].

If any one saith, that the sacred unction of the sick does not confer grace, nor remit sin, nor comfort(h) the sick; but that it has already ceased, as though it were of old only the grace of working Cures; let him be anathema.

Canon 3 Denz. 928

Si quis dixerit extremae unctionis ritum et usum quem observat sancta Romana Ecclesia repugnare sententiae beati Iacobi apostoli ideo que eum mutandum posse que a christianis absque peccato contemni: a[nathema] s[it].

If any one saith, that the rite and usage of Extreme Unction, which the holy Roman Church observes, is repugnant to the sentiment of the blessed apostle James, and that is therefore to be changed, and may, without sin, be contemned by Christians; let him be anathema.

Canon 4 Denz. 929

Si quis dixerit presbyteros Ecclesiae quos beatus Iacobus adducendos esse ad infirmum inungendum hortatur non esse sacerdotes ab episcopo ordinatos sed aetate seniores in quavis communitate ob id que proprium extremae unctionis ministrum non esse solum sacerdotem: a[nathema] s[it].

If any one saith, that the Presbyters of the Church, whom blessed James exhorts to be brought to anoint the sick, are not the priests who have been ordained by a bishop, but the elders in each community, and that for this Cause a priest alone is not the proper minister of Extreme Unction; let him be anathema.

Canon 1 — If any, being prohibited, or interdicted, or suspended, advance to orders, they shall be punished.

Cum honestius ac tutius sit subiecto debitam praepositis obedientiam impendendo in inferiori ministerio deservire quam cum praepositorum scandalo graduum altiorum appetere dignitatem ei cui ascensus ad sacros ordines a suo praelato ex quacunque causa etiam ob occultum crimen quomodolibet etiam extraiudicialiter fuerit interdictus aut qui a suis ordinibus seu gradibus vel dignitatibus ecclesiasticis fuerit suspensus nulla contra ipsius praelati voluntatem concessa licentia de se promoveri faciendo aut ad priores ordines gradus dignitates sive honores restitutio suffragetur.

Whereas it is more beseeming and safe for one that is subject, by rendering due obedience to those set over him, to serve in an inferior ministry, than, to the scandal of those set over him, to aspire to the dignity of a more exalted degree; to him, unto whom the ascent to sacred orders shall have been interdicted by his own prelate, from whatsoever cause, be it even on account of some secret crime, or in what manner soever, even extra-judicially; and to him who shall have been suspended from his own orders, or ecclesiastical degrees and dignities; no license, conceded against the will of that said prelate, for causing himself to be promoted, nor any restoration to former orders, degrees, dignities and honours, shall be of any avail.

Canon 2 — If a bishop shall confer any orders whatsoever on one not subject to him, be he even his own domestic, without the express consent of that individual's proper prelate, both shall be subjected to an appointed punishment.

Et quoniam nonnulli episcopi ecclesiarum quae in partibus infidelium consistunt clero carentes et populo christiano cum fere vagabundi sint et permanentem sedem non habeant non quae Iesu Christi sed alienas oves inscio proprio pastore quaerentes dum per hanc sanctam Synodum se pontificalia officia in alterius dioecesi nisi de loci ordinarii expressa licentia et in personas eidem ordinario subiectas tantum exercere prohibitos vident in legis fraudem et contemptum quasi episcopalem cathedram in loco nullius dioecesis sua temeritate eligunt et quoscunque ad se venientes etiam si suorum episcoporum seu praelatorum literas commendatitias non habeant clericali caractere insignire et ad sacros etiam presbyteratus ordines promovere praesumunt quo plerunque fit ut minus idonei et rudes ac ignari et qui a suo episcopo tanquam inhabiles et indigni reiecti fuerint ordinati nec divina officia peragere nec ecclesiastica sacramenta recte valeant ministrare: nemo episcoporum qui titulares vocantur etiam si in loco nullius dioecesis etiam exempto aut aliquo monasterio cuiusvis ordinis resederint aut moram traxerint vigore cuiusvis privilegii sibi de promovendo quoscunque ad se venientes pro tempore concessi alterius subditum etiam praetextu familiaritatis continuae commensalitatis suae absque sui proprii praelati expresso consensu aut literis dimissoriis ad aliquos sacros aut minores ordines vel primam tonsuram promovere seu ordinare valeat. Contrafaciens ab exercitio pontificalium per annum taliter vero promotus ab executione ordinum sic susceptorum donec suo praelato visum fuerit ipso iure sint suspensi.

And forasmuch as certain bishops of churches which are in partibus infidelium, (in the districts of unbelievers), having neither clergy nor Christian people, and being in a manner wanderers, having no fixed see, and seeking not the things of Christ, but other's sheep without the knowledge of their own pastor, finding themselves prohibited by this holy Synod from exercising episcopal functions in the diocese of another, without the express permission of the ordinary of the place, and then only in regard of those who are subject to the said ordinary, do, by an evasion and in contempt of the law, of their own rashness choose as it were an episcopal chair in a place which is not of any diocese, and presume to mark with the clerical character, and to promote even to the sacred orders of the priesthood, any that come unto them, even though they have no commendatory letters from their own bishops, or prelates; whence it for the most part comes to pass, that, persons being ordained who are but little fit, and are uninstructed and ignorant, and who have been rejected by their own bishops as incapable and unworthy, they are neither able rightly to perform the divine offices, nor to administer the sacraments of the Church: none of the bishops, who are called titular, even though they may reside, or tarry in a place within no diocese, even though it be exempted, or in a monastery of whatsoever order, shall, by virtue of any privilege granted them to promote during a certain time such as come unto them, be able to ordain, or to promote to any sacred or minor orders, or even to the first tonsure, the subject of another bishop, even under the pretext of his being his domestic fed constantly at his own table, without the express consent of, or without letters demissory from that individual's own bishop. The contravener shall be ipso jure suspended during a year from the exercise of pontifical functions; and the person so promoted shall in like manner be suspended from the exercise of the orders so received, for as long as to his own prelate shall seem fit.

Canon 3 — The bishop may suspend his clerics, who have been improperly promoted by another, if he find them incompetent.

Episcopus quoscunque suos clericos praesertim in sacris constitutos absque suo praecedenti examine et commendatitiis literis quacunque auctoritate promotos licet tanquam habiles ab eo a quo ordinati sunt probatos quos tamen ad divina officia celebranda seu ecclesiastica sacramenta ministranda minus idoneos et capaces repererit a susceptorum ordinum exercitio ad tempus de quo ei videbitur suspendere et illis ne in altari aut aliquo ordine ministrent interdicere possit.

The bishop may suspend, for the time that shall seem to him fit, from the exercise of the orders received, and may interdict from ministering at the altar, or from exercising the functions of any order, any of his clerics, especially those who are in sacred orders, who have been, without his previous examination and commendatory letters, promoted by any authority whatsoever; even though they shall have been approved of as competent by him who has ordained them, but whom he himself shall find but little fit and able to celebrate the divine offices, or to administer the sacraments of the Church.

Canon 4 — No cleric shall be exempt from the correction of the bishop, even out of the time of visitation.

Omnes ecclesiarum praelati qui ad corrigendos subditorum excessus diligenter intendere debent et a quibus nullus clericus per huius sanctae Synodi statuta cuiusvis privilegii praetextu tutus censetur quominus iuxta canonicas sanctiones visitari puniri et corrigi possit si in ecclesiis suis resederint quoscunque saeculares clericos qualitercunque exemptos qui alias suae iurisdictioni subessent de eorum excessibus criminibus et delictis quoties et quando opus fuerit etiam extra visitationem tanquam ad hoc Apostolicae Sedis delegati corrigendi et castigandi facultatem habeant: quibuscunque exemptionibus declarationibus consuetudinibus sententiis iuramentis concordiis quae suos tantum obligent auctores ipsis clericis ac eorum consanguineis capellanis familiaribus procuratoribus et aliis quibuslibet ipsorum exemptorum contemplatione et intuitu minime suffragantibus.

All prelates of the churches, who ought diligently to apply themselves to correct the excesses of their subjects,-and from whose jurisdiction, by the statutes of this holy Synod, no cleric is, under the pretext of any privilege soever, considered screened, so as not to be able to be visited, punished and corrected, in accordance with the appointments of the canons,--provided those prelates be resident in their own churches,--shall have power, as delegates for this end of the Apostolic See, to correct and punish, even out of the times of visitation, all Secular clerics,--howsoever exempted, who would otherwise be subject to their jurisdiction,--for their excesses, crimes, and delinquencies, as often as, and whensoever there shall be need; no exemptions, declarations, customs, sentences, oaths, concordates, which only bind the authors thereof, being of any avail to the said clerics, or to their relatives, chaplains, domestics, agents, or to any others whatsoever, in view and in consideration of the said exempted clerics.

Canon 5 — The jurisdiction of Conservators is confined within certain limits.

Insuper cum nonnulli qui sub praetextu quod super bonis et rebus ac iuribus suis diversae eis iniuriae ac molestiae inferantur certos iudices per literas conservatorias deputari obtinent qui illos a molestiis et iniuriis huiusmodi tueantur ac defendant et in possessione seu quasi bonorum rerum ac iurium suorum manu teneant et conservent neque super illis eos molestari permittant eiusmodi literas in plerisque contra concedentis mentem in reprobum sensum detorqueant: idcirco nemini omnino cuiuscunque dignitatis et conditionis sit etiam si capitulum fuerit conservatoriae literae cum quibuscunque clausulis aut decretis et quorumcunque iudicum deputatione quocunque etiam alio praetextu aut colore concessae suffragentur ad hoc ut coram suo episcopo sive alio superiore ordinario in criminalibus et mixtis causis accusari et conveniri ac contra eum inquiri et procedi non possit aut quominus si qua iura ei ex concessione competierint super illis libere valeat apud iudicem ordinarium conveniri. In civilibus etiam causis si ipse actor extiterit aliquem ei apud suos conservatores iudices in iudicium trahere minime liceat. Quod si in iis causis in quibus ipse reus fuerit contigerit ut electus ab eo conservator ab actore suspectus esse dicatur aut si qua inter ipsos iudices conservatorem et ordinarium controversia super competentia iurisdictionis orta fuerit nequaquam in causa procedatur donec per arbitros in forma iuris electos super suspicione aut iurisdictionis competentia fuerit iudicatum. Familiaribus vero eius qui huiusmodi literis conservatoriis tueri se solent nihil illae prosint praeterquam duobus duntaxat si tamen illi propriis eius sumptibus vixerint. Nemo etiam similium literarum beneficio ultra quinquennium gaudere possit. Non liceat quoque conservatoribus iudicibus ullum habere tribunal erectum. In causis vero mercedum aut miserabilium personarum huius sanctae Synodi super hoc decretum in suo robore permaneat. Universitates autem generales ac collegia doctorum seu scholarium et regularia loca nec non hospitalia actu hospitalitatem servantia ac universitatum collegiorum locorum et hospitalium huiusmodi personae in praesenti canone minime comprehensae sed exemptae omnino sint et esse intelligantur.

Moreover, whereas sundry persons, under the plea that divers wrongs and annoyances are inflicted on them in their goods, possessions, and rights, obtain certain judges to be deputed by means of letters conservatory, to protect and defend them from the said annoyances and wrongs, and to maintain and keep them in possession, or quasi-possession, of their goods, property, and rights, without suffering them to be molested therein; and whereas they pervert these letters, in many ways, to an evil meaning quite opposed to the intention of the donor;--therefore, these letters conservatory, whatsoever be their clauses or decrees, whatsoever be the judges deputed, or under whatsoever other kind of pretext or colour, these letters may have been granted, shall not avail any, of what dignity and condition soever, even though a Chapter, so as to screen the party from being capable of being, in criminal and mixed causes, accused and summoned, and from being examined and proceeded against before his own bishop, or other ordinary superior; or prevent him from being liable to be freely summoned before the ordinary judge, in the matter of any rights which may be pleaded as his from having been ceded to him. In civil causes also, if he be the plaintiff, it shall nowise be lawful for him to bring up any one for judgment before his own judges conservatory. And if, in those causes wherein he shall be the defendant, it shall happen that the conservator chosen by him shall be declared by the plaintiff to be one suspected by him, or if any dispute shall have arisen between the judges themselves, the conservator to wit and the ordinary, concerning competency of jurisdiction, the cause shall not be proceeded with, until by arbitrators, chosen in legal form, a decision shall have been come to relative to the said suspicion, or competency of jurisdiction. Neither shall these letters conservatory be of any avail to the said party's domestics--who are in the habit of screening themselves thereby--save to two only, and this provided they live at his proper cost. Neither shall any one enjoy the benefit of such letters longer than for five years. It shall also not be lawful for conservatory judges to have any fixed tribunal. As to causes which relate to wages and to destitute persons, the decree of this holy Synod thereupon shall remain in its full force. But general universities, colleges of doctors or scholars, places belonging to Regulars, as also hospitals wherein hospitality is actually exercised, and persons belonging to the said universities, colleges, places, and hospitals are not to be deemed included in this present canon, but are to be considered, and are, wholly exempted.

Canon 6 — A penalty is decreed against clerics, who, being in sacred Orders, or holding benefices, do not wear a dress beseeming their Order.

Quia vero etsi habitus non facit monachum oportet tamen clericos vestes proprio congruentes ordini semper deferre ut per decentiam habitus extrinseci morum honestatem intrinsecam ostendant tanta autem hodie aliquorum inolevit temeritas religionis que contemptus ut propriam dignitatem et honorem clericalem parvi pendentes vestes etiam publice deferant laicales pedes in diversis ponentes unum in divinis alterum in carnalibus: propterea omnes ecclesiasticae personae quantumcunque exemptae quae aut in sacris fuerint aut dignitates personatus officia aut beneficia qualiacunque ecclesiastica obtinuerint si postea quam ab episcopo suo etiam per edictum publicum moniti fuerint honestum habitum clericalem illorum ordini ac dignitati congruentem et iuxta episcopi ordinationem et mandatum non detulerint per suspensionem ab ordinibus ac officio et beneficio ac fructibus redditibus et proventibus ipsorum beneficiorum nec non si semel correpti denuo in hoc deliquerint etiam per privationem officiorum et beneficiorum huiusmodi coerceri possint et debeant constitutionem Clementis V in concilio Viennensi editam quae incipit: quoniam innovando et ampliando.

And forasmuch as, though the habit does not make the monk, it is nevertheless needful that clerics always wear a dress suitable to their proper order, that by the decency of their outward apparel they may show forth the inward correctness of their morals; but to such a pitch, in these days, have the contempt of religion and the rashness of some grown, as that, making but little account of their own dignity, and of the clerical honour, they even wear in public the dress of laymen--setting their feet in different paths, one of God, the other of the flesh;-for this cause, all ecclesiastical persons, howsoever exempted, who are either in sacred orders or in possession of any manner of dignities, personates, or other offices, or benefices ecclesiastical; if, after having been admonished by their own bishop, even by a public edict, they shall not wear a becoming clerical dress, suitable to their order and dignity, and in conformity with the ordinance and mandate of the said bishop, they may, and ought to be, compelled thereunto, by suspension from their orders, office, benefice, and from the fruits, revenues, and proceeds of the said benefices; and also, if, after having been once rebuked, they offend again herein, (they are to be coerced) even by deprivation of the said offices and benefices; pursuant to the constitution of Clement V. published in the Council of Vienne, and beginning Quoniam, which is hereby renewed and enlarged.

Canon 7 — Voluntary homicides are n ever to be ordained: in what manner involuntary homicides are to be ordained.

Cum etiam qui per industriam occiderit proximum suum et per insidias ab altari avelli debeat qui sua voluntate homicidium perpetraverit etiam si crimen id nec ordine iudiciario probatum nec alia ratione publicum sed occultum fuerit nullo tempore ad sacros ordines promoveri possit nec illi aliqua ecclesiastica beneficia etiam si cura non habeant animarum conferri liceat sed omni ordine ac beneficio et officio ecclesiastico perpetuo careat. Si vero homicidium non ex proposito sed casu vel vim vi repellendo ut quis se a morte defenderet fuisse commissum narretur quam ob causam etiam ad sacrorum ordinum et altaris ministerium et beneficia quaecunque ac dignitates iure quodammodo dispensatio debeatur committatur loci Ordinario aut ex causa metropolitano seu viciniori episcopo qui non nisi causa cognita et probatis precibus ac narratis nec aliter dispensare possit.

Whereas too, he who has killed his neighbour on set purpose and by lying in wait for him, is to be taken away from the altar, (q) because he has voluntarily committed a homicide; even though that crime have neither been proved by ordinary process of law, nor be otherwise public, but is secret, such an one can never be promoted to sacred orders; nor shall it be lawful to confer upon him any ecclesiastical benefices, even though they have no cure of souls; but he shall be for ever excluded from every ecclesiastical order, benefice, and office. But if it be alleged that the homicide was not committed purposely but accidentally, or when repelling force by force that he might defend himself from death, in such wise that, by a kind of right, a dispensation ought to be granted, even for the ministry of sacred orders, and of the altar, and for any kind of benefice whatever and dignity,-the case shall be committed to the Ordinary of the place, or, if there be a cause for it, to the metropolitan, or to the nearest bishop; who shall not be able to dispense, without having taking cognizance of the case, and after the prayers and allegations have been proved, and not otherwise.

Canon 8 — No one shall, by virtue of any privilege, punish the clerics of another.

Praeterea qui nonnulli quorum etiam aliqui veri sunt pastores ac proprias oves habent alienis etiam ovibus praeesse quaerunt et ita alienis subditis quandoque intendunt ut suorum curam negligant: quicunque etiam episcopali praeditus dignitate qui alienos subditos puniendi privilegium habuerit contra clericos sibi non subiectos praesertim in sacris constitutos quorumcunque etiam atrocium criminum reos nisi cum proprii ipsorum clericorum episcopi si apud Ecclesiam suam resederit aut personae ab ipso episcopo deputandae interventu nequaquam procedere debeat; alias processus et inde sequuta quaecunque viribus omnino careant.

Furthermore, forasmuch as there are sundry persons,--some of whom even are true pastors, and have their own sheep,--who seek also to rule over the sheep of others, and at times give their attention in such wise to the subjects of others, as to neglect the care of their own; no one, even though he be of episcopal dignity, who may have by privilege the power of punishing the subjects of another, shall by any means proceed against clerics not subject to him,--especially against such as are in sacred orders,--be they guilty of crime ever so atrocious; except with the intervention of the proper bishop of the said clerics, if that bishop be resident in his own church, or of the person that may be deputed by the said bishop: otherwise, the proceedings, and all the consequences thereof, shall be wholly without effect.

Canon 9 — The Benefices of one Diocese shall not, under any pretext, be united to the Benefices of another Diocese.

Et quia iure optimo distinctae fuerunt dioeceses et parochiae ac unicuique gregi proprii attributi pastores et inferiorum ecclesiarum rectores qui suarum quisque ovium curam habeant ut ordo ecclesiasticus non confundatur aut una et eadem Ecclesia duarum quodammodo dioecesum fiat non sine gravi eorum incommodo ui illi subditi fuerint: beneficia unius dioecesis etiam si parochiales ecclesiae vicariae perpetuae aut simplicia beneficia seu praestimonia aut praestimoniales portiones fuerint etiam ratione augendi cultum divinum aut numerum beneficiatorum aut alia quacunque de causa alterius dioecesis beneficio aut monasterio seu collegio vel loco etiam pio perpetuo non uniantur; decretum huius sanctae Synodi super huiusmodi unionibus in hoc declarando.

And forasmuch as it is with very good reason that dioceses and parishes have been made distinct, and to each flock their proper pastors have been assigned, and to inferior churches their rectors, each to take care of his own sheep, that so ecclesiastical order may not be confounded, or one and the same church belong in some sort to two dioceses, not without grievous inconvenience to such as are subject thereunto; the benefices of one diocese, be they even parochial churches, perpetual vicarages, simple benefices, prestimonies, or prestimonial portions, shall not be united in perpetuity to a benefice, monastery, college, or even to a pious place, of another diocese, not even for the sake of augmenting divine worship, or the number of beneficiaries, or for any other cause whatsoever; thus herein explaining the decree of this holy Synod on the subject of these unions.

Canon 10 — Regular Benefices shall be conferred on Regulars.

Regularia beneficia in titulum regularibus professis provideri consueta cum per obitum aut resignationem vel alias illa in titulum obtinentis vacare contigerit religiosis tantum illius ordinis vel iis qui habitum omnino suscipere et professionem emittere teneantur et non aliis (ne vestem lino lana que contextam induant) conferantur.

Benefices of Regulars that have been accustomed to be granted in title to professed Regulars, when they happen to become vacant by the death of the titulary incumbent, or by his resignation, or otherwise, shall be conferred on religious of that order only, or on persons who shall be absolutely bound to take the habit, and make that profession, and upon none others, that they may not wear a garment that is woven of woollen and linen together.

Canon 11 — Those transferred to another order shall remain under obedience in enclosure, and shall be incapable of Secular Benefices.

Quia vero regulares de uno ad alium ordinem translati facile a suo superiore licentiam standi extra monasterium obtinere solent ex quo vagandi et apostatandi occasio tribuitur nemo cuiuscunque ordinis praelatus vel superior vigore cuiusvis facultatis aliquem ad habitum et professionem admittere possit nisi ut in ordine ipso ad quem transfertur sub sui superioris obedientia in claustro perpetuo maneat ac taliter translatus etiamsi canonicorum regularium fuerit ad beneficia saecularia etiam curata omnino incapax exsistat.

But forasmuch as Regulars, after being transferred from one order to another, ordinarily obtain permission easily from their superior to remain out of their monastery, whereby occasion is given of their wandering about and apostatizing; no prelate or superior of any order shall be allowed, by virtue of any faculty whatsoever, to admit any individual to the habit and to profession, except with the view that he shall remain perpetually in enclosure under obedience to his own superior, in the order itself to which he is transferred; and one so transferred, even though he be a canon Regular, shall be wholly incapable of Secular Benefices, even of cures.

Canon 12 — No one shall obtain a right of patronage, except by means of a foundation, or an endowment.

Nemo etiam cuiusvis dignitatis ecclesiasticae vel saecularis quacunque ratione nisi Ecclesiam beneficium aut cappellam de novo fundaverit et construxerit seu iam erectam quae tamen sine sufficienti dote fuerit de suis propriis et patrimonialibus bonis competenter dotaverit ius patronatus impetrare aut obtinere possit aut debeat. In casu autem fundationis aut dotationis huiusmodi institutio episcopo et non alteri inferiori reservetur.

No one, moreover, of whatsoever ecclesiastical or Secular dignity, can, or ought to, obtain, or acquire a right of patronage, for any other reason whatever, but that he has founded, and built anew, a church, benefice, or chapel; or that he has competently endowed, out of his own proper and patrimonial resources, one already erected, which, however, is without a sufficient endowment. But, in case of such foundation or endowment, the institution thereof shall be reserved to the bishop, and not to some other inferior person.

Canon 13 — The Presentation shall be made to the Ordinary; otherwise the Presentation and Institution shall be null.

Non liceat praeterea patrono cuiusvis privilegii praetextu aliquem ad beneficia sui iuris patronatus nisi episcopo loci Ordinario ad quem provisio seu institutio ipsius beneficii cessante privilegio iure pertineret quoquo modo praesentare; alias praesentatio ac institutio forsan sequutae nullae sint et esse intelligantur.

Furthermore, it shall not be lawful for a patron, under pretext of any privilege whatsoever, to present any one, in any way, to the benefices which are under his right of patronage, except to the ordinary bishop of the place, to whom the providing for, or the institution to, the said benefice would, that privilege ceasing, of right belong; otherwise the presentation and institution, which may have followed, shall be null, and as such reputed.

Canon 14 — That the Mass, Order, and Reformation, shall be next treated of.

Declarat praeterea sancta Synodus in futura sessione quam ad 25 diem ianuarii subsequentis anni 1552 habendam esse iam decrevit una cum sacrificio Missae agendum et tractandum etiam esse de sacramento ordinis et prosequendam esse materiam reformationis.

The holy Synod declares, moreover, that, in the next Session, which It has already decreed is to beholden on the twenty-fifth day of January, of the ensuing year, MDLII,--It will, together with the sacrifice of the mass, also apply itself to, and treat of the sacrament of order, and that the subject of reformation will be prosecuted.

Canon 1 Denz. 934

Si quis dixerit ex Dei praecepto vel ex necessitate salutis omnes et singulos christifideles utramque speciem sanctissimi Eucharistiae sacramenti sumere debere: a[nathema] s[it].

If any one saith, that, by the precept of God, or, by necessity of salvation, all and each of the faithful of Christ ought to receive both species of the most holy sacrament not consecrating; let him be anathema.

Canon 2 Denz. 935

Si quis dixerit sanctam Ecclesiam catholicam non iustis causis et rationibus adductam fuisse ut laicos atque etiam clericos non conficientes sub una panis tantummodo specie communicaret aut in eo errasse: a[nathema] s[it].

if any one saith, that the holy Catholic Church was not induced, by just causes and reasons, to communicate, under the species of bread only, laymen, and also clerics when not consecrating; let him be be anathema.

Canon 3 Denz. 936

Si quis negaverit totum et integrum Christum omnium gratiarum fontem et auctorem sub una panis specie sumi quia ut quidam falso asserent non secundum ipsius Christi institutionem sub utraque specie sumatur: a[nathema] s[it].

If any one denieth, that Christ whole and entire -the fountain and author of all graces--is received under the one species of bread; because that-as some falsely assert--He is not received, according to the institution of Christ himself, under both species; let him be anathema.

Canon 4 Denz. 937

Si quis dixerit parvulis antequam ad annos discretionis pervenerint necessariam esse Eucharistiae communionem: a[nathema] s[it].

If any one saith, that the communion of the Eucharist is necessary for little children, before they have arrived at years of discretion; let him be anathema.

Canon 1 — Bishops shall both confer orders, and give dimissory letters and testimonials gratis: their servants shall receive nothing therefrom, and notaries that which is fixed in this decree.

Quoniam ab ecclesiastico ordine omnis avaritiae suspicio abesse debet nihil pro collatione quorumcumque ordinum etiam clericalis tonsurae nec pro litteris dimissoriis aut testimonialibus nec pro sigillo nec alia quacumque de causa etiam sponte oblatum episcopi et alii ordinum collatores aut eorum ministri quovis praetextu accipiant. Notarii vero in his tantum locis in quibus non viget laudabilis consuetudo nihil accipiendi pro singulis litteris dimissoriis aut testimonialibus decimam tantum unius aurei partem accipere possint dummodo eis nullum salarium sit constitutum pro officio exercendo nec episcopo ex notarii commodis aliquod emolumentum ex eisdem ordinum collationibus directe vel indirecte provenire possit. Tunc enim gratis operam suam eos praestare omnino teneri decernit contrarias taxas ac statuta et consuetudines etiam immemorabiles quorumcumque locorum quae potius abusus et corruptelae simoniacae pravitati faventes nuncupari possunt penitus cassando et interdicendo. Et qui secus fecerint tam dantes quam accipientes ultra divinam ultionem poenas a iure inflictas ipso facto incurrant.

Forasmuch as the ecclesiastical order ought to be free from every suspicion of covetousness, neither bishops, nor others, who confer orders, nor their ministers, shall, under any pretext, receive anything for the collation of any manner of orders, not even for the clerical tonsure, nor for letters dimissory, or testimonials, nor for the seal, nor for any other cause whatsoever, not even though it should be voluntarily offered. And notaries, --in those places only where the laudable custom of not receiving any thing does not prevail,--shall only be able to receive thc tenth part of a golden crown (aureus) for each dimissory letter, or testimonial; provided still that there be no salary assigned them for the discharge of this office; and provided that no emolument, out of the payments to the notary, Can accrue, either directly or indirectly, to the bishop from the collation of the said orders. For in this case the Synod ordains that they are bound to give their labour altogether gratuitously; utterly quashing and prohibiting all taxes to the contrary, and all statutes, and customs, even though immemorial, of all places whatsoever, which may rather be called abuses and corruptions tending to simoniacal pravity; and they who shall act otherwise, shall, as well the givers as the receivers, ipso facto, incur, besides the divine punishment, the penalties by law inflicted.

Canon 2 — Those who have not wherewith to live, are excluded from sacred Orders.

Cum non deceat eos qui divino ministerio adscripti sunt cum ordinis dedecore mendicare aut sordidum aliquem quaestum exercere compertum que sit quamplures plerisque in locis ad sacros ordines nullo fere delectu admitti qui variis artibus ac fallaciis confingunt se beneficium ecclesiasticum aut etiam idoneas facultates obtinere: statuit sancta Synodus ne quis deinceps clericus saecularis quamvis alias sit idoneus moribus scientia et aetate ad sacros ordines promoveatur nisi prius legitime constet eum beneficium ecclesiasticum quod sibi ad victum honeste sufficiat pacifice possidere. Id vero beneficium resignare non possit nisi facta mentione quod ad illius beneficii titulum sit promotus; neque ea resignatio admittatur nisi constito quod aliunde vivere commode possit et aliter facta resignatio nulla sit. Patrimonium vero vel pensionem obtinentes ordinari posthac non possint nisi illi quos episcopus iudicaverit assumendos pro necessitate vel commoditate ecclesiarum suarum eo quoque prius perspecto patrimonium illud vel pensionem vere ab eis obtineri talia que esse quae eis ad vitam sustentandam satis sint. Atque illa deinceps sine licentia episcopi alienari aut exstingui vel remitti nullatenus possint donec beneficium ecclesiasticum sufficiens sint adepti vel aliunde habeant unde vivere possint antiquorum canonum poenas super his innovando.

Whereas it beseems not those who are enrolled in the divine ministry, to beg, or to exercise any sordid trade, to the disgrace of their order; and whereas it is well known that very many, and that in very many places, are admitted to sacred orders almost without any selection whatever; who, by various artifices and deceits, pretend to have an ecclesiastical benefice, or even means sufficient; the holy Synod ordains, that henceforth no secular cleric, though otherwise fit as regards morals, knowledge, and age, shall be promoted to sacred orders, unless it be first legitimately certain, that he is in the peaceful possession of an ecclesiastical benefice sufficient for his honest livelihood: and he shall not be able to resign that benefice, without mentioning that he was promoted under the title thereof; nor shall that resignation be received, unless it be certain that he can live conveniently from other sources; and any resignation made otherwise shall be null. As to those who have a patrimony, or a pension, they shall not henceforth be ordained, except such as the bishop shall consider ought to be received, in consideration of the necessity or the convenience of his churches; after having also first seen carefully to this, that they really enjoy that patrimony, or pension, and that they are such as to suffice for their sustenance: And the same may not in any case be alienated, extinguished, or remitted, without the permission of the bishop, until they shall have obtained a sufficient ecclesiastical benefice, or they shall have from some other source wherewith to live; renewing hereupon the penalties of the ancient canons.

Canon 3 — A method of increasing the daily distributions is prescribed; the persons to whom they shall be due: the contumacy of those who do not serve is punished.

Cum beneficia ad divinum cultum atque ecclesiastica munia obeunda sint constituta: ne qua in parte minuatur divinus cultus sed ei debitum omnibus in rebus obsequium praestetur statuit sancta Synodus in ecclesiis tam cathedralibus quam collegiatis in quibus nullae sunt distributiones quotidianae vel ita tenues ut verisimiliter negligantur tertiam partem fructuum et quorumcumque proventuum et obventionum tam dignitatum quam canonicatuum personatuum portionum et officiorum separari debere et in distributiones quotidianas converti quae inter dignitates obtinentes et ceteros divinis interessentes proportionabiliter iuxta divisionem ab episcopo etiam tamquam Apostolicae Sedis delegato in ipsa prima fructuum deductione faciendam dividantur salvis tamen consuetudinibus earum ecclesiarum in quibus non residentes seu non servientes nihil vel minus tertia parte percipiunt. Non obstantibus exemptionibus et aliis consuetudinibus etiam immemorabilibus et appellationibus quibuscumque. Crescente que non servientium contumacia liceat contra eos procedere iuxta iuris ac sacrorum canonum dispositionem.

Whereas benefices were established in order to the performance of divine worship, and the offices of the Church; to the end that the divine worship may not in any respect be diminished, but due attention be paid thereunto in all things; the holy Synod ordains, that in churches, as well cathedral as collegiate, wherein there are no daily distributions, or so slight, that they are probably disregarded, a third part of the fruits and of all proceeds whatever, and revenues, as well of dignities, as of canonries, personates, portions, and offices, shall be set apart and converted to the purpose of daily distributions, to be divided amongst those who possess dignities and the others who are present at the divine service, according to that proportion which shall be settled by the bishop--even as the delegate of the Apostolic See--at the time of the very first deduction made from the fruits; saving, however, the customs of those churches wherein those who do not reside, or who do not serve, receive nothing, or less than a third: all exemptions, and any other customs, even though immemorial, and all appeals whatsoever notwithstanding. And upon the contumacy of those who do not serve increasing, they may be proceeded against according to the provision of the law, and of the sacred canons.

Canon 4 — In what case Coadjutors are to be employed for the cure of souls.--The manner of erecting new parishes is set forth.

Episcopi etiam tamquam Apostolicae Sedis delegati in omnibus ecclesiis parochialibus vel baptismalibus in quibus populus ita numerosus sit ut unus rector non possit sufficere ecclesiasticis sacramentis ministrandis et cultui divino peragendo: cogant rectores vel alios ad quos pertinet sibi tot sacerdotes ad hoc munus adiungere quot sufficiant ad sacramenta exhibenda et cultum divinum celebrandum. In iis vero in quibus ob locorum distantiam sive difficultatem parochiani sine magno incommodo ad percipienda sacramenta et divina officia audienda accedere non possunt novas parochias etiam invitis pastoribus iuxta formam constitutionis Alexandri III quae incipit ad audientiam constituere possint. Illis autem sacerdotibus qui de novo erunt ecclesiis noviter rectis praeficiendi competens assignetur portio arbitrio episcopi ex fructibus ad Ecclesiam matricem quomodocumque pertinentibus. Et si necesse fuerit compellere possit populum ea subministrare quae sufficiant ad vitam dictorum sacerdotum sustentandam quacumque reservatione generali vel speciali vel affectione super dictis ecclesiis non obstantibus. Neque huiusmodi ordinationes et erectiones possint tolli nec impediri ex quibuscumque provisionibus etiam vigore resignationis aut quibusvis aliis derogationibus vel suspensionibus.

In all parish churches, or those wherein baptism is administered, in which (churches) the people is so numerous, that one rector is not enough for the administration of the sacraments of the Church, and for the performance of divine worship, the bishops, even as delegates of the Apostolic See, shall compel the rectors, or others whom it may concern, to associate to themselves for this office, as many priests as shall be sufficient to administer the sacraments, and to celebrate the divine worship. As regards those churches, to which, on account of the distance, or the difficulties of the locality, the parishioners cannot, without great inconvenience, repair to receive the sacraments, and to hear the divine offices; the bishops may, even against the will of the rectors, establish new parishes, pursuant to the form of the constitution of Alexander III., which begins, Ad audientiam. And to those priests who shall have to be appointed afresh over the churches newly erected, a competent portion shall be assigned, according to the bishop's judgment, out of the fruits in any wise belonging to the Mother Church: and, if it be necessary, he may compel the people to contribute what may be sufficient for the sustenance of the said priests; every general or special reservation, or assignment, that may lie upon the said churches, notwithstanding. Neither shall ordinances and erections of this kind be prevented, or hindered, by means of any provisions, or even by virtue of any resignation, or by any other derogations, or suspensions whatsoever.

Canon 5 — Bishops shall be able to form perpetual unions, in the cases by law permitted.

Ut etiam ecclesiarum status ubi sacra Deo officia ministrantur ex dignitate conservetur possint episcopi etiam tamquam Apostolicae Sedis delegati iuxta formam iuris sine tamen praeiudicio obtinentium facere uniones perpetuas quarumcumque ecclesiarum parochialium et baptismalium et aliorum beneficiorum curatorum vel non curatorum cum curatis propter earum paupertatem et in ceteris casibus a iure permissis etiam si dictae Ecclesiae vel beneficia essent generaliter vel specialiter reservata aut qualitercumque affecta. Quae uniones etiam non possint revocari nec quoquo modo infringi vigore cuiuscumque provisionis etiam ex causa resignationis aut derogationis aut suspensionis.

In order, also, that the state of those churches, wherein the sacred offices are administered unto God, may be maintained according to their dignity, the bishops, even as the delegates of the Apostolic See, may, according to form of law, make unions in perpetuity--without prejudice, however, to the incumbents--of any parochial churches whatsoever, and of those wherein baptism is administered, and of other benefices with or without cure, with (other) cures, on account of the poverty of those churches, and in the other cases by law permitted; even though the said churches, or benefices, be generally or specially reserved, or in what way soever applied: the which unions shall not be capable of being revoked, by virtue of any provision whatever, not even on account of any resignation, or derogation, or suspension.

Canon 6 — To ignorant Rectors, Vicars shall be, for the time being, deputed with a portion of the fruits; those continuing to give scandal may be deprived of their benefices.

Quia illitterati et imperiti parochialium ecclesiarum rectores sacris minus apti sunt officiis et alii propter eorum vitae turpitudinem potius destruunt quam aedificant; episcopi etiam tamquam Apostolicae Sedis delegati eisdem illitteratis et imperitis si alias honestae vitae sint coadiutores aut vicarios pro tempore deputare partem que fructuum eisdem pro sufficienti victu assignare vel aliter providere possint quacumque appellatione et exemptione remota. Eos vero qui turpiter et scandalose vivunt postquam praemoniti fuerint coerceant ac castigent et si adhuc incorrigibiles in sua nequitia perseverent eos beneficiis iuxta sacrorum canonum institutiones exemptione et appellatione quacumque remota privandi facultatem habeant.

Forasmuch as illiterate and unskilful rectors of parish churches are but little fit for the sacred offices; and others, by reason of the turpitude of their lives, rather destroy than edify; the bishops, even as the delegates of the Apostolic See, may depute to the said illiterate and unskilful rectors, if they be otherwise of a blameless life, coadjutors, or vicars for the time being, and assign the same a part of the fruits for their sufficient maintenance, or provide for them in some other manner, setting aside any appeal or exemption whatsoever. But, those who live shamefully and scandalously, they shall, after having first admo- nished them, restrain and punish; and, if they shall still continue incorrigible in their wickedness, they shall have power to deprive them of their benefices, according to the constitutions of the sacred canons, setting aside every exemption or appeal whatsoever.

Canon 7 — Bishops shall transfer, together with their obligations, churches which cannot be restored; others they shall cause to be repaired.

Cum illud quoque valde curandum sit ne ea quae sacris ministeriis dicata sunt temporum iniuria obsolescant et ex hominum memoria excidant: episcopi etiam tamquam Apostolicae Sedis delegati transferre possint beneficia simplicia etiam iuris patronatus ex ecclesiis quae vetustate vel alias collapsae sint et ob eorum inopiam nequeant instaurari vocatis iis quorum interest in matrices aut alias ecclesias locorum eorundem seu viciniorum arbitrio suo atque in eisdem ecclesiis erigant altaria vel capellas sub eisdem invocationibus vel in iam erecta altaria vel capellas transferant cum omnibus emolumentis et oneribus prioribus ecclesiis impositis. Parochiales vero ecclesias etiam si iuris patronatus sint ita collapsas refici et instaurari procurent ex fructibus et proventibus quibuscumque ad easdem ecclesias quomodocumque pertinentibus; qui si non fuerint sufficientes omnes patronos et alios qui fructus aliquos ex dictis ecclesiis provenientes percipiunt aut in illorum defectum parochianos omnibus remediis opportunis ad praedicta cogant quacumque appellatione exemptione et contradictione remota. Quodsi nimia egestate omnes laborent ad matrices seu viciniores ecclesias transferantur cum facultate tam dictas parochiales quam alias ecclesias dirutas in profanos usus non sordidos erecta tamen ibi cruce convertendi.

Whereas, also, very great care ought to be taken, lest those things which have been dedicated to sacred services, may, through the injury of time, cease to be so employed, and pass from the memory of men; the bishops, even as the delegates of the Apostolic See, may transfer simple benefices--even those that are under a right of patronage-from churches which have fallen into ruin by age, or otherwise, and which cannot, by reason of the poverty thereof, be restored, to the Mother Churches, or others of the same or neighbouring places, as they shall judge fit, after having summoned those who are interested therein; and they shall raise, in the said churches, altars, or chapels, under the same invocations; or transfer them, with all their emoluments and with all the obligations that were imposed on the former churches, to altars or chapels already erected. But, as regards parish churches which have thus fallen into decay, they shall, even though they be under a right of patronage, make it their care that they be repaired and restored, out of any fruits and proceeds whatever, in any way belonging to the said churches; and if those resources should not be sufficient, they shall compel, by all suitable means, the patrons and others who receive any fruits derived from those churches, or, in their default, the parishioners, to provide for the aforesaid repairs; setting aside every appeal, exemption, or reservation whatsoever. But if they should be all too poor, those churches shall be transferred to the Mother Churches, or to the neighbouring churches, with power to convert both the said parish churches and others that are in ruins, to profane, though not to sordid uses; a cross, however, being erected there.

Canon 8 — Commendatory monasteries, wherein regular observance is not in vigour, and all benefices so ever, shall be by bishops annually visited.

Quaecumque in dioecesi ad Dei cultum spectant ab Ordinario diligenter curari atque iis ubi oportet provideri aequum est. Propterea commendata monasteria etiam abbatiae prioratus et praepositurae nuncupata in quibus non viget regularis observantia nec non beneficia tam curata quam non curata saecularia et regularia qualitercumque commendata etiam exempta ab episcopis etiam tamquam Apostolicae Sedis delegatis annis singulis visitentur. Curent que iidem episcopi congruentibus remediis etiam per sequestrationem fructuum ut quae renovatione indigent aut restauratione reficiantur et cura animarum si qua illis vel eorum annexis immineat alia que debita obsequia recte exerceantur appellationibus quibuscumque privilegiis consuetudinibus etiam immemorabili tempore praescriptis conservatoriis iudicum deputationibus et eorum inhibitionibus non obstantibus. Et si in eis vigeret observantia regularis provideant episcopi paternis admonitionibus ut eorum regularium superiores iuxta eorum regularia instituta debitam vivendi rationem observent et observari faciant et sibi subditos in officio contineant ac moderentur. Quodsi admoniti intra sex menses eos non visitaverint vel correxerint tunc iidem episcopi etiam ut delegati Sedis Apostolicae, eos visitare possint et corrigere prout ipsi superiores possent iuxta eorum instituta quibuscumque appellationibus privilegiis et exemptionibus penitus remotis et non obstantibus.

It is right that whatsoever things in a diocese regard the worship of God, be diligently cared for by the Ordinary, and, where there is need, be by him set in order. Wherefore, monasteries held in commendam, even abbeys, priories, and those called provostries, wherein regular observance is not in vigour, as also benefices--with, or without the cure of souls, as well Regular as Secular-in whatever way held in commendam, even though exempt, shall be annually visited by the bishop, even as the delegates of the Apostolic See; and the said bishops shall provide, by suitable measures, even by the sequestration of the fruits, that what requires renewing or repairing, be done accordingly; and that the cure of souls, if those places, or those annexed to them, be charged therewith, as also that all other duties required of them, be rightly exercised; notwithstanding any appeals whatsoever, privileges, customs, even with a prescription from time immemorial, letters conservatory, commissions of judges, and their inhibitions to the contrary. And, if Regular observance be therein maintained, the bishops shall make it their care, by fatherly admonitions, that the superiors of the said Regulars observe, and cause to be observed, the manner of life required by the institutes of their order, and that they keep, and govern those subject to them, in their duty. And if, after having been admonished, they shall not, within six months, have visited or corrected them, then may the said bishops, even as delegates of the Apostolic See, visit and correct them, in the same way as the superiors themselves might do, in accordance with their institutes; notwithstanding, and completely setting aside, all appeals, privileges, and exemptions whatsoever.

Canon 9 — The name and use of Questors of Alms is abolished.- The Ordinaries shall publish indulgences and spiritual graces.-- Two of the Chapters shall, without fee, receive the Alms.

Cum multa a diversis antea conciliis tam Lateranensi ac Lugdunensi quam Viennensi adversus pravos eleemosynarum quaestorum abusus remedia tunc adhibita posterioribus temporibus reddita fuerint inutilia potius que eorum malitia ita quotidie magno fidelium omnium scandalo et querela excrescere deprehendatur ut de eorum emendatione nulla spes amplius relicta videatur: statuit ut posthac in quibuscumque christianae religionis locis eorum nomen atque usus penitus aboleatur nec ad officium huiusmodi exercendum ullatenus admittantur non obstantibus privilegiis ecclesiis monasteriis hospitalibus piis locis et quibusvis cuiuscumque gradus status et dignitatis personis concessis aut consuetudinibus etiam immemorabilibus. Indulgentias vero aut alias spirituales gratias quibus non ideo christifideles decet privari deinceps per ordinarios locorum adhibitis duobus de capitulo debitis temporibus populo publicandas esse decernit quibus etiam eleemosynas atque oblata sibi charitatis subsidia nulla prorsus mercede accepta fideliter colligendi facultas datur. Ut tandem coelestes hos Ecclesiae thesauros non ad quaestum sed ad pietatem exerceri omnes vere intelligant.

Whereas many remedies, heretofore applied by divers councils in their day, as well by that of Lateran, and of Lyons, as by that of Vienne, against the wicked abuses of questors of alms, have become in later times useless; yea, rather the depravity of such is, to the great scandal and complaint of all the faithful, found daily so to increase the more, as that there seems to be no longer any hope left of their amendment; (the Synod) ordains that, in all parts of Christendom soever, their name and use be henceforth utterly abolished; nor shall they be allowed in any wise to exercise any such office; notwithstanding any privileges granted to any churches, monasteries, hospitals, pious places, or to any persons of whatsoever degree, estate, and dignity, or any customs, even though immemorial. As regards the indulgences, or other spiritual graces, of which the faithful of Christ ought not on this account to be deprived, It decrees, that they are henceforth to be published to the people at the due times, by the Ordinaries of the places, aided by two members of the Chapter; to whom also power is given to gather faithfully the alms, and the succours of charity which are offered them, without their receiving any remuneration whatsoever; that so all men may at length truly understand, that these heavenly treasures of the Church are administered, not for gain, but for godliness.

Canon 1 Denz. 948

Si quis dixerit Missa non offerri Deo verum et proprium sacrificium aut quod offerri non sit aliud quam nobis Christum ad manducandum dari: a[nathema] s[it].

If any one saith, that in the mass a true and proper sacriflce is not offered to God; or, that to be offered is nothing else but that Christ is given us to eat; let him be anathema.

Note Mass: Printed "sess. XII"; the canons on the Mass are session XXII.

Canon 2 Denz. 949

Si quis dixerit illis verbis: hoc facite in meam commemorationem Christum non instituisse apostolos sacerdotes aut non ordinasse ut ipsi alii que sacerdotes offerent corpus et sanguinem suum: a[nathema] s[it].

If any one saith, that by those words, Do this for the commemoration of me (Luke xxii. 19), Christ did not institute the apostles priests; or, did not ordain that they, and other priests should offer His own body and blood; let him be anathema.

Canon 3 Denz. 950

Si quis dixerit Missae sacrificium tantum esse laudis et gratiarum actionis aut nudam commemorationem sacrificii in cruce peracti non autem propitiatorium; vel soli prodesse sumenti neque pro vivis et defunctis pro peccatis poenis satisfactionibus et aliis necessitatibus offerri debere: a[nathema] s[it].

If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema.

Canon 4 Denz. 951

Si quis dixerit blasphemiam irrogari sanctissimo Christi sacrificio in cruce peracto per Missae sacrificium aut illi per hoc derogari: a[nathema] s[it].

If any one saith, that, by the sacrifice of the mass, a blasphemy is cast upon the most holy sacrifice of Christ consummated on the cross; or, that it is thereby derogated from; let him be anathema.

Canon 5 Denz. 952

Si quis dixerit imposturam esse Missas celebrari in honorem sanctorum et pro illorum intercessione apud Deum obtinenda sicut Ecclesia intendit: a[nathema] s[it].

If any one saith, that it is an imposture to celebrate masses in honour of the saints, and for obtaining their intercession with God, as the Church intends; let him be anathema.

Canon 6 Denz. 953

Si quis dixerit canonem Missae errores continere ideo que abrogandum esse: a[nathema] s[it].

If any one saith, that the canon of the mass contains errors, and is therefore to be abrogated; let him be anathema.

Canon 7 Denz. 954

Si quis dixerit caeremonias vestes et externa signa quibus in Missarum celebratione Ecclesia Catholica utitur irritabula impietatis esse magis quam officia pietatis: a[nathema] s[it].

If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety; let him be anathema.

Canon 8 Denz. 955

Si quis dixerit Missas in quibus solus sacerdos sacramentaliter communicat illicitas esse ideo que abrogandas: a[nathema] s[it].

If any one saith, that masses, wherein the priest alone communicates sacramentally, are unlawful, and are, therefore, to be abrogated; let him be anathema.

Canon 9 Denz. 956

Si quis dixerit Ecclesiae Romanae ritum quo submissa voce pars canonis et verba consecrationis proferuntur damnandum esse; aut lingua tantum vulgari Missam celebrari debere; aut aquam non miscendam esse vino in calice offerendo eo quod sit contra Christi institutionem: a[nathema] s[it].

If any one saith, that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned; or, that the mass ought to be celebrated in the vulgar tongue only; or, that water ought not to be mixed with the wine that is to be offered in the chalice, for that it is contrary to the institution of Christ; let him be anathema.

Canon 1 — The Canons relative to the life, and propriety of conduct of Clerics are renewed.

Nihil est quod alios magis ad pietatem et Dei cultum assiduo instruat quam eorum vita et exemplum qui se divino ministerio dedicarunt. Cum enim a rebus saeculi in altiorem sublati locum conspiciantur in eos tanquam speculum reliqui oculos iniiciunt ex iis que sumunt quod imitentur. Quapropter sic decet omnino clericos in sortem domini vocatos vitam mores que suos omnes componere ut habitu gestu incessu sermone aliis que omnibus rebus nil nisi grave moderatum ac religione plenum prae se ferant. Levia etiam delicta quae in ipsis maxima essent effugiant ut eorum actiones cunctis afferant venerationem. Cum igitur quo maiore in Ecclesia Dei et utilitate et ornamento haec sunt ita etiam diligentius sint observanda: statuit sancta Synodus ut quae alias a summis pontificibus et a sacris conciliis de clericorum vita honestate cultu doctrina que retinenda ac simul de luxu commessationibus choreis aleis lusibus ac quibuscumque criminibus necnon saecularibus negotiis fugiendis copiose ac salubriter sancita fuerunt eadem in posterum eisdem poenis vel maioribus arbitrio ordinarii imponendis observentur. Nec appellatio exsecutionem hanc quae ad morum correctionem pertinet suspendat. Si qua vero ex his in desuetudinem abiisse compererint ea quamprimum in usum revocari et ab omnibus accurate custodiri studeant. Non obstantibus consuetudinibus quibuscumque ne subditorum neglectae emendationis ipsi condignas Deo vindice poenas persolvant.

There is nothing that continually instructs others unto piety, and the service of God, more than the life and example of those who have dedicated themselves to the divine ministry. For as they are seen to be raised to a higher position, above the things of this world, others fix their eyes upon them as upon a mirror, and derive from them what they are to imitate. Wherefore clerics called to have the Lord for their portion, ought by all means so to regulate their whole life and conversation, as that in their dress, comportment, gait, discourse, and all things else, nothing appear but what is grave, regulated, and replete with religiousness; avoiding even slight faults, which in them would be most grievous; that so their actions may impress all with veneration. Whereas, therefore, the more useful and decorous these things are for the Church of God, the more carefully also are they to be attended to; the holy Synod ordains, that those things which have been heretofore copiously and wholesomely enacted by sovereign pontiffs and sacred councils,--relative to the life, propriety of conduct, dress, and learning of clerics, and also touching the luxuriousness, feastings, dances, gambling, sports, and all sorts of crime whatever, as also the secular employments, to be by them shunned,--the same shall be henceforth observed, under the same penalties, or greater, to be imposed at the discretion of the Ordinary; nor shall any appeal suspend the execution hereof, as relating to the correction of manners. But if anything of the above shall be found to have fallen into desuetude, they shall make it their care that it be brought again into use as soon as possible, and be accurately observed by all; any customs to the contrary notwithstanding; lest they themselves may have, God being the avenger, to pay the penalty deserved by their neglect of the correction of those subject to them.

Canon 2 — Who are to be promoted to Cathedral Churches.

Quicumque posthac ad ecclesias cathedrales erit assumendus is non solum natalibus aetate moribus vita ac aliis quae a sacris canonibus requiruntur plene sit praeditus verum etiam in sacro ordine antea saltem sex mensium spatio constitutus. Quarum rerum instructio si eius notitia nulla aut recens in curia fuerit a Sedis Apostolicae legatis seu nuntiis provinciarum aut eius ordinario eo que deficiente a vicinioribus ordinariis sumatur. Scientia vero praeter haec eiusmodi polleat ut muneris sibi iniungendi necessitati possit satisfacere; ideo que antea in universitate studiorum magister sive doctor aut licentiatus in sacra theologia vel iure canonico merito sit promotus aut publico alicuius academiae testimonio idoneus ad alios docendos ostendatur. Quodsi regularis fuerit a superioribus suae religionis similem fidem habeat. Praedicti autem omnes unde instructio seu testificatio erit sumenda haec fideliter et gratis referre teneantur; alioquin eorum conscientias graviter oneratas esse scient ac Deum et superiores suos habebunt ultores.

Whosoever is, hereafter, to be promoted to a cathedral church shall not only be fully qualified by birth, age, morals, and life, and, in other respects, as required by the sacred canons, but shall also have been previously constituted in sacred Order, for the space of at least six months. And information on these points, if the individual be only recently, or not at all, known at the court (of Rome), shall be derived from the Legates of the Apostolic See, or from the Nuncios of the provinces, or from his Ordinary, and in his default, from the nearest Ordinaries. And, besides the things above-named, he shall possess such learning as to be able to discharge the obligations of the office that is about to be conferred upon him; and he shall, therefore, have been previously promoted by merit, in some university for studies, to be a master, or doctor, or licentiate, in sacred theology, or in canon law; or shall be declared, by the public testimony of some academy, fit to teach others. And, if he be a Regular, he shall have a similar attestation from the superiors of his own order. And all the above-named persons, from whom the information, or testimony, aforesaid is to be derived shall be bound to report on these matters faithfully and gratuitously; otherwise let them know, that their conciences will be grievously burthened, and that God, and their own superiors, will punish them.

Canon 3 — Daily distributions, out of the third part of all fruits soever, are to be established; on whom the portion of absentees devolves; certa in cases excepted.

Episcopi etiam tamquam delegati apostolici ex fructibus et proventibus quibuscumque omnium dignitatum personatuum et officiorum in ecclesiis cathedralibus vel collegiatis exsistentium tertiam partem in distributiones eorum arbitrio assignandas dividere possint ut scilicet qui eas obtinent si personaliter competens sibi servitium iuxta formam ab eisdem episcopis praescribendam quolibet die statuto non impleverint illius diei distributionem amittant nec eius quoquo modo dominium acquirant sed fabricae Ecclesiae quatenus indigeat aut alteri pio loco arbitrio ordinarii applicetur. Crescente vero contumacia contra eos iuxta sacrorum canonum constitutiones procedant. Quodsi alicui ex praedictis dignitatibus in ecclesiis cathedralibus vel collegiatis de iure seu consuetudine iurisdictio administratio vel officium non competat sed extra civitatem in dioecesi cura animarum immineat cui is qui dignitatem obtinet incumbere voluerit: tunc pro tempore quo in curata Ecclesia residerit ac ministraverit tamquam praesens sit ac divinis intersit in ecclesiis cathedralibus ac collegiatis habeatur. Haec iis tantum ecclesiis constituta intelligantur in quibus nulla est consuetudo vel statutum ut dictae dignitates non servientes aliquid amittant quod ad tertiam partem dictorum fructuum et proventuum ascendat. Non obstantibus consuetudinibus etiam immemorabilibus exemptionibus et constitutionibus etiam iuramento et quavis auctoritate firmatis.

Bishops, even as the delegates of the Apostolic See, shall have power to divide the third part of any manner of fruits and proceeds of all dignities, personates, and offices existing in cathedral or collegiate churches, into distributions, to be assigned as they shall judge fit; in such wise to wit, that, if those who ought to receive them should fail, on any appointed day, personally to discharge the duty that devolves upon them, according to the form that shall be prescribed by the said bishops, they shall forfeit that day's distribution, and shall acquire no manner of property therein, but it shall be applied to the fabric of the church, as far as it may need it, or to some other pious place, at the discretion of the Ordinary. But if their contumacy increase, they shall proceed against them according to the constitution of the sacred canons. But if any of the aforesaid dignitaries has, neither by right, nor custom, any jurisdiction, administration, or office, devolving upon him in the cathedral or collegiate churches; but, out of the city, in the same diocese, there is a cure of souls to be attended to, which he who holds that dignity is willing to take upon himself; in this case, during the time that he shall reside and minister in the church with that cure, he shall be considered as though he were present and assisted at the divine offices in those cathedral or collegiate churches. These things are to be understood as appointed for those churches only, wherein there is no custom, or statute, whereby the said dignitaries, who do not serve, lose something, which amounts to the third part of the said fruits and proceeds: any customs, even though immemorial, exemptions, and constitutions, even though confirmed by oath or by any authority whatsoever, to the contrary notwithstanding.

Canon 4 — Those not initiated into a sacred Order, shall not have a voice in the chapter of any Cathedral or Collegiate Church. The qualifications and duties of those who hold Benefices therein.

Quicumque in cathedrali vel collegiata saeculari vel regulari Ecclesia divinis mancipatus officiis in subdiaconatus ordine saltem constitutus non sit vocem in eiusmodi ecclesiis in capitulo non habeat etiam si hoc sibi ab aliis libere fuerit concessum. Ii vero qui dignitates personatus officia praebendas portiones ac quaelibet alia beneficia in dictis ecclesiis obtinent aut in posterum obtinebunt quibus onera varia sunt annexa videlicet ut alii Missas alii Evangelium alii epistolas dicant seu cantent quocumque ii privilegio exemptione praerogativa generis nobilitate sint insigniti: teneantur iusto impedimento cessante infra annum ordines suscipere requisitos; alioquin poenas incurrant iuxta constitutionem concilii Viennensis quae incipit: ut ii qui quam praesenti decreto innovat. Cogant que episcopi eos diebus statutis dictos ordines per se ipsos exercere ac cetera omnia officia quae debent in cultu divino praestare sub eisdem et aliis etiam gravioribus poenis arbitrio eorum imponendis; nec aliis in posterum fiat provisio nisi iis qui iam aetatem et ceteram habilitates integre habere dignoscantur; aliter irrita sit provisio.

Whosoever being employed in the divine offices in a cathedral, or collegiate, Secular or Regular, church, is not constituted in the order of subdeaconship at least, shall not have a voice in the chapter of those churches, even though this may have been voluntarily conceded to him by the others. As to those who possess, or shall hereafter possess, in the said churches, any dignities, personates, offices, prebends, portions, and any other manner of benefices whatever, to which various obligations are annexed, such as, that some shall say, or sing, mass, others the Gospel, others the Epistle, they shall be bound, all just impediment ceasing, to receive the requisite orders within a year, whatsoever may be their privilege, exemption, prerogative, or nobility of birth; otherwise they shall incur the penalties enacted by the constitution of the Council of Vienne, which begins, Ut ii qui, which by this present decree is renewed: and the bishops shall compel them to exercise in person the aforesaid orders on the appointed days, and to discharge all the other duties required of them in the divine service, under the said penalties, and others even more grievous, which may be imposed at their discretion. Nor, for the future, shall any such office be assigned to any but those who shall be well known fully to have already the age and the other qualifications; otherwise such provision shall be null.

Canon 5 — Dispensations expedited out of the (Roman) court shall be committed to the Bishop, and be by him examined.

Dispensationes quacumque auctoritate concedendae si extra Romanam curiam committendae erunt committantur ordinariis illorum qui eas impetraverint. Eae vero quae gratiose conceduntur suum non sortiantur effectum nisi prius ab eisdem tamquam delegatis apostolicis summarie tantum et extraiudicialiter cognoscantur expressas preces subreptionis vel obreptionis vitio non subiacere.

Dispensations, by whatsoever authority they are to be granted, if they are to be consigned out of the Roman court, shall be consigned to the Ordinaries of those who shall have obtained them. And as to those dispensations which shall be granted as graces, they shall not have effect, until the said Ordinaries, as delegates of the Apostolic See, shall have first ascertained summarily only and extra-judicially, that the terms of the petition do not labour under the vice of surreption or obreption.

Canon 6 — Last intentions to be altered with caution.

In commutationibus ultimarum voluntatum quae nonnisi ex iusta et necessaria causa fieri debent episcopi tamquam delegati Sedis Apostolicae summarie et extraiudicialiter cognoscant nihil in precibus tacita veritate vel suggesta falsitate fuisse narratum priusquam commutationes praedictae exsecutioni demandentur.

In alterations of last wills,--which alterations ought not to be made except for a just and necessary cause,--the bishops, as delegates of the Apostolic See, shall, before the alterations aforesaid are carried into execution, ascertain, that nothing has been stated in the prayer of the petition, which suppresses what is true, or suggests what is false.

Canon 7 — The chapter "Romana," in the sixth (of the Decretals), is renewed.

Legati et nuntii apostolici patriarchae ac primates et metropolitani in appellationibus ad eos interpositis in quibusvis causis tam in admittendis appellationibus quam in concedendis inhibitionibus post appellationem servare teneantur formam et tenorem sacrarum constitutionum et praesertim Innocentii IV quae incipit Romana. Quacumque consuetudine etiam immemorabili aut stilo vel privilegio in contrarium non obstantibus; aliter inhibitiones et processus et inde secuta quaecumque sint ipso iure nulla.

Apostolic legates and nuncios, patriarchs, primates, and metropolitans, in appeals interposed before them, shall, in all causes whatsoever, as well in admitting the appeals, as in granting inhibitions after an appeal, be bound to observe the form and tenour of the sacred constitutions, and especially of the constitution of Innocent IV., beginning Romana; any custom, even though immemorial, or usage, or privilege, to the contrary notwithstanding; otherwise the inhibitions and proceedings, and all the consequences thereof, shall be ipso jure null.

Canon 8 — Bishops shall execute the pious dispositions of all persons; shall visit all manner of pious places, if not under the immediate protection of Kings.

Episcopi etiam tamquam Sedis Apostolicae delegati in casibus a iure concessis omnium piarum dispositionum tam in ultima voluntate quam inter vivos sint exsecutores habeant ius visitandi hospitalia collegia quaecumque ac confraternitates laicorum etiam quas scholas sive quocumque alio nomine vocant non tamen quae sub regum immediata protectione sunt sine eorum licentia. Eleemosynas montes pietatis sive charitatis et pia loca omnia quomodocumque nuncupentur etiam si praedictorum locorum cura ad laicos pertineat atque eadem pia loca exemptionis privilegio sint munita ac omnia quae ad Dei cultum aut animarum salutem seu pauperes sustentandos instituta sunt: ipsi ex officio suo iuxta sacrorum canonum statuta cognoscant et exsequantur. Non obstantibus quacumque consuetudine etiam immemorabili privilegio aut statuto.

The bishops, even as the delegates of the Apostolic See, shall, in the cases by law permitted, be the executors of all pious dispositions, whether made by last will, or between the living: they shall have a right to visit all manner of hospitals, colleges, and confraternities of laymen, even those which are called schools, or which go by any other name; but not, however, those places which are under the immediate protection of kings, except with their permission; also the eleemosynary institutions, called monts-de-piete, or of charity, and all pious places by whatsoever name designated, even though the aforesaid institutions be under the care of laymen, and though the said pious places be protected by a privilege of exemption; and, by virtue of their office, they shall take cognizance of, and see to the performance,--in accordance with the ordinances of the sacred canons,--of all things that have been instituted for God's worship, for the salvation of souls, or for the support of the poor; any custom, even though immemorial, or privilege, or statute whatsoever, to the contrary, notwithstanding.

Canon 9 — Administrators of any pious places whatsoever shall give in their accounts to the Ordinary, unless it be otherwise provided by the foundation.

Administratores tam ecclesiastici quam laici fabricae cuiusvis Ecclesiae etiam cathedralis hospitalis confraternitatis eleemosynae montis pietatis et quorumcumque piorum locorum singulis annis teneantur reddere rationem administrationis ordinario consuetudinibus et privilegiis quibuscumque in contrarium sublatis nisi secus forte in institutione et ordinatione talis Ecclesiae seu fabricae expresse cautum esset. Quodsi ex consuetudine aut privilegio aut ex constitutione aliqua loci aliis ad id deputatis ratio reddenda esset tunc cum iis adhibeatur etiam ordinarius et aliter factae liberationes dictis administratoribus minime suffragentur.

The administrators, whether ecclesiastical, or lay, of the fabric of any church whatsoever, even though it be a cathedral, as also of any hospital, confraternity, charitable institution called mont-de-piete, and of any pious places whatsoever, shall be bound to give in, once a year, an account of their administration to the Ordinary: all customs and privileges to the contrary being set aside; unless it should happen that, in the institution and regulations of any church or fabric, it has been otherwise expressly provided. But if from custom, or privilege, or some regulation of the place, their account has to be rendered to others deputed thereunto, in that case the Ordinary shall also be employed jointly with them; and all acquittances given otherwise shall be of no avail to the said administrators.

Canon 10 — Notaries shall be subject to the examination and judgment of the Bishops.

Cum ex notariorum imperitia plurima damna et multarum occasio litium oriatur: possit episcopus quoscumque notarios etiam si apostolica imperiali aut regia auctoritate creati fuerint etiam tamquam delegatus Sedis Apostolicae examinatione adhibita eorum sufficientiam scrutari illis que non idoneis repertis aut quandocumque in officio delinquentibus officii eius in negotiis litibus et causis ecclesiasticis ac spiritualibus exercendi usum perpetuo aut ad tempus prohibere neque eorum appellatio interdictionem ordinarii suspendat.

Whereas the unskilfulness of notaries causes very many injuries, and gives occasion to many lawsuits, the bishop, even as the delegate of the Apostolic See, may, by actual examination search into the competency of all notaries, even though created by apostolic, imperial, or royal authority; and, if such notaries be found incompetent, or on any occasion guilty of a delinquency in the discharge of their office, he may forbid them, altogether or for a time, to exercise that office, in ecclesiastical and spiritual affairs, lawsuits, and causes; nor shall any appeal on their parts suspend the prohibition of the Ordinary.

Canon 11 — Usurpers of the property of any Church, or pious places, are punished.

Si quem clericorum vel laicorum quacumque is dignitate etiam imperiali aut regali praefulgeat in tantum malorum omnium radix cupiditas occupaverit ut alicuius Ecclesiae seu cuiusvis saecularis vel regularis beneficii montium pietatis aliorum que piorum locorum iurisdictiones bona census ac iura etiam feudalia et emphiteotica fructus emolumenta seu quascumque obventiones quae in ministrorum et pauperum necessitates converti debent per se vel alios vi vel timore incusso seu etiam per suppositas personas clericorum aut laicorum seu quacumque arte aut quocumque quaesito colore in proprios usus convertere illos que usurpare praesumpserit seu impedire ne ab iis ad quos iure pertinent percipiantur: is anathemati tamdiu subiaceat quamdiu iurisdictiones bona res iura fructus et reditus quos occupaverit vel qui ad eum quomodocumque etiam ex donatione suppositae personae pervenerint Ecclesiae eius que administratori sive beneficiato integre restituerit ac deinde a Romano Pontifice absolutionem obtinuerit. Quodsi eiusdem Ecclesiae patronus fuerit etiam iure patronatus ultra praedictas poenas eo ipso privatus exsistat. Clericus vero qui nefandae fraudis et usurpationis huiusmodi fabricator seu consentiens fuerit eisdem poenis subiaceat necnon quibuscumque beneficiis privatus sit et ad quaecumque alia beneficia inhabilis efficiatur et a suorum ordinum exsecutione etiam post integram satisfactionem et absolutionem sui ordinarii arbitrio suspendatur.

If any cleric, or layman, by whatsoever dignity pre-eminent, be he even emperor or king, should be so possessed by covetousness, that root of all evils, as to presume to convert to his own use, and to usurp,--by himself or by others, by force, or fear, or even by means of any supposititious persons, whether lay, or clerical, or by any artifice, or under any colourable pretext whatsoever,--the jurisdictions, property, rents, and rights, even those held in fee or under lease, the fruits, emoluments, or any sources of revenue whatsoever, belonging to any church, or to any benefice, whether Secular or Regular, monts-de-piete, or to any other pious places, which ought to be employed for the necessities of the ministers (thereof), and of the poor; or (shall presume) to hinder them (in any of the ways aforesaid) from being received by those unto whom they of right belong; he shall lie under an anathema until he shall have wholly restored to the Church, and to the administrator or beneficiary thereof, the jurisdictions, property, effects, rights, fruits, and revenues which he has seized upon, or in whatsoever way they have come to him, even by way of gift from a supposititious person and until he shall, furthermore, have obtained absolution from the Roman Pontiff. And if he be the patron of the said church, he shall, besides the penalties aforesaid, be thereupon deprived of the right of patronage. And the cleric who shall be the author of, or consenting to, any execrable fraud and usurpation of this kind, shall be subjected to the same penalties; as also he shall be deprived of all benefices whatsoever, and be rendered incapable of any others whatsoever; and ever after entire satisfaction and absolution, he shall be suspended from the exercise of his orders, at the discretion of his Ordinary.

Canon 1 Denz. 961

Si quis dixerit non esse in novo testamento sacerdotium visibile et externum vel non esse potestatem aliquam consecrandi et offerendi verum corpus et sanguinem domini et peccata remittendi et retinendi sed officium tantum et nudum ministerium praedicandi Evangelium vel eos qui non praedicant prorsus non esse sacerdotes: a[nathema] s[it].

If any one saith, that there is not in the New Testament a visible and external priesthood; or that there is not any power of consecrating and offering the true body and blood of the Lord, and of forgiving and retaining sins; but only an office and bare ministry of preaching the Gospel, or, that those who do not preach are not priests at all; let him be anathema.

Canon 2 Denz. 962

Si quis dixerit praeter sacerdotium non esse in Ecclesia Catholica alios ordines et maiores et minores per quos velut per gradus quosdam in sacerdotium tendatur: a[nathema] s[it].

If any one saith, that, besides the priesthood, there are not in the Catholic Church other orders, both greater and minor, by which, as by certain steps, advance is made unto the priesthood; let him be anathema.

Canon 3 Denz. 963

Si quis dixerit ordinem sive sacram ordinationem non esse vere et proprie sacramentum a Christo Domino institutum vel esse figmentum quoddam humanum excogitatum a viris rerum ecclesiasticarum imperitis aut esse tantum ritum quendam eligendi ministros verbi Dei et sacramentorum: a[nathema] s[it].

If any one saith, that order, or sacred ordination, is not truly and properly a sacrament instituted by Christ the Lord; or, that it is a kind of human figment devised by men unskilled in ecclesiastical matters; or, that it is only a kind of rite for choosing ministers of the word of God and of the sacraments; let him be anathema.

Canon 4 Denz. 964

Si quis dixerit per sacram ordinationem non dari Spiritum Sanctum ac proinde frustra episcopos dicere: accipe Spiritum Sanctum; aut per eam non imprimi characterem; vel eum qui sacerdos semel fuit laicum rursus fieri posse: a[nathema] s[it].

If any one saith, that, by sacred ordination, the Holy Ghost is not given; and that vainly therefore do the bishops say, Receive ye the Holy Ghost; or, that a character is not imprinted by that ordination; or, that he who has once been a priest, can again become a layman; let him be anathema.

Canon 5 Denz. 965

Si quis dixerit sacram unctionem qua Ecclesia in sancta ordinatione utitur non tantum non requiri sed contemnendam et perniciosam esse similiter et alias ordinis caeremonias: a[nathema] s[it].

If any one saith, that the sacred unction which the Church uses in holy ordination, is not only not required, but is to be despised and is pernicious, as likewise are the other ceremonies of Order; let him be anathema.

Canon 6 Denz. 966

Si quis dixerit in Ecclesia Catholica non esse hierarchiam divina ordinatione institutam quae constat ex episcopis presbyteris et ministris: a[nathema] s[it].

If any one saith, that, in the Catholic Church there is not a hierarchy by divine ordination instituted, consisting of bishops, priests, and ministers; let him be anathema.

Canon 7 Denz. 967

Si quis dixerit episcopos non esse presbyteris superiores vel non habere potestatem confirmandi et ordinandi vel eam quam habent illis esse cum presbyteris communem; vel ordines ab ipsis collatos sine populi vel potestatis saecularis consensu aut vocatione irritos esse; aut eos qui nec ab ecclesiastica et canonica potestate rite ordinati nec missi sunt sed aliunde veniunt legitimos esse verbi et sacramentorum ministros: a[nathema] s[it].

If any one saith, that bishops are not superior to priests; or, that they have not the power of confirming and ordaining; or, that the power which they possess is common to them and to priests; or, that orders, conferred by them, without the consent, or vocation of the people, or of the secular power, are invalid; or, that those who have neither been rightly ordained, nor sent, by ecclesiastical and canonical power, but come from elsewhere, are lawful ministers of the word and of the sacraments; let him be anathema.

Canon 8 Denz. 968

Si quis dixerit episcopos qui auctoritate Romani Pontificis assumuntur non esse legitimos et veros episcopos sed figmentum humanum: a[nathema] s[it].

If any one saith, that the bishops, who are assumed by authority of the Roman Pontiff, are not legitimate and true bishops, but are a human figment; let him be anathema.

Canon 1 — The negligence of Pastors of Churches in residing is variously punished: provision is made for the cure of souls.

Cum praecepto divino mandatum sit omnibus quibus animarum cura commissa est oves suas agnoscere pro his sacrificium offerre verbi que divini praedicatione sacramentorum administratione ac bonorum omnium operum exemplo pascere pauperum aliarum que miserabilium personarum curam paternam gerere et in cetera munia pastoralia incumbere quae omnia nequaquam ab his praestari et impleri possunt qui gregi suo non invigilant neque assistunt sed mercenariorum more deserunt: sacrosancta Synodus eos admonet et hortatur ut divinorum praeceptorum memores facti que forma gregis in iudicio et veritate pascant et regant. Ne vero ea quae de residentia sancte et utiliter iam antea sub felicis recordationis Paulo tertio sancita fuerunt in sensus a sacrosanctae Synodi mente alienos trahantur ac si vigore illius decreti quinque mensibus continuis abesse liceat: illis inhaerendo declarat sacrosancta Synodus omnes patriarchalibus primatialibus metropolitanis ac cathedralibus ecclesiis quibuscumque quocumque nomine et titulo praefectos etiam si sanctae Romanae Ecclesiae cardinales sint obligari ad personalem in sua Ecclesia vel dioecesi residentiam ubi iniuncto sibi officio defungi teneantur neque abesse posse nisi ex causis et modis infrascriptis. Nam cum christiana charitas urgens necessitas debita obedientia ac evidens Ecclesiae vel rei publicae utilitas aliquos nonnumquam abesse postulent et exigant: decernit eadem sacrosancta Synodus has legitimae absentiae causas a beatissimo Romano Pontifice aut a metropolitano vel eo absente suffraganeo episcopo antiquiori residente qui idem metropolitani absentiam probare debebit in scriptis esse approbandas nisi cum absentia inciderit propter aliquod munus et rei publicae officium episcopatibus adiunctum cuius quoniam causae sunt notoriae et interdum repentinae ne eas quidem significari metropolitano necesse erit. Ad eundem tamen cum concilio provinciali spectabit iudicare de licentiis a se vel a suffraganeo datis et videre ne quis eo iure abutatur et ut poenis canonicis errantes puniantur. Interea meminerint discessuri ita ovibus suis providendum ut quantum fieri poterit ex ipsorum absentia nullum damnum accipiant. Quoniam autem qui aliquantisper tantum absunt ex veterum canonum sententia non videntur abesse quia statim reversuri sunt: sacrosancta Synodus vult illud absentiae spatium singulis annis sive continuum sive interruptum extra praedictas causas nullo pacto debere duos aut ad summum tris menses excedere et haberi rationem ut id aequa ex causa fiat et absque ullo gregis detrimento. Quod an ita sit abscedentium conscientiae relinquit quam sperat religiosam et timoratam fore cum Deo corda pateant cuius opus non fraudulentur agere suo periculo tenentur. Eosdem interim admonet et in Domino hortatur ne per illius temporis spatium dominici adventus quadragesimae nativitatis resurrectionis domini pentecostes item et corporis Christi diebus quibus refici maxime et in Domino gaudere pastoris praesentia oves debeant ipsi ab Ecclesia sua cathedrali ullo pacto absint nisi episcopalia munia in sua dioecesi eos alio vocent. Si quis autem (quod utinam numquam eveniat) contra huius decreti dispositionem abfuerit statuit sacrosancta Synodus praeter alias poenas adversus non residentes sub Paulo III impositas et innovatas ac mortalis peccati reatum quem incurrit eum pro rata temporis absentiae fructus suos non facere nec tuta conscientia alia etiam declaratione non secuta illos sibi detinere posse sed teneri aut ipso cessante per superiorem ecclesiasticum illos fabricae ecclesiarum aut pauperibus loci erogare prohibita quacumque conventione vel compositione quae pro fructibus male perceptis appellatur ex qua etiam praedicti fructus in totum aut pro parte ei remitterentur. Non obstantibus quibuscumque privilegiis cuicumque collegio aut fabricae concessis. Eadem omnino etiam quoad culpam amissionem fructuum et poenas de curatis inferioribus et aliis quibuscumque qui beneficium aliquod ecclesiasticum curam animarum habens obtinent sacrosancta Synodus declarat et decernit ita tamen ut quandocumque eos causa prius per episcopum cognita et probata abesse contigerit vicarium idoneum ab ipso Ordinario approbandum cum debita mercedis assignatione relinquant. Discedendi autem licentiam in scriptis gratis que concedendam ultra bimestre tempus nisi ex gravi causa non obtineant. Quodsi per edictum citati etiam non personaliter contumaces fuerint liberum esse vult ordinariis per censuras ecclesiasticas ac sequestrationem et subtractionem fructuum alia que iuris remedia etiam usque ad privationem compellere nec exsecutionem hanc quolibet privilegio licentia familiaritate exemptione etiam ratione cuiuscumque beneficii pactione statuto etiam iuramento vel quacumque auctoritate confirmato consuetudine etiam immemorabili quae potius corruptela censenda est sive appellatione aut inhibitione etiam in Romana curia vel vigore Eugenianae constitutionis suspendi posse. Postremo tam decretum illud sub Paulo III quam hoc ipsum in conciliis provincialibus et episcopalibus publicari sancta Synodus praecipit. Cupit enim quae adeo ex pastorum munere animarum que salute sunt frequenter omnium auribus mentibus que infigi ut in posterum Deo iuvante nulla temporum iniuria aut hominum oblivione aut desuetudine aboleantur.

Whereas it is by divine precept enjoined on all, to whom the cure of souls is committed, to know their own sheep; to offer sacrifice for them; and, by the preaching of the divine word, by the administration of the sacraments, and by the example of all good works, to feed them; to have a fatherly care of the poor and of other distressed persons, and to apply themselves to all other pastoral duties; all which (offices) cannot be rendered and fulfilled by those who neither watch over nor are with their own flock, but abandon it after the manner of hirelings; the sacred and holy Synod admonishes and exhorts such, that mindful of the divine precepts, and made a pattern of the flock, they feed and rule in judgment and in truth. And for fear lest those things which have been already elsewhere holily and usefully ordained, concerning residence, under Paul III., of happy memory, may be wrested to a meaning alien from the mind of the sacred and holy Synod, as if by virtue of that decree it were lawful to be absent during five continuous months; the sacred and holy Synod, adhering to those decrees, declares, that all persons who are--under whatsoever name and title, even though they be cardinals of the holy Roman Church--set over any patriarchal, primatial, metropolitan, and cathe- dral churches whatsoever, are obliged to personal residence in their own church, or diocese, where they shall be bound to discharge the office enjoined them; and may not be absent thence, save for the causes and in the manner subjoined. For whereas Christian charity, urgent necessity, due obedience, and the evident utility of the Church, or of the commonwealth, require and demand that some at times be absent, this same sacred and holy Synod ordains, that these causes of lawful absence are to be approved of in writing by the most blessed Roman Pontiff, or by the metropolitan, or, in his absence, by the oldest resident suffragan bishop, whose duty it shall also be to approve of the absence of the metropolitan; except when such absence happens in consequence of some employment and office in the state attached to the bishoprics; the causes of which absence being notorious, and at times sudden, it will not be necessary even to notify them to the metropolitan; to whom it shall however belong, conjointly with the provincial Council, to judge of the permissions granted by himself, or by his suffragan, and to see that no one abuse that right, and that transgressors are punished with the penalties adjudged by the canons. Meanwhile let those about to depart remember to provide in such sort for their sheep, as that, as far as possible, they may not suffer any injury through their absence. But, forasmuch as those who are only absent for a short period, are, in the sense of the ancient canons, not supposed to be absent, for that they are about to return immediately; the sacred and holy Synod wills, that that term of absence, whether continuous or interrupted, ought not by any means to exceed two, or at most three, months; except for the causes above named; and that regard be had that it be done from a just cause, and without any detriment to the flock: which, whether it be the case, the Synod leaves to the conscience of those who withdraw themselves which It hopes will be religious and timorous; seeing that their hearts are open before God, whose work they are bound, at their periol, not to do deceitfully. In the meantime It admonishes and exhorts them in the Lord, that unless their episcopal duties call them to some other part of their own diocese, they on no account be absent from their own cathedral church during the period of the Advent of the Lord, and of Lent, on the days of the Nativity, of the Lord's Resurrection, of Pentecost, and of Corpus Christi, on which days especially the sheep ought to be refreshed, and to rejoice in the Lord at the presence of the Shepherd. But if any one, which it is hoped will never happen, shall be absent, contrary to the regulation of this decree, the sacred and holy Synod ordains, that, in addition to the other penalties imposed upon and renewed against non-residents, under Paul III., and the guilt of mortal sin which such an one incurs, he acquires no property in any fruits, in proportion to the time of his absence, and that he cannot, even though no other declaration but this follow, retain them as his with a safe conscience; but is bound, or, in his default, his ecclesiastical superior for him, to apply them to the fabric of the churches, or to the poor of the place; every kind of agreement, or composition as it is called, in regard of ill-gotten fruits, being prohibited, whereby the aforesaid fruits even might be wholly, or in part, restored to him; any privileges whatsoever, granted to any college or fabric, to the contrary notwithstanding. The same also, both as regards the guilt, the loss of fruits, and the penalties, does the sacred and holy Synod wholly declare and decree, in regard of inferior pastors, and all others whomsoever who hold any ecclesiastical benefice having cure of souls; in such wise, however, as that, whensoever it shall happen that they are absent, for a cause that has been first made known to, and been approved of by, the bishop, they shall leave, with a due allowance of stipend, a suitable vicar, to be approved of by the Ordinary. And they shall not obtain permission to be absent,--which is to be granted in writing and gratuitously,--for a larger period than two months, except for some weighty cause; and if, after having been cited, even though not per- sonally, by an edict, they shall be contumacious, the Synod wills, that it be in the power of the Ordinaries to constrain them by ecclesiastical censures, and by the sequestration and substraction of fruits, and by other legal remedies, even as far as deprivation; and that the execution hereof shall not be able to be suspended by any manner of privilege soever, license, claim as a domestic, exemption,--though even upon the ground of any manner of benefice,--by any compact, or statute,--even though confirmed by oath or by what authority soever,--by any custom, even though immemorial, which herein is to be looked upon rather as a corruption, or by any appeal, or inhibition, even in the Roman Court, or by virtue of the constitution of Eugenius. Finally, the holy Synod commands, that both the decree under Paul III., and this present, shall be published in the provincial and episcopal councils; for It desires that things so nearly concerning the office of pastors, and the salvation of souls, be frequently impressed on the minds and ears of all men, that so, with God's help, they may never hereafter be abolished through the injury of time, the forgetfulness of men, or by desuetude.

Canon 2 — Those set over Churches shall receive the rite of consecration within three months; where the consecration is to take place.

Ecclesiis cathedralibus seu superioribus quocumque nomine ac titulo praefecti etiam si sanctae Romanae Ecclesiae cardinales sint si munus consecrationis intra tres menses non susceperint ad fructuum perceptorum restitutionem teneantur; si intra totidem menses postea id facere neglexerint ecclesiis ipso iure sint privati. Consecratio vero si extra curiam Romanam fiat in Ecclesia ad quam promoti fuerint aut in provincia si commode fieri poterit celebretur.

Those who,--under whatsoever name or title, even though they be cardinals of the holy Roman Church,--have been set over cathedral, or superior, churches, if they shall not, within three months, have received the rite of consecration, shall be bound to restore the fruits which they have received; if they shall have neglected to do this within three other months afterwards, they shall be ipso jure deprived of their churches. And their consecration, if performed out of the Court of Rome, shall be celebrated in the church to which they have been promoted, or in the province, if it can be conveniently done.

Canon 3 — Bishops, except in case of illness, shall confer Order in person.

Episcopi per semetipsos ordines conferant. Quodsi aegritudine fuerint impediti subditos suos non aliter quam iam probatos et examinatos ad alium episcopum ordinandos dimittant.

Bishops shall themselves confer orders; but, should they be prevented by illness, they shall not send their subjects to another bishop for ordination, unless they have been already approved of and examined.

Canon 4 — Who are to be initiated by the first tonsure.

Prima tonsura non initientur qui sacramentum confirmationis non susceperint et fidei rudimenta edocti non fuerint qui que legere et scribere nesciant et de quibus probabilis coniectura non sit eos non saecularis iudicii fugiendi fraude sed ut Deo fidelem cultum praestent hoc vitae genus elegisse.

None shall be initiated by the first tonsure, who have not received the sacrament of Confirmation; and who have not been taught the rudiments of the faith; and who do not know how to read and write; and in whose regard there is not a probable conjecture, that they have chosen this manner of life, that they may render unto God a faithful service, and not that they may fraudulently withdraw themselves from Secular jurisdiction.

Canon 5 — Wherewith those who are to be ordained are to be furnished.

Ad minores ordines promovendi bonum a parocho et a magistro scholae in qua educantur testimonium habeant. Ii vero qui ad singulos maiores erunt assumendi per mensem ante ordinationem episcopum adeant qui parocho aut alteri cui magis expedire videbitur committat ut nominibus ac desiderio eorum qui volent promoveri publice in Ecclesia propositis de ipsorum ordinandorum natalibus aetate moribus et vita a fide dignis diligenter inquirat et litteras testimoniales ipsam inquisitionem factam continentes ad ipsum episcopum quamprimum transmittat.

Those who are to be promoted to minor orders shall have a good testimonial from their parish priest; and from the master of the school in which they are educated. As to those who are to be raised to any one of the greater orders, they shall, a month before ordination, repair to the bishop, who shall commission the parish priest, or such other person as may be deemed more expedient, to state publicly in the church the names and the desire of those who wish to be promoted; and to diligently inform himself, from persons worthy of credit, of the birth, age, morals, and life of those who are to be ordained, and shall transmit to the bishop himself, as soon as possible, letters testimonial containing the actual inquiry that has been made.

Canon 6 — The age of fourteen years is required for an ecclesiastical benfice; who is to enjoy the privilege of the (ecclesiastical) court.

Nullus prima tonsura initiatus aut etiam in minoribus ordinibus constitutus ante quartum decimum annum beneficium possit obtinere. Is etiam fori privilegio non gaudeat nisi beneficium ecclesiasticum habeat aut clericalem habitum et tonsuram deferens alicui Ecclesiae ex mandato episcopi inserviat vel in seminario clericorum aut in aliqua schola vel universitate de licentia episcopi quasi in via ad maiores ordines suscipiendos versetur. In clericis vero coniugatis servetur constitutio Bonifatii VIII quae incipit: clerici qui cum unicis modo hi clerici alicuius Ecclesiae servitio vel ministerio ab episcopo deputati eidem Ecclesiae serviant vel ministrent et clericali habitu et tonsura utantur; nemini quoad hoc privilegio vel consuetudine etiam immemorabili suffragante.

No one, after being initiated by the first tonsure, or even after being constituted in minor orders, shall be able to hold a benefice before his fourteenth year. Further, he shall not enjoy the privilege of the (ecclesiastical) court, unless he have an ecclesiastical benefice; or, wearing the ecclesiastical dress and tonsure, he serves in some church by the bishop's order, or lives with the bishop's permission in an ecclesiastical seminary, or in some school, or university, on the way as it were to receive the greater orders. As regards married clerks, the constitution of Boniface VIII., which begins, clerici qui cum unicis, shall be observed; provided the said clerks, being deputed by the bishop to the service or ministry of some church, serve and minister therein, and wear the clerical dress and tonsure: no privilege, or custom, even immemorial, availing any one herein.

Canon 7 — Those to be ordained are to be examined by persons versed in divine and human laws.

Sancta Synodus antiquorum canonum vestigiis inhaerendo decernit ut quando episcopus ordinationem facere disposuerit omnes qui ad sacrum ministerium accedere voluerint feria quarta ante ipsam ordinationem vel quando episcopo videbitur ad civitatem evocentur. Episcopus autem sacerdotibus et aliis prudentibus viris peritis divinae legis ac in ecclesiasticis sanctionibus exercitatis sibi adscitis ordinandorum genus personam aetatem institutionem mores doctrinam et fidem diligenter investiget et examinet.

The holy Synod, adhering to the traces of the ancient canons, ordains, that when a bishop has arranged to hold an ordination, all who may wish to be received into the sacred ministry shall be summoned to the city, for the Thursday before the said ordination, or for such other day as the bishop shall think fit. And the bishop, calling to his assistance priests and other prudent persons, well skilled in the divine law, and of experience in the constitutions of the church, shall diligently investigate and examine the parentage, person, age, education, morals, learning, and faith of those who are to be ordained.

Canon 8 — How, and by whom, each ought to be ordained.

Ordinationes sacrorum ordinum statutis a iure temporibus ac in cathedrali Ecclesia vocatis praesentibus que ad id Ecclesiae canonicis publice celebrentur. Si autem in alio dioecesis loco praesente clero loci dignior quantum fieri poterit Ecclesia semper adeatur. Unusquisque autem a proprio episcopo ordinetur. Quodsi quis ab alio promoveri petat nullatenus id ei etiam cuiusvis generalis aut specialis rescripti vel privilegii praetextu etiam statutis temporibus permittatur nisi eius probitas ac mores ordinarii sui testimonio commendentur. Si secus fiat ordinans a collatione ordinum per annum et ordinatus a susceptorum ordinum exsecutione quamdiu proprio ordinario videbitur expedire sit suspensus.

Ordinations of sacred orders shall be celebrated publicly, at the time appointed by law, and in the cathedral churches, in the presence of the canons of that church, who are to be invited for that purpose; but, if they are celebrated in some other place of the diocese, in the presence of the clergy of the place; the principal church being always, as far as possible, made use of. But each one shall be ordained by his own bishop. And if any one ask to be promoted by another bishop, this shall by no means be allowed him, even under the pretext of any general or special rescript or privilege whatsoever, even at the appointed times; unless his probity and morals be recommended by the testimony of his own Ordinary; otherwise, he who ordains him shall be suspended from conferring orders during a year, and he who has been ordained shall be suspended from exercising the orders which he has received, for as long a period as shall seem expedient to his own Ordinary.

Canon 9 — A bishop ordaining one of his own household, shall at once and really confer upon him a benefice.

Episcopus familiarem suum non subditum ordinare non possit nisi per triennium se cum fuerit commoratus et beneficium quacumque fraude cessante statim re ipsa illi conferat; consuetudine quacumque etiam immemorabili in contrarium non obstante.

A bishop may not ordain one of his household, who is not his subject, unless he has lived with him for the space of three years; and he shall really, and without fraud of any kind, at once confer on him a benefice; any custom, even though immemorial, to the contrary notwithstanding.

Canon 10 — Prelates inferior to bishops shall not give the tonsure, or minor orders, save to Regulars their own subjects; neither shall they, nor any Chapters whatsoever, grant dimissory letters; a more grievous penalty is enacted against those who offend against this decree.

Abbatibus ac aliis quibuscumque quantumvis exemptis non liceat in posterum intra fines alicuius dioecesis consistentibus etiam si nullius dioecesis vel exempti esse dicantur: cuiquam qui regularis subditus sibi non sit tonsuram vel minores ordines conferre nec ipsi abbates et alii exempti aut collegia vel capitula quaecumque etiam ecclesiarum cathedralium litteras dimissorias aliquibus clericis saecularibus ut ab aliis ordinentur concedant sed horum omnium ordinatio servatis omnibus quae in huius sanctae Synodi decretis continentur ad episcopos intra quorum dioecesis fines exsistant pertineat; non obstantibus quibusvis privilegiis praescriptionibus aut consuetudinibus etiam immemorabilibus. Poenam quoque impositam his qui contra huius sanctae Synodi sub Paulo III decretum a capitulo episcopali sede vacante litteras dimissorias impetrant ad illos qui easdem litteras non a capitulo sed ab aliis quibusvis in iurisdictione episcopi loco capituli sede vacante succedentibus obtinerent mandat extendi. Concedentes autem dimissorias contra formam decreti ab officio et beneficio per annum sint ipso iure suspensi.

It shall not henceforth be lawful for abbots, or for any other persons whatsoever, howsoever exempted, being within the limits of any diocese, even though they be said to be of no diocese, or to be exempted, to confer the tonsure, or minor orders on any one who is not a Regular subject to them; nor shall the said abbots, and other exempted persons, or any colleges, or Chapters whatsoever, even those of cathedral churches, grant letters dimissory to any Secular clerics to be ordained by others. But the ordination of all these persons shall appertain to the bishops within the limits of whose diocese they are, all things considered in the decrees of this holy Synod being observed; any privilege, prescriptions, or customs, even though immemorial, notwithstanding. And the Synod ordains, that the penalty imposed on those, who, contrary to the decree of this holy Synod under Paul III., obtain, during the vacancy of the episcopal See, letters dimissory from the Chapter, be also extended to those who shall obtain the said letters, not from the Chapter, but from any other persons whatsoever, who, during the vacancy of the See, succeed to the jurisdiction of the bishop, in lieu of the Chapter. And they who give dimissory letters, contrary to the form of this decree, shall be ipso jure suspended during a year from their office and benefice.

Canon 11 — The interstices, and certain other regulations, to be observed in receiving minor orders.

Minores ordines iis qui saltem latinam linguam intelligant per temporum interstitia nisi aliud episcopo expedire magis videretur conferantur ut eo accuratius quantum sit huius disciplinae pondus possint edoceri; ac in unoquoque munere iuxta praescriptum episcopi se exerceant id que in ea cui adscripti erunt Ecclesia nisi forte ex causa studiorum absint atque ita de gradu in gradum ascendant ut in eis cum aetate vitae meritum et doctrina maior accrescat. Quod et bonorum morum exemplum et assiduum in Ecclesia ministerium atque maior erga presbyteros et superiores ordines reverentia et crebrior quam antea corporis Christi communio maxime comprobabunt. Cum que hinc ad altiores gradus et sacratissima mysteria sit ingressus nemo iis initietur quem non scientiae spes maioribus ordinibus dignum ostendat. Hi vero non nisi post annum a susceptione postremi gradus minorum ordinum ad sacros ordines promoveantur nisi necessitas aut Ecclesiae utilitas iudicio episcopi aliud exposcat.

The minor orders shall not be given but to such as understand the Latin language at least, observing the appointed interstices of time, unless the bishop shall think it more expedient to act otherwise; that so they may be the more accurately taught how great is the obligation of this their state of life; and may exercise themselves in each office, agreeably to the appointment of the bishop; and this in the church to which they shall be assigned, unless they happen to be absent on account of their studies; and may thus ascend step by step: that so with their increasing age they may grow in worthiness of life and in learning; of which they will give proof especially by the example of their good conduct, by their assiduous service in the church, their greater reverence towards priests and the superior orders, and by a more frequent communion than heretofore of the Body of Christ. And whereas from these orders is the entrance unto higher orders and to the most sacred mysteries, no one shall be admitted thereunto, whom the promise of knowledge does not point out as worthy of the greater orders. And such shall not be promoted to sacred orders till a year after the reception of the last degree of minor orders; unless necessity, or the utility of the church, in the bishop's judgment, shall require otherwise.

Canon 12 — Age required for the major orders; the deserving only to be admitted.

Nullus in posterum ad subdiaconatus ordinem ante vigesimum secundum ad diaconatus ante vigesimum tertium ad presbyteratus ante vigesimum quintum aetatis suae annum promoveatur. Sciant tamen episcopi non singulos in ea aetate constitutos debere ad hos ordines assumi sed dignos dumtaxat et quorum probata vita senectus sit. Regulares quoque nec in minori aetate nec sine diligenti episcopi examine ordinentur; privilegiis quibuscumque quoad hoc penitus exclusis.

No one shall for the future be promoted to the order of subdeaconship before the twenty-second year of age; to that of deaconship before his twenty-third year; to that of priesthood before his twenty-fifth year. Nevertheless, bishops are to know, that not all who have attained to that age must needs be admitted to the aforesaid orders, but those only who are worthy, and whose commendable life is an old age. Regulars likewise shall not be ordained under the above age, nor without a diligent examination by the bishop; all privileges whatsoever in this regard being completely set aside.

Canon 13 — On the conditions required in the Ordination of a Subdeacon and Deacon: on no one shall two sacred Orders be conferred on the same day.

Subdiaconi et diaconi ordinentur habentes bonum testimonium et in minoribus ordinibus iam probati ac litteris et iis quae ad ordinem exercendum pertinent instructi qui sperent Deo auctore se continere posse ecclesiis quibus adscribentur inserviant sciant que maxime decere si saltem diebus dominicis et solemnibus cum altari ministraverint sacram communionem perceperint. Promoti ad sacrum subdiaconatus ordinem si per annum saltem in eo non sint versati ad altiorem gradum nisi aliud episcopo videatur ascendere non permittantur. Duo sacri ordines non eodem die etiam regularibus conferantur; privilegiis ac indultis quibusvis concessis non obstantibus quibuscumque.

Such as have a good testimonial, and have been already tried in minor orders, and are instructed in letters, and in those things which belong to the exercise of their orders, shall be ordained subdeacons and deacons. They shall have a hope, with God's help, to be able to live continently; they shall serve in the churches to which they may be assigned; and are to know that it is very highly becoming that, after ministering at the altar, they should receive the sacred communion, at least on the Lord's days and solemnities. Those who have been promoted to the sacred order of the subdeaconship shall not, until they have remained therein during at least a year, be permitted to ascend to a higher degree, unless the bishop shall judge otherwise. Two sacred orders shall not be conferred on the same day, even upon Regulars; any privileges and indults whatsoever, to whomsoever granted, to the contrary notwithstanding.

Canon 14 — Who are to be raised to the Priesthood: their office.

Qui pie et fideliter in ministeriis anteactis se gesserint ad presbyteratus ordinem assumantur; bonum habeant testimonium et hi sint qui non modo in diaconatu ad minus annum integrum nisi ob Ecclesiae utilitatem ac necessitatem aliud episcopo videretur ministraverint sed etiam ad populum docendum ea quae scire omnibus necessarium est ad salutem ac administranda sacramenta diligenti examine praecedente idonei comprobentur atque ita pietate ac castis moribus conspicui ut praeclarum bonorum operum exemplum et vitae monita ab eis possint exspectari. Curet episcopus ut ii saltem diebus dominicis et festis solemnibus si autem curam habuerint animarum tam frequenter ut suo muneri satisfaciant Missas celebrent. Cum promotis per saltum si non ministraverint episcopus ex legitima causa possit dispensare.

Those who have conducted themselves piously and faithfully in their precedent functions, and are promoted to the order of priesthood, shall have a good testimonial, and be persons who not only have served in their office of deacon during at least an entire year,--unless for the utility and the necessity of the Church, the bishop should judge otherwise,--but who have also been approved to be, by a careful previous examination, capable of teaching the people those things which it is necessary for all to know unto salvation, as also fit to administer the sacraments; and so conspicuous for piety and chasteness of morals, as that a shining example of good works and a lesson how to live may be expected from them. The bishop shall take care that they celebrate mass at least on the Lord's Days, and on solemn festivals; but, if they have the cure of souls, so often as to satisfy their obligation. The bishop may, for a lawful cause, grant a dispensation to those who have been promoted per saltum, provided they have not exercised the ministry (of that order).

Canon 15 — No one shall hear confessions, unless he be approved of by the Ordinary.

Quamvis presbyteri in sua ordinatione a peccatis absolvendi potestatem accipiant decernit tamen sancta Synodus nullum etiam regularem posse confessiones saecularium etiam sacerdotum audire nec ad id idoneum reputari nisi aut parochiale beneficium aut ab episcopis per examen si illis videbitur esse necessarium aut alias idoneus iudicetur et approbationem quae gratis detur obtineat; privilegiis et consuetudine quacumque etiam immemorabili non obstantibus.

Although priests receive in their ordination the power of absolving from sins; nevertheless, the holy Synod ordains, that no one, even though he be a Regular, is able to hear the confessions of Seculars, not even of priests, and that he is not to be reputed fit thereunto, unless he either holds a parochial benefice, or is, by the bishops, after an examination if they shall think it necessary, or in some other manner, judged capable; and has obtained their approval, which shall be granted gratuitously; any privileges, and custom whatsoever, though immemorial, to the contrary notwithstanding.

Canon 16 — Those who are ordained shall be assigned to a particular church.

Cum nullus debeat ordinari qui iudicio sui episcopi non sit utilis aut necessarius suis ecclesiis sancta Synodus vestigiis sexti canonis concilii Chalcedonensis inhaerendo statuit ut nullus in posterum ordinetur qui illi Ecclesiae aut pio loco pro cuius necessitate aut utilitate assumitur non adscribatur ubi suis fungatur muneribus nec incertis vagetur sedibus. Quodsi locum inconsulto episcopo deseruerit ei sacrorum exercitium interdicatur. Nullus praeterea clericus peregrinus sine commendatitiis sui ordinarii litteris ab ullo episcopo ad divina celebranda et sacramenta administranda admittatur.

Whereas no one ought to be ordained, who, in the judgment of his own bishop, is not useful or necessary for his churches, the holy Synod, adhering to the traces of the sixth canon of the council of Chalcedon, ordains, that no one shall for the future be ordained without being attached to that church, or pious place, for the need, or utility of which he is promoted; there to discharge his duties, and not wander about without any certain abode. And if he shall quit that place without consulting the bishop, he shall be interdicted from the exercise of his sacred (orders). Furthermore, no cleric, who is a stranger, shall, without letters commendatory from his own Ordinary, be admitted by any bishop to celebrate the divine mysteries, and to administer the sacraments.

Canon 17 — In what manner the exercise of the minor orders is to be restored.

Ut sanctorum ordinum a diaconatu ad ostiariatum functiones ab apostolorum temporibus in Ecclesia laudabiliter receptae et pluribus in locis aliquamdiu intermissae in usum iuxta sacros canones revocentur nec ab haereticis tamquam otiosae traducantur: illius prisci moris restituendi desiderio flagrans sancta Synodus decernit ut in posterum huiuscemodi ministeria non nisi per constitutos in dictis ordinibus exerceantur omnes que et singulos praelatos ecclesiarum in Domino hortatur et illis praecipit ut quantum fieri commode poterit in ecclesiis cathedralibus collegiatis et parochialibus suae dioecesis si populus frequens et Ecclesiae proventus id ferre queant huiusmodi functiones curent restituendas et ex aliqua parte redituum aliquorum simplicium beneficiorum vel fabricae Ecclesiae si proventus suppetant aut utriusque illorum eas functiones exercentibus stipendia assignent quibus si negligentes fuerint ordinarii iudicio aut ex parte mulctari aut in totum privari possint. Quodsi ministeriis quatuor minorum ordinum exercendis clerici coelibes praesto non erunt suffici possint etiam coniugati vitae probatae dummodo non bigami ad ea munia obeunda idonei et qui tonsuram et habitum clericalem in Ecclesia gestent.

That the functions of holy orders, from the deacon to the janitor,-which functions have been laudably received in the Church from the times of the apostles, and which have been for some time interrupted in very many places,-may be again brought into use in accordance with the sacred canons; and that they may not be traduced by heretics as useless; the holy Synod, burning with the desire of restoring the pristine usage, ordains that, for the future, such functions shall not be exercised but by those who are actually in the said orders; and It exhorts in the Lord all and each of the prelates of the churches, and commands them, that it be their care to restore the said functions, as far as it can be conveniently done, in the cathedral, collegiate, and parochial churches of their dioceses, where the number of the people and the revenues of the church can support it; and, to those who exercise those functions, they shall assign salaries out of some part of the revenues of any simple benefices, or those of the fabric of the church,-if the funds allow of it,-or out of the revenues of both together, of which stipends they may, if negligent, be mulcted in a part, or be wholly deprived thereof, according to the judgment of the Ordinary. And if there should not be unmarried clerics at hand to exercise the functions of the four minor orders, their place may be supplied by married clerics of approved life; provided they have not been twice married, be competent to discharge the said duties, and wear the tonsure and the clerical dress in church.

Canon 18 — Method of establishing Seminaries for Clerics, and of educating the same therein.

Cum adolescentium aetas nisi recte instituatur prona sit ad mundi voluptates sequendas et nisi a teneris annis ad pietatem et religionem informetur antequam vitiorum habitus totos homines possideat numquam perfecte ac sine maximo ac singulari propemodum Dei omnipotentis auxilio in disciplina ecclesiastica perseveret: sancta Synodus statuit ut singulae cathedrales metropolitanae atque his maiores Ecclesiae pro modo facultatum et dioecesis amplitudine certum puerorum ipsius civitatis et dioecesis vel eius provinciae si ibi non reperiantur numerum in collegio ad hoc prope ipsas ecclesias vel alio in loco convenienti ab episcopo eligendo alere ac religiose educare et ecclesiasticis disciplinis instituere teneantur. In hoc vero collegio recipiantur qui ad minimum duodecim annos et ex legitimo matrimonio nati sint ac legere et scribere competenter noverint et quorum indoles et voluntas spem afferat eos ecclesiasticis ministeriis perpetuo inservituros. Pauperum autem filios praecipue eligi vult nec tamen ditiorum excludit modo suo sumptu alantur et studium prae se ferant Deo et Ecclesiae inserviendi. Hos pueros episcopus in tot classes quot ei videbitur divisos iuxta eorum numerum aetatem ac in disciplina ecclesiastica progressum partim cum ei opportunum videbitur ecclesiarum ministerio addicet partim in collegio erudientos retinebit alios que in locum eductorum sufficiet ita ut hoc collegium Dei ministrorum perpetuum seminarium sit. Ut vero in eadem disciplina ecclesiastica commodius instituantur tonsura statim atque habitu clericali semper utentur grammatices cantus computi ecclesiastici aliarum que bonarum artium disciplinam discent; sacram scripturam libros ecclesiasticos homilias sanctorum atque sacramentorum tradendorum maxime quae ad confessiones audiendas videbuntur opportuna et rituum ac caeremoniarum formas ediscent. Curet episcopus ut singulis diebus Missae sacrificio intersint ac saltem singulis mensibus confiteantur peccata et iuxta confessoris iudicium sumant corpus Domini nostri Iesu Christi; cathedrali et aliis loci ecclesiis diebus festis inserviant. Quae omnia atque alia ad hanc rem opportuna et necessaria episcopi singuli cum consilio duorum canonicorum seniorum et graviorum quos ipsi elegerint prout spiritus sanctus suggesserit constituent ea que ut semper observentur saepius visitando operam dabunt. Dyscolos et incorrigibiles ac malorum morum seminatores acriter punient eos etiam si opus fuerit expellendo omnia que impedimenta auferentes quaecumque ad conservandum et augendum tam pium et sanctum institutum pertinere videbuntur diligenter curabunt. Et quia ad collegii fabricam instituendam et ad mercedem praeceptoribus et ministris solvendam et ad alendam iuventutem et ad alios sumptus certi reditus erunt necessarii ultra ea quae ad instituendos vel alendos pueros sunt in aliquibus ecclesiis et locis destinata quae eo ipso huic seminario sub eadem episcopi cura applicata censeantur: iidem episcopi cum consilio duorum de capitulo quorum alter ab episcopo alter ab ipso capitulo eligatur item que duorum de clero civitatis quorum quidem alterius electio similiter ad episcopum alterius vero ad clerum pertineat: ex fructibus integris mensae episcopalis et capituli et quarumcumque dignitatum personatuum officiorum praebendarum portionum abbatiarum et prioratuum cuiuscumque ordinis etiam regularis aut qualitatis vel conditionis fuerint et hospitalium quae dantur in titulum vel administrationem iuxta constitutionem concilii Viennensis quae incipit quia contingit et beneficiorum quorumcumque etiam regularium etiam si iurispatronatus cuiuscumque fuerint etiam si exempta etiam si nullius dioecesis vel aliis ecclesiis monasteriis et hospitalibus et aliis quibusvis locis piis etiam exemptis annexa et ex fabricis ecclesiarum et aliorum locorum etiam ex quibuscumque aliis ecclesiasticis reditibus seu proventibus etiam aliorum collegiorum (in quibus tamen seminaria discentium) vel docentium ad commune Ecclesiae bonum promovendum actu non habentur; haec enim exempta esse voluit praeterquam ratione redituum qui superflui essent ultra convenientem ipsorum seminariorum sustentationem) seu corporum vel confraternitatum quae in nonnullis locis scholae appellantur et omnium monasteriorum non tamen mendicantium etiam ex decimis quacumque ratione ad laicos ex quibus subsidia ecclesiastica solvi solent et milites cuiuscumque militiae aut ordinis pertinentibus (fratribus sancti Ioannis Hierosolymitani dumtaxat exceptis): partem aliquam vel portionem detrahent et eam portionem sic detractam nec non beneficia aliquot simplicia cuiuscumque qualitatis et dignitatis fuerint vel etiam praestimonia vel praestimoniales portiones nuncupatas etiam ante vacationem sine cultus divini et illa obtinentium praeiudicio huic collegio applicabunt et incorporabunt. Quod locum habeat etiamsi beneficia sint reservata vel affecta nec per resignationem ipsorum beneficiorum uniones et applicationes suspendi vel ullo modo impediri possint sed omnino quacumque vacatione etiamsi in curia effectum suum sortiantur et quacumque constitutione non obstante. Ad hanc autem portionem solvendam beneficiorum dignitatum personatuum et omnium et singulorum supra commemoratorum possessores non modo pro se sed pro pensionibus quas aliis forsan ex dictis fructibus solverent retinendo tamen pro rata quidquid pro dictis pensionibus illis erit solvendum ab episcopo loci per censuras ecclesiasticas et alia iuris remedia compellantur etiam vocato ad hoc si videbitur auxilio brachii saecularis; quibusvis quoad omnia et singula supradicta privilegiis exemptionibus etiam si specialem derogationem requirerent consuetudine etiam immemorabili et quavis appellatione et allegatione quae exsecutionem impediat non obstantibus. Succedente vero casu quo per uniones effectum suum sortientes vel aliter seminarium ipsum in totum vel in partem dotatum reperiatur tunc portio ex singulis beneficiis ut supra detracta et incorporata ab episcopo prout res ipsa exegerit in totum vel pro parte remittatur. Quodsi cathedralium et aliarum maiorum ecclesiarum praelati in hac seminarii erectione eius que conservatione negligentes fuerint ac suam portionem solvere detrectaverint: episcopum archiepiscopus archiepiscopum et superiores synodus provincialis acriter corripere eos que ad omnia supradicta cogere debeat et ut quamprimum hoc sanctum et pium opus ubicumque fieri poterit promoveatur studiose curabit. Rationes autem redituum huius seminarii episcopus annis singulis accipiat praesentibus duobus a capitulo et totidem a clero civitatis deputatis. deinde ut cum minori impensa huiusmodi scholis instituendis provideatur statuit sancta Synodus ut episcopi archiepiscopi primates et alii locorum ordinarii scholasterias obtinentes et alios quibus est lectionis vel doctrinae munus annexum ad docendum in ipsis scholis instituendos per se ipsos si idonei fuerint alioquin per idoneos substitutos ab eisdem scholasticis eligendos et ab ordinariis approbandos etiam per subtractionem fructuum cogant et compellant. Quodsi iudicio episcopi digni non fuerint alium qui dignus sit nominent omni appellatione remota. Quodsi neglexerint episcopus ipse deputet. Docebunt autem praedicti quae videbuntur episcopo expedire. De cetero vero officia vel dignitates illae quae scholasteriae dicuntur non nisi doctoribus vel magistris aut licentiatis in sacra pagina aut in iure canonico et alias personis idoneis et qui per se ipsos id munus explere possint conferantur et aliter facta provisio nulla sit et invalida. Non obstantibus quibusvis privilegiis et consuetudinibus etiam immemorabilibus. Si vero in aliqua provincia Ecclesiae tanta paupertate laborent ut collegium in aliquibus erigi non possit: synodus provincialis vel metropolitanus cum duobus antiquioribus suffraganeis in Ecclesia metropolitana vel alia provinciae Ecclesia commodiori unum aut plura collegia prout opportunum iudicabit ex fructibus duarum aut plurium ecclesiarum in quibus singulis collegium commode institui non potest erigenda curabit ubi pueri illarum ecclesiarum educentur. In ecclesiis autem amplas dioeceses habentibus possit episcopus unum vel plura in dioecesi prout sibi opportunum videbitur habere seminaria quae tamen ab illo uno quod in civitate erectum et constitutum fuerit in omnibus dependeant. Postremo si vel pro unionibus seu pro portionum taxatione vel assignatione et incorporatione aut qualibet alia ratione difficultatem aliquam oriri contigerit ob quam huius seminarii institutio vel conservatio impediretur aut perturbaretur: episcopus cum supra deputatis vel synodus provincialis pro regionis more pro ecclesiarum et beneficiorum qualitate etiam suprascripta si opus fuerit moderando et augendo: omnia et singula quae ad felicem huius seminarii profectum necessaria et opportuna videbuntur decernere ac providere valeat.

Wereas the age of youth, unless it be rightly trained, is prone to follow after the pleasures of the world; and unless it be formed, from its tender years, unto piety and religion, before habits of vice have taken possession of the whole man, it never will perfectly, and without the greatest, and well-nigh special, help of Almighty God, persevere in ecclesiastical discipline; the holy Synod ordains, that all cathedral, metropolitan, and other churches greater than these, shall be bound, each according to its means and the extent of the diocese, to maintain, to educate religiously, and to train in ecclesiastical discipline, a certain number of youths of their city and diocese, or, if that number cannot be met with there, of that province, in a college to be chosen by the bishop for this purpose near the said churches, or in some other suitable place. Into this college shall be received such as are at least twelve years old, born in lawful wedlock, and who know how to read and write competently, and whose character and inclination afford a hope that they will always serve in the ecclesiastical ministry. And It wishes that the children of the poor be principally selected; though It does not however exclude those of the more wealthy, provided they be maintained at their own expense, and manifest a desire of serving God and the Church. The bishop, having divided these youths into as many classes as he shall think fit, according to their number, age, and progress in ecclesiastical discipline, shall, when it seems to him expedient, assign some of them to the ministry of the churches, the others he shall keep in the college to be instructed; and shall supply the place of those who have been withdrawn, by others; that so this college may be a perpetual seminary of ministers of God. And that the youths may be the more advantageously trained in the aforesaid ecclesiastical discipline, they shall always at once wear the tonsure and the clerical dress; they shall learn grammar, singing, ecclesiastical computation, and the other liberal arts; they shall be instructed in sacred Scripture; ecclesiastical works; the homilies of the saints; the manner of administering the sacraments, especially those things which shall seem adapted to enable them to hear confessions; and the forms of the rites and ceremonies. The bishop shall take care that they be present every day at the sacrifice of the mass, and that they confess their sins at least once a month; and receive the body of our Lord Jesus Christ as the judgment of their confessor shall direct; and on festivals serve in the cathedral and other churches of the place. All which, and other things advantageous and needful for this object, all bishops shall ordain-with the advice of two of the senior and most experienced canons chosen by himself-as the Holy Spirit shall suggest; and shall make it their care, by frequent visitations, that the same be always observed. The froward, and incorrigible, and the disseminators of evil morals, they shall punish sharply, even by expulsion if necessary; and, removing all hindrances, they shall carefully foster whatsoever appears to tend to preserve and advance so pious and holy an institution. And forasmuch as some certain revenues will be necessary, for raising the building of the college, for paying their salaries to the teachers and servants, for the maintenance of the youths, and for other expenses; besides those funds which are, in some churches and places, set apart for training or maintaining youths, and which are to be hereby looked upon as applied to this seminary under the said charge of the bishop; the bishops as aforesaid, with the advice of two of the Chapter,--of whom one shall be chosen by the bishop, and the other by the Chapter itself, and also of two of the clergy of the city, the election of one of whom shall in like manner be with the bishop, and of the other with the clergy,--shall take a certain part or portion, out of the entire fruits of the episcopal revenue, and of the chapter, and of all dignities whatsoever, personates, offices, prebends, portions, abbies, and priories, of whatsoever order, even though Regular, or of whatsoever quality, or condition they may be, and of hospitals which are conferred under title or administration, pursuant to the constitution of the Council of Vienne, which begins Quia contingit; and of all benefices whatsoever, even those belonging to Regulars, even those which are under any right of patronage, even those that are exempted, that are of no diocese, or are annexed to other churches, monasteries, hospitals, or to any other pious places, even such as are exempted; as also of the revenues devoted to the fabrics of churches, and of other places, and likewise of all other ecclesiastical revenues and proceeds whatsoever, even those of other colleges;-in which, however, there are not actually seminaries of scholars, or of teachers, for promoting the common good of the Church; for the Synod wills that those places be exempted, except in regard of such revenues as may remain over and above the suitable support of the said seminaries;--or of bodies, or confraternities, which in some places are called schools, likewise of all monasteries, with the exception of the Mendicants; also of the tithes in any way belonging to laymen, out of which ecclesiastical subsidies are wont to be paid; and those belonging to the soldiers of any military body, or order, the brethren of Saint John of Jerusalem alone excepted; and they shall apply to, and incorporate with, the said college this portion so deducted, as also a certain number of simple benefices, of whatsoever quality and dignity they may be, or even prestimonies, or prestimonial portions as they are called, even before they fall vacant, without prejudice however to the divine service, or to those who hold them. And this shall have effect, even though the benefices be reserved or appropriated to other uses; nor shall this union and application of the said benefices be suspended, or in any way hindered, by any resignation thereof, but shall still in any case have effect, notwithstanding any way whatever in which they may be vacated, even be it in the Roman court, and notwithstanding any constitution whatsoever to the contrary. The bishop of the place shall, by ecclesiastical censures, and other legal means, even by calling in for this purpose, if he think fit, the help of the Secular arm, compel the possessors of benefices, dignities, personates, and of all and singular the above-named (revenues), to pay this portion not merely on their own account, but also on account of whatsoever pensions they may happen to have to pay to others, out of the said revenues,-keeping back however a sum equivalent to that which they have to pay on account of those pensions: notwithstanding as regards all and singular the above-mentioned premises, any privileges, exemptions-even such as might require a special derogation-any custom, even immemorial, or any appeal, and allegation, which might hinder the execution hereof. But in case it should happen that, by means of the said unions being carried into effect, or from some other cause, the said seminary should be found to be wholly or in part endowed, then shall the portion, deducted as above from all benefices and incorporated by the bishop, be remitted, either wholly or in part, as the actual circumstances shall require. But if the prelates of cathedrals, and of the other greater churches, should be negligent in erecting the said seminary, and in preserving the same, and refuse to pay their share; it will be the duty of the archbishop sharply to reprove the bishop, and to compel him to comply with all the matters aforesaid, and of the provincial Synod to reprove and to compel in like manner the archbishop, and sedulously to provide that this holy and pious work be as soon as possible proceeded with, wherever it is possible. The bishop shall annually receive the accounts of the revenues of the said seminary, in the presence of two deputies from the Chapter, and of the same number deputed from the clergy of the city. Furthermore, in order that the teaching in schools of this nature may be provided for at less expense, the holy Synod ordains, that bishops, archbishops, primates, and other Ordinaries of places, shall constrain and compel, even by the substraction of their fruits, those who possess any dignities as professors of theology, and all others to whom is attached the office of lecturing, or of teaching, to teach those who are to be educated in the said schools, personally, if they be competent, otherwise by competent substitutes to be chosen by themselves, and to be approved of by the Ordinary. And if, in the judgment of the bishop, those chosen are not fit, they shall noniminate another who is fit, without any appeal being allowed; but should they neglect to do this, the bishop himself shall depute one. And the aforesaid masters shall teach those things which the bishop shall judge expedient. And, henceforth, those offices, or dignities, which are called professorships of theology, shall not be conferred on any but doctors, or masters, or licentiates in divinity, or canon law, or on other competent persons, and such as can personally discharge that office; and any provision made otherwise shall be null and void: all privileges and customs whatsoever, even though immemorial, notwithstanding. But if the churches in any province labour under so great poverty, as that a college cannot be established in certain (churches) thereof; the provincial Synod, or the metropolitan, aided by the two oldest suffragans, shall take care to establish one or more colleges, as shall be judged expedient, in the metro- politan, or in some other more convenient church of the province, out of the revenues of two or more churches, in which singly a college cannot conveniently be established, and there shall the youths of those churches be educated. But in churches which have extensive dioceses, the bishop may have one or more seminaries in the diocese, as to him shall seem expedient; which seminaries shall however be entirely dependent in all things on the one erected and established in the (episcopal) city. Finally, if, either upon occasion of the said unions, or the taxation, or assignment, and incorporation of the above-named portions, or from some other cause, there should happen to arise any difficulty, by reason of which the institution, or maintenance of the said seminary may be hindered or disturbed, the bishop with the deputies as above, or the provincial Synod according to the custom of the country, shall have power, regard being had to the character of the churches and benefices, to regulate and order all and singular the matters which shall seem necessary and expedient for the happy advancement of the said seminary, even so as to modify or enlarge, if need be, the contents hereof.

Canon 1 Denz. 971

Si quis dixerit matrimonium non esse vere et proprie unum ex septem legis evangelicae sacramentis a Christo Domino institutum sed ab hominibus in Ecclesia inventum neque gratiam conferre: a[nathema] s[it].

If any one saith, that matrimony is not truly and properly one of the seven sacraments of the evangelic law, (a sacrament) instituted by Christ the Lord; but that it has been invented by men in the Church; and that it does not confer grace; let him be anathema.

Canon 2 Denz. 972

Si quis dixerit licere christianis plures simul habere uxores et hoc nulla lege divina esse prohibitum: a[nathema] s[it].

If any one saith, that it is lawful for Christians to have several wives at the same time, and that this is not prohibited by any divine law; let him be anathema.

Canon 3 Denz. 973

Si quis dixerit eos tantum consanguinitatis et affinitatis gradus qui Levitico exprimuntur posse impedire matrimonium contrahendum et dirimere contractum; nec posse Ecclesiam in nonnullis illorum dispensare aut constituere ut plures impediant et dirimant: a[nathema] s[it].

If any one saith, that those degrees only of consanguinity and affinity, which are set down in Leviticus, can hinder matrimony from being contracted, and dissolve it when contracted; and that the Church cannot dispense in some of those degrees, or establish that others may hinder and dissolve it; let him be anathema.

Canon 4 Denz. 974

Si quis dixerit Ecclesiam non potuisse constituere impedimenta matrimonium dirimentia vel in iis constituendis errasse: a[nathema] s[it].

If any one saith, that the Church could not establish impediments dissolving marriage; or that she has erred in establishing them; let him be anathema.

Canon 5 Denz. 975

Si quis dixerit propter haeresim aut molestam cohabitationem aut affectatam absentiam a coniuge dissolvi posse matrimonii vinculum: a[nathema] s[it].

If any one saith, that on account of heresy, or irksome cohabitation, or the affected absence of one of the parties, the bond of matrimony may be dissolved; let him be anathema.

Canon 6 Denz. 976

Si quis dixerit matrimonium ratum non consummatum per solemnem religionis professionem alterius coniugum non dirimi: a[nathema] s[it].

If any one saith, that matrimony contracted, but not consummated, is not dissolved by the solemn profession of religion by one of the married parties; let him be anathema.

Canon 7 Denz. 977

Si quis dixerit Ecclesiam errare cum docuit et docet iuxta evangelicam et apostolicam doctrinam propter adulterium alterius coniugum matrimonii vinculum non posse dissolvi et utrumque vel etiam innocentem qui causam adulterio non dedit non posse altero coniuge vivente aliud matrimonium contrahere moechari que eum qui dimissa adultera aliam duxerit et eam quae dimisso adultero alii nupserit a[nathema] s[it].

If any one saith, that the Church has erred, in that she hath taught, and doth teach, in accordance with the evangelical and apostolical doctrine, that the bond of matrimony cannot be dissolved on account of the adultery of one of the married parties; and that both, or even the innocent one who gave not occasion to the adultery, cannot contract another marriage, during the life-time of the other; and, that he is guilty of adultery, who, having put away the adulteress, shall take another wife, as also she, who, having put away the adulterer, shall take another husband; let him be anathema.

Canon 8 Denz. 978

Si quis dixerit Ecclesiam errare cum ob multas causas separationem inter coniuges quoad thorum seu quoad cohabitationem ad certum incertum ve tempus fieri posse decernit: a[nathema] s[it].

If any one saith, that the Church errs, in that she declares that, for many causes, a separation may take place between husband and wife, in regard of bed, or in regard of cohabitation, for a determinate or for an indeterminate period; let him be anathema.

Canon 9 Denz. 979

Si quis dixerit clericos in sacris ordinibus constitutos vel regulares castitatem solemniter professos posse matrimonium contrahere contractum que validum esse non obstante lege ecclesiastica vel voto et oppositum nil aliud esse quam damnare matrimonium; posse que omnes contrahere matrimonium qui non sentiunt se castitatis (etiam si eam voverint) habere donum: a[nathema] s[it]. Cum Deus id recte petentibus non deneget nec patiatur nos supra id quod possumus tentari.

If any one saith, that clerics constituted in sacred orders, or Regulars, who have solemnly professed chastity, are able to contract marriage, and that being contracted it is valid, notwithstanding the ecclesiastical law, or vow; and that the contrary is no thing else than to condemn marriage; and, that all who do not feel that they have the gift of chastity, even though they have made a vow thereof, may contract marriage; let him be anathema: seeing that God refuses not that gift to those who ask for it rightly, neither does He suffer us to be tempted above that which we are able.

Canon 10 Denz. 980

Si quis dixerit statum coniugalem anteponendum esse statui virginitatis vel coelibatus et non esse melius ac beatius manere in virginitate aut coelibatu quam iungi matrimonio: a[nathema] s[it].

If any one saith, that the marriage state is to be placed above the state of virginity, or of celibacy, and that it is not better and more blessed to remain in virginity, or in celibacy, than to be united in matrimony; let him be anathema.

Note Marriage: Printed "sess. XXVI" (Trent had 25 sessions); the canon on virginity is session XXIV, can. 10.

Canon 11 Denz. 981

Si quis dixerit prohibitionem solemnitatis nuptiarum certis anni temporibus superstitionem esse tyrannicam ab ethnicorum superstitione profectam; aut benedictiones et alias caeremonias quibus Ecclesia in illis utitur damnaverit: a[nathema] s[it].

If any one saith, that the prohibition of the solemnization of marriages at certain times of the year, is a tyrannical superstition, derived from the superstition of the heathen; or, condemn the benedictions and other ceremonies which the Church makes use of therein; let him be anathema.

Canon 12 Denz. 982

Si quis dixerit causas matrimoniales non spectare ad iudices ecclesiasticos: a[nathema] s[it].

If any one saith, that matrimonial causes do not belong to ecclesiastical judges; let him be anathema.

Canon 1 — The form prescribed in the Council of Lateran for solemnly contracting marriage is renewed.--Bishops may dispense with the bans.--Whosoever contracts marriage, otherwise than in the presence of the Parish Priest and of two or three witnesses, contracts it invalidly.

Tametsi dubitandum non est clandestina matrimonia libero contrahentium consensu facta rata et vera esse matrimonia quamdiu Ecclesia ea irrita non fecit et proinde iure damnandi sint illi ut eos sancta Synodus anathemate damnat qui ea vera ac rata esse negant qui que falso affirmant matrimonia a filiis familias sine consensu parentum contracta irrita esse et parentes ea rata vel irrita facere posse: nihilominus sancta Dei Ecclesia ex iustissimis causis illa semper detestata est atque prohibuit. Verum cum sancta Synodus animadvertat prohibitiones illas propter hominum inobedientiam iam non prodesse et gravia peccata perpendat quae ex eisdem clandestinis coniugiis ortum habent praesertim vero eorum qui in statu damnationis permanent dum priore uxore cum qua clam contraxerant relicta cum alia palam contrahunt et cum ea in perpetuo adulterio vivunt; cui malo cum ab Ecclesia quae de occultis non iudicat succurri non possit nisi efficacius aliquod remedium adhibeatur: idcirco sacri Lateranensis concilii sub Innocentio III celebrati vestigiis inhaerendo praecipit ut in posterum antequam matrimonium contrahatur ter a proprio contrahentium parocho tribus continuis diebus festivis in Ecclesia inter Missarum solemnia publice denuntietur inter quos matrimonium sit contrahendum; quibus denuntiationibus factis si nullum legitimum opponatur impedimentum ad celebrationem matrimonii in facie Ecclesiae procedatur ubi parochus viro et muliere interrogatis et eorum mutuo consensu intellecto vel dicat: ego vos in matrimonium coniungo in nomine Patris et Filii et Spiritus Sancti vel aliis utatur verbis iuxta receptum uniuscuiusque provinciae ritum. Quodsi aliquando probabilis fuerit suspicio matrimonium malitiose impediri posse si tot praecesserint denuntiationes: tunc vel una tantum denuntiatio fiat vel saltem parocho et duobus vel tribus testibus praesentibus matrimonium celebretur; deinde ante illius consummationem denuntiationes in Ecclesia fiant ut si aliqua subsunt impedimenta facilius detegantur nisi ordinarius ipse expedire iudicaverit ut praedictae denuntiationes remittantur quod illius prudentiae et iudicio sancta Synodus relinquit. Qui aliter quam praesente parocho vel alio sacerdote de ipsius parochi seu Ordinarii licentia et duobus vel tribus testibus matrimonium contrahere attentabunt: eos sancta Synodus ad sic contrahendum omnino inhabiles reddit et huiusmodi contractus irritos et nullos esse decernit prout eos praesenti decreto irritos facit et annullat. Insuper parochum vel alium sacerdotem qui cum minori testium numero et testes qui sine parocho vel sacerdote huiusmodi contractui interfuerint necnon ipsos contrahentes graviter arbitrio ordinarii puniri praecipit. Praeterea eadem sancta Synodus hortatur ut coniuges ante benedictionem sacerdotalem in templo suscipiendam in eadem domo non cohabitent. Statuit que benedictionem a proprio parocho fieri neque a quoquam nisi ab ipso parocho vel ab Ordinario licentiam ad praedictam benedictionem faciendam alii sacerdoti concedi posse quacumque consuetudine etiam immemorabili quae potius corruptela dicenda est vel privilegio non obstante. Quodsi quis parochus vel alius sacerdos sive regularis sive saecularis sit etiam si id sibi ex privilegio vel immemorabili consuetudine licere contendat alterius parochiae sponsos sine illorum parochi licentia matrimonio coniungere aut benedicere ausus fuerit: ipso iure tamdiu suspensus maneat quamdiu ab Ordinario eius parochi qui matrimonio interesse debebat seu a quo benedictio suscipienda erat absolvatur. Habeat parochus librum in quo coniugum et testium nomina diem que et locum contracti matrimonii describat quem diligenter apud se custodiat. Postremo sancta Synodus coniuges hortatur ut antequam contrahant vel saltem triduo ante matrimonii consummationem sua peccata diligenter confiteantur et ad sanctissimum Eucharistiae sacramentum pie accedant. Si quae provinciae aliis ultra praedictas laudabilibus consuetudinibus et caeremoniis hac in re utuntur eas omnino retineri sancta Synodus vehementer optat. Ne vero haec tam salubria praecepta quemquam lateant ordinariis omnibus praecipit ut cum primum potuerint curent hoc decretum populo publicari ac explicari in singulis suarum dioecesum parochialibus ecclesiis id que in primo anno quam saepissime fiat deinde vero quoties expedire viderint. Decernit insuper ut huiusmodi decretum in unaquaque parochia suum robur post triginta dies habere incipiat a die primae publicationis in eadem parochia factae numerandos.

Although it is not to be doubted, that clandestine marriages, made with the free consent of the contracting parties, are valid and true marriages, so long as the Church has not rendered them invalid; and consequently, that those persons are justly to be condemned, as the holy Synod doth condemn them with anathema, who deny that such marriages are true and valid; as also those who falsely affirm that marriages contracted by the children of a family, without the consent of their parents, are invalid, and that parents can make such marriages either valid or invalid; nevertheless, the holy Church of God has, for reasons most just, at all times detested and prohibited such marriages. But whereas the holy Synod perceives that those prohibitions, by reason of man's disobedience, are no longer of avail; and whereas it takes into account the grievous sins which arise from the said clandestine marriages, and especially the sins of those parties who live on in a state of damnation, when, having left their former wife, with whom they had contracted marriage secretly, they publicly marry another, and with her live in per- petual adultery; an evil which the Church, which judges not of what is hidden, cannot rectify, unless some more efficacious remedy be applied; wherefore, treading in the steps of the sacred Council of Lateran celebrated under Innocent III., it ordains that, for the future, before a marriage is contracted, the proper parish priest of the contracting parties shall three times announce publicly in the Church, during the solemnization of mass, on three continuous festival days, between whom marriage is to be celebrated; after which publication of banns, if there be no lawful impediment opposed, the marriage shall be proceeded with in the face of the church; where the parish priest, after having interrogated the man and the woman, and heard their mutual consent, shall either say, "I join you together in matrimony, in the name of the Father, and of the Son, and of the Holy Ghost;" or, he shall use other words, according to the received rite of each province. But if upon occasion, there should be a probable suspicion that the marriage may be maliciously hindered, if so many publications of banns precede it; in this case either one publication only shall be made; or at least the marriage shall be celebrated in the presence of the parish priest, and of two or three witnesses: Then, before the consummation thereof, the banns shall be published in the church; that so, if there be any secret impediments, they may be the more easily discovered: unless the Ordinary shall himself judge it expedient, that the publications aforesaid be dispensed with, which the holy Synod leaves to his prudence and judgment. Those who shall attempt to contract marriage otherwise than in the presence of the parish priest, or of some other priest by permission of the said parish priest, or of the Ordinary, and in the presence of two or three witnesses; the holy Synod renders such wholly incapable of thus contracting and declares such contracts invalid and null, as by the present decree It invalidates and annuls them. Moreover It enjoins, that the parish priest, or any other priest, who shall have been present at any such contract with a less number of witnesses (than as aforesaid); as also the witnesses who have been present thereat without the parish priest, or some other priest; and also the contracting parties themselves; shall be severely punished, at the discretion of the Ordinary. Furthermore, the same holy Synod exhorts the bridegroom and bride not to live together in the same house until they have received the sacerdotal benediction, which is to be given in the church; and It ordains that the benediction shall be given by their own parish priest, and that permission to give the aforesaid benediction cannot be granted by any other than the parish priest himself, or the Ordinary; any custom, even though immemorial, which ought rather to be called a corruption, or any privilege to the contrary, notwithstanding. And if any parish priest, or any other priest, whether Regular or Secular, shall presume to unite in marriage the betrothed of another parish, or to bless them when married, without the permission of their parish priest, he shall-even though he may plead that he is allowed to do this by a privilege, or an immemorial custom,-remain ipso jure suspended, until absolved by the Ordinary of that parish priest who ought to have been present at the marriage, or from whom the benediction ought to have been received. The parish priest shall have a book, which he shall keep carefully by him, in which he shall register the names of the persons married, and of the witnesses, and the day on which, and the place where, the marriage was contracted. Finally, the holy Synod exhorts those who marry, that before they contract marriage, or, at all events, three days before the consummation thereof, they carefully confess their sins, and approach devoutly to the most holy sacrament of the Eucharist. If any provinces have herein in use any praise-worthy customs and ceremonies, besides the aforesaid, the holy Synod earnestly desires that they be by all means retained. And that these so wholesome injunctions may not be unknown to any, It enjoins on all Ordinaries, that they, as soon as possible, make it their care that this decree be published and explained to the people in every parish church of their respective dioceses; and that this be done as often as may be during the first year; and afterwards as often as they shall judge it expedient. It ordains, moreover, that this decree shall begin to be in force in each parish, at the expiration of thirty days, to be counted from the day of its first publication made in the said parish.

Canon 2 — Between whom Spiritual Relationship is contracted.

Docet experientia propter multitudinem prohibitionum multoties in casibus prohibitis ignoranter contrahi matrimonia in quibus vel non sine magno peccato perseveratur vel ea non sine magno scandalo dirimuntur. Volens itaque sancta Synodus huic incommodo providere et a cognationis spiritualis impedimento incipiens statuit ut unus tantum sive vir sive mulier iuxta sacrorum canonum instituta vel ad summum unus et una baptizatum de baptismo suscipiant inter quos ac baptizatum ipsum et illius patrem et matrem necnon inter baptizantem et baptizatum baptizati que patrem ac matrem tantum spiritualis cognatio contrahatur. Parochus antequam ad baptismum conferendum accedat diligenter ab iis ad quos spectabit sciscitetur quem vel quos elegerint ut baptizatum de sacro fonte suscipiant et eum vel eos tantum ad illum suscipiendum admittat et in libro eorum nomina describat doceat que eos quam cognationem contraxerint ne ignorantia ulla excusari valeant. Quodsi alii ultra designatos baptizatum tetigerint cognationem spiritualem nullo pacto contrahant; constitutionibus in contrarium facientibus non obstantibus. Si parochi culpa vel negligentia secus factum fuerit arbitrio ordinarii puniatur. Ea quoque cognatio quae ex confirmatione contrahitur confirmantem et confirmatum illius que Patrem et matrem ac tenentem non egrediatur; omnibus inter alias personas huius spiritualis cognationis impedimentis omnino sublatis.

Experience teaches, that, by reason of the multitude of prohibitions, marriages are ofttimes unwittingly contracted in prohibited cases, in which marriages either the parties continue to live on, not without great sin, or they are dissolved, not without great scandal. Wherefore, the holy Synod, wishing to provide against this inconvenience, and beginning with the impediment arising from spiritual relationship, ordains, that, in accordance with the appointments of the sacred canons, one person only, whether male or female, or at most one male and one female, shall receive in baptism the individual baptized; between whom and the baptized, and the father and mother thereof; as also between the person baptizing and the baptized, and the father and mother of the baptized; and these only; shall spiritual relationship be contracted. The parish priest, before he proceeds to confer baptism, shall carefully inquire of those whom it may concern, what person or persons they have chosen to receive from the sacred font the individual baptized, and he shall allow him or them only to receive the baptized; shall register their names in the book, and teach them what relationship they have contracted, that they may not have any excuse on the score of ignorance. And if any others, besides those designated, should touch the baptized, they shall not in any way contract a spiritual relationship; any constitutions that tend to the contrary notwithstanding. If through the fault or negligence of the parish priest any thing be done contrary hereto, he shall be punished, at the discretion of the Ordinary. That relationship, in like manner, which is contracted by confirmation shall not pass beyond him who confirms the person confirmed, his father and mother, and him who places his hand on him; all impediments arising from this kind of spiritual relationship between other persons being utterly set aside.

Canon 3 — The impediment of public honesty is confined within certain limits.

Iustitiae publicae honestatis impedimentum ubi sponsalia quacumque ratione valida non erunt sancta Synodus prorsus tollit; ubi autem valida fuerint primum gradum non excedat quoniam in ulterioribus gradibus iam non potest huiusmodi prohibitio absque dispendio observari.

The holy Synod entirely removes the impediment of justice arising from public honesty, whensoever espousals shall be, for whatsoever cause, not valid; but, when they are valid, the impediment shall not extend beyond the first degree; forasmuch as any such prohibition can no longer be observed, without injury, in more remote degrees.

Canon 4 — Affinity arising from fornication is confined to the second degree.

Praeterea sancta Synodus eisdem et aliis gravissimis de causis adducta impedimentum quod propter affinitatem ex fornicatione contractam inducitur et matrimonium postea factum dirimit ad eos tantum qui in primo et secundo gradu coniunguntur restringit. In ulterioribus vero gradibus statuit huiusmodi affinitatem matrimonium postea contractum non dirimere.

Moreover, the holy Synod, moved by the same and other most weighty reasons, limits, to those only who are connected in the first and second degree, the impediment contracted by affinity arising from fornication, and which dissolves the marriage that may have been afterwards contracted. It ordains that, as regards degrees more remote, this kind of affinity does not dissolve the marriage that may have been afterwards contracted.

Canon 5 — No one is to marry within the prohibited degrees: in what manner dispensation is to be granted therein.

Si quis intra gradus prohibitos scienter matrimonium contrahere praesumpserit separetur ac spe dispensationis consequendae careat id que in eo multo magis locum habeat qui non tantum matrimonium contrahere sed etiam consummare ausus fuerit. Quodsi ignoranter id fecerit siquidem solemnitates requisitas in contrahendo matrimonio neglexerit eisdem subiiciatur poenis. Non enim dignus est qui Ecclesiae benignitatem facile experiatur cuius salubria praecepta temere contempsit. Si vero solemnitatibus adhibitis impedimentum aliquod postea subesse cognoscatur cuius ille probabilem ignorantiam habuit tunc facilius cum eo et gratis dispensari poterit. In contrahendis matrimoniis vel nulla omnino detur dispensatio vel raro id que ex causa et gratis concedatur. In secundo gradu numquam dispensetur nisi inter magnos principes et ob publicam causam.

If any one shall presume knowingly to contract marriage within the prohibited degrees, he shall be separated, and be without hope of obtaining a dispensation; and this shall much the rather have effect in regard of him who shall have dared not only to contract such a marriage, but also to consummate it. But if he have done this in ignorance, but yet has neglected the solemnities required in contracting matrimony, he shall be subjected to the same penalties. For he who has rashly despised the wholesome precepts of the Church, is not worthy to experience without difficulty her bounty. But if, having observed those solemnities, some secret impediment be afterwards discovered, of which it was not unlikely that he should be ignorant, he may in this case more easily obtain a dispensation, and that gratuitously. As regards marriages to be contracted, either no dispensation at all shall be granted, or rarely, and then for a cause, and gratuitously. A dispensation shall never be granted in the second degree, except between great princes, and for a public cause.

Canon 6 — Punishments inflicted on Abductors.

Decernit sancta Synodus inter raptorem et raptam quamdiu ipsa in potestate raptoris manserit nullum posse consistere matrimonium. Quodsi rapta a raptore separata et in loco tuto et libero constituta illum in virum habere consenserit: eam raptor in uxorum habeat; et nihilominus raptor ipse ac omnes illi consilium auxilium et favorem praebentes sint ipso iure excommunicati ac perpetuo infames omnium que dignitatum incapaces. Et si clerici fuerint de proprio gradu decidant. Teneatur praeterea raptor mulierem raptam sive eam in uxorem duxerit sive non duxerit decenter arbitrio iudicis dotare.

The holy Synod ordains, that no marriage can subsist between the abducer and her who is abducted, so long as she shall remain in the power of the abducer. But if she that has been abducted, being separated from the abducer, and being in a safe and free place, shall consent to have him for her husband, the abducer may have her for his wife; but nevertheless the abduced himself and all who lent him advice, aid, and countenance, shall be ipso jure excommunicated, for ever infamous, and incapable of all dignities; and if they be clerics they shall forfeit their rank. The abducer shall furthermore be bound, whether he marry the person abducted, or marry her not, to settle on her a handsome dowry at the discretion of the judge.

Note Abduction (Matrimonial Impediment and Crime): Printed "sess. XIV"; abduction is session XXIV, decree on the reform of marriage, cap. 6.

Canon 7 — Vagrants are to be married with caution.

Multi sunt qui vagantur et incertas habent sedes et ut improbi sunt ingenii prima uxore relicta aliam et plerumque plures illa vivente diversis in locis ducunt; cui morbo cupiens sancta Synodus occurrere omnes ad quos spectat paterne monet ne hoc genus hominum vagantium ad matrimonium facile recipiant. Magistratus etiam saeculares hortatur ut eos severe coerceant; parochis autem praecipit ne illorum matrimoniis intersint nisi prius diligentem inquisitionem fecerint et re ad ordinarium delata ab eo licentiam id faciendi obtinuerint.

There are many persons who are vagrants, having no settled homes; and, being of a profligate character, they, after abandoning their first wife, marry another, and very often several in different places, during the life-time of the first. The holy Synod, being desirous to obviate this disorder, gives this fatherly admonition to all whom it may concern, not easily to admit this class of vagrants to marriage; and It also exhorts the civil magistrates to punish such persons severely. But It commands parish priests not to be present at the marriages of such persons, unless they have first made a careful inquiry, and, having reported the circumstance to the Ordinary, they shall have obtained permission from him for so doing.

Canon 8 — Concubinage is severely punished.

Grave peccatum est homines solutos concubinas habere gravissimum vero et in huius magni sacramenti singularem contemptum admissum uxoratos quoque in hoc damnationis statu vivere ac audere eas quandoque domi etiam cum uxoribus alere et retinere. Quare ut huic tanto malo sancta Synodus opportunis remediis provideat statuit huiusmodi concubinarios tam solutos quam uxoratos cuiuscumque status dignitatis et conditionis exsistant si postquam ab Ordinario etiam ex officio ter admoniti ea de re fuerint concubinas non eiecerint se que ab earum consuetudine non seiunxerint excommunicatione feriendos esse a qua non absolvantur donec re ipsa admonitioni factae paruerint. Quodsi in concubinatu per annum censuris neglectis permanserint contra eos ab Ordinario severe pro qualitate criminis procedatur. Mulieres sive coniugatae sive solutae quae cum adulteris seu concubinariis publice vivunt si ter admonitae non paruerint ab ordinariis locorum nullo etiam requirente ex officio graviter pro modo culpae puniantur et extra oppidum vel dioecesim si id eisdem ordinariis videbitur invocato si opus fuerit brachio saeculari eiiciantur; aliis poenis contra adulteros et concubinarios inflictis in suo robore permanentibus.

It is a grievous sin for unmarried men to have concubines; but it is a most grievous sin, and one committed in special contempt of this great sacrament, for married men also to live in this state of damnation, and to have the audacity at times to maintain and keep them at their own homes even with their own wives. Wherefore, the holy Synod, that it may by suitable remedies provide against this exceeding evil, ordains that these concubinaries, whether unmarried or married, of whatsoever state, dignity, and condition they may be, if, after having been three times admonished on this subject by the Ordinary, even ex officio, they shall not have put away their concubines, and have separated themselves from all connexion with them, they shall be smitten with excommunication; from which they shall not be absolved until they have really obeyed the admonition given them. But if, regardless of this censure, they shall continue in concubinage during a year, they shall be proceeded against with severity by the Ordinary, according to the character of the crime. Women, whether married or single, who publicly live with adulterers or with concubinaries, if, after having been three times admonished, they shall not obey, shall be rigorously punished, according to the measure of their guilt, by the Ordinaries of the places, ex officio, even though not called upon to do so by any one; and they shall be cast forth from the city or diocese, if the Ordinaries shall think fit, calling in the aid of the Secular arm, if need be; the other penalties inflicted on adulterers and concubinaries remaining in their full force.

Canon 9 — Temporal lords, or magistrates, shall not attempt anything contrary to the liberty of marriage.

Ita plerumque temporalium dominorum ac magistratuum mentis oculos terreni affectus atque cupiditates excaecant ut viros et mulieres sub eorum iurisdictione degentes maxime divites vel spem magnae haereditatis habentes minis et poenis adigant cum iis matrimonium invitos contrahere quos ipsi domini vel magistratus illis praescripserint. Quare cum maxime nefarium sit matrimonii libertatem violare et ab eis iniurias nasci a quibus iura exspectantur: praecipit sancta Synodus omnibus cuiuscumque gradus dignitatis et conditionis exsistant sub anathematis poena quam ipso facto incurrant ne quovis modo directe vel indirecte subditos suos vel quoscumque alios cogant quominus libere matrimonia contrahant.

Earthly affections and desires do for the most part so blind the eyes of the understanding of temporal lords and magistrates, as that, by threats and ill-usage, they compel both men and women, who live under their jurisdiction,-especially such as are rich, or who have expectations of a great inheritance,-to contract marriage against their inclination with those whom the said lords or magistrates may prescribe unto them. Wherefore, seeing that it is a thing especially execrable to violate the liberty of matrimony, and that wrong comes from those from whom right is looked for, the holy Synod enjoins on all, of whatsoever grade, dignity, and condition they may be, under pain of anathema to be ipso facto incurred, that they put no constraint, in any way whatever, either directly or indirectly, on those subject to them, or any others whomsoever, so as to hinder them from freely contracting marriage.

Canon 10 — The solemnities of marriage are prohibited at certain times.

Ab adventu Domini nostri Iesu Christi usque in diem epiphaniae et a feria quarta cinerum usque in octavam paschatis inclusive antiquas solemnium nuptiarum prohibitiones diligenter ab omnibus observari sancta Synodus praecipit. In aliis vero temporibus nuptias solemniter celebrari permittit quas episcopi ut ea qua decet modestia et honestate fiant curabunt. Sancta enim res est matrimonium et sancte tractandum.

The holy Synod enjoins, that the ancient prohibitions of solemn nuptials be carefully observed by all, from the Advent of our Lord Jesus Christ until the day of the Epiphany, and from Ash-Wednesday until the octave of Easter inclusively; but at other times It allows marriage to be solemnly celebrated; and the bishops shall take care that they be conducted with becoming modesty and propriety: for marriage is a holy thing, and is to be treated in a holy manner.

Canon 1 — The manner of proceeding to the creation of Bishops and Cardinals.

Si in quibuslibet Ecclesiae gradibus providenter scienter que curandum est ut in domini domo nihil sit inordinatum nihil que praeposterum: multo magis elaborandum est ut in electione eius qui supra omnes gradus constituitur non erretur. Nam totius familiae Domini status et ordo mutabit si quod requiritur in corpore non inveniatur in capite; unde etsi alias sancta Synodus de promovendis ad cathedrales et superiores ecclesias nonnulla utiliter decrevit: hoc tamen munus huiusmodi esse censet ut si pro rei magnitudine expendatur numquam satis cautum de eo videri possit. Itaque statuit ut cum primum Ecclesia vacaverit supplicationes ac preces publice privatim que habeantur atque a capitulo per civitatem et dioecesim indicantur quibus clerus populus que bonum a Deo pastorem valeat impetrare. Omnes vero et singulos qui ad promotionem praeficiendorum quodcumque ius quacumque ratione a Sede Apostolica habent aut alioquin operam suam praestant: nihil in his pro praesenti temporum ratione innovando hortatur et monet ut in primis meminerint nihil se ad Dei gloriam et populorum salutem utilius posse facere quam si bonos pastores et Ecclesiae gubernandae idoneos promoveri studeant eos que alienis peccatis communicantes mortaliter peccare nisi quos digniores et Ecclesiae magis utiles ipsi iudicaverint non quidem precibus vel humano affectu aut ambientium suggestionibus sed eorum exigentibus meritis praefici diligenter curaverint et quos ex legitimo matrimonio natos et vita aetate doctrina atque aliis omnibus qualitatibus praeditos sciant quae iuxta sacros canones et Tridentinae huius synodi decreta requiruntur. Quoniam vero in sumendo de praedictis omnibus qualitatibus gravi idoneo que bonorum et doctorum virorum testimonio non uniformis ratio ubique ex nationum populorum ac morum varietate potest adhiberi: mandat sancta Synodus ut in provinciali synodo per metropolitanum habenda praescribatur quibusque locis et provinciis propria examinis seu inquisitionis aut instructionis faciendae forma sanctissimi Romani Pontificis arbitrio approbanda quae magis eisdem locis utilis atque opportuna esse videbitur ita tamen ut cum deinde hoc examen seu inquisitio de persona promovenda perecta fuerit ea in instrumentum publicum redacta cum toto testimonio ac professione fidei ab eo facta quamprimum ad sanctissimum Romanum Pontificem omnino transmittatur ut ipse Summus Pontifex plena totius negotii ac personarum notitia habita pro gregis dominici commodo de illis si idonei per examen seu per inquisitionem factam reperti fuerint ecclesiis possit utilius providere. Omnes vero inquisitiones informationes testimonia ac probationes quaecumque de promovendi qualitatibus et Ecclesiae statu a quibuscumque etiam in Romana curia habitae per cardinalem qui relationem facturus erit in consistorio et alios tres cardinales diligenter examinentur ac relatio ipsa cardinalis relatoris et trium cardinalium subscriptione roboretur in qua ipsi singuli quatuor cardinales affirment se adhibita accurata diligentia invenisse promovendos qualitatibus a iure et ab hac sancta Synodo requisitis praeditos ac certo existimare sub periculo salutis aeternae idoneos esse qui ecclesiis praeficiantur: ita ut relatione in uno consistorio facta quo maturius interea de ipsa inquisitione cognosci possit in aliud consistorium iudicium differatur nisi aliud beatissimo Pontifici videbitur expedire. Ea vero omnia et singula quae de episcoporum praeficiendorum vita aetate doctrina et ceteris qualitatibus alias in eadem synodo constituta sunt decernit eadem etiam in creatione sanctae Romanae Ecclesiae cardinalium etiam si diaconi sint exigenda quos sanctissimus Romanus Pontifex ex omnibus christianitatis nationibus quantum commode fieri poterit prout idoneos repererit assumet. Postremo eadem sancta Synodus tot gravissimis Ecclesiae incommodis commota non potest non commemorare nihil magis Ecclesiae Dei esse necessarium quam ut beatissimus Romanus Pontifex quam sollicitudinem universae Ecclesiae ex muneris sui officio debet eam hic potissimum impendat ut lectissimos tantum sibi cardinales adsciscat et bonos maxime atque idoneos pastores singulis ecclesiis praeficiat; id que eo magis quod ovium Christi sanguinem quae ex malo negligentium et sui officii immemorum pastorum regimine peribunt Dominus noster Iesus Christus de manibus eius sit requisiturus.

If, as regards all manner of degrees in the Church, a provident and enlightened care is to be taken, that in the house of the Lord there be nothing disorderly, nothing unseemly; much more ought we to strive that no error be committed in the election of him who is constituted above all those degrees. For the state and order of the whole household of the Lord will totter, if what is required in the body be not found in the head. For which cause, although the holy Synod has elsewhere usefully ordained certain things touching those who are to be promoted to cathedral and superior churches, yet doth it account this office to be of such a nature, as that were it to be pondered upon in proportion to its greatness, there would never seem to have been caution enough taken. Wherefore It ordains, that, as soon as a church shall become vacant, processions, and prayers shall be made in public and private; and such shall be enjoined, by the Chapter, throughout the city and diocese; that thereby both clergy and people may be enabled to obtain from God a good pastor. And as regards all and each of those who have, in any way, any right from the Apostolic See, or who otherwise have a part, in the promotion of those to be set over the churches; the holy Synod,-without making any change herein, from a consideration of the circumstances of the present time,-exhorts and admonishes them, that they above all things bear in mind that they cannot do anything more conducive to the glory of God, and the salvation of the people, than to study to promote good pastors, and such as are capable of governing a church; and that they sin mortally, becoming partakers in others' sins, unless they carefully endeavour that those be promoted whom they themselves judge the most worthy of, and useful to, the church, not guided by entreaties, or human affection, or the solicitations of pretenders, but by what the merits of the individuals require at their hands; and seeing that they be persons whom they know to have been born in lawful wedlock, and who, by their life, learning, and in all other qualifications, are such as are required by the sacred canons, and by the decrees of this Synod of Trent. And forasmuch as, by reason of the diversity of nations, peoples, and customs, a uniform system cannot be followed everywhere, in receiving the grave and competent testimony of good and learned men on the subject of the aforesaid qualifications, the holy Synod ordains, that, in a provincial Synod, to be held by the metropolitan, there shall be prescribed for each place and province a proper form of examination, scrutiny, or information, such as shall seem to be most useful and suitable for the said places, which form is to be submitted to the approval of the most holy Roman Pontiff; yet so, however, that, after that this examination, or scrutiny, as regards the persons to be promoted, shall have been completed, it shall, after being reduced into the form of a public document, be necessarily transmitted, as soon as possible, with all the attestations and with the profession of faith made by the individual to be promoted, to the most holy Roman Pontiff, in order that the said Sovereign Pontiff, having a full knowledge of the whole matter and of the persons, may, for the advantage of the Lord's flock, in a most useful manner provide those churches therewith, if they shall have been found, by the examination or scrutiny, suitable persons. And all the scrutinies, informations, attestations, and proofs of whatsoever kind, and by whomsoever made, even though in the Roman court, touching the qualifications of the person to be promoted, shall be carefully examined by a cardinal-who shall report thereon to the consistory-aided therein by three other cardinals; and the said report shall be authenticated by the signature of the cardinal who drew up the report, and of the three other cardinals; and therein each of the four cardinals shall make affirmation that, after giving exact attention thereto, he has found the persons to be promoted, endowed with the qualifications required by law, and by this holy Synod, and that, at the peril of his eternal salvation, he doth certainly think them fit to be placed over the churches: in such wise that, after the report has been made in one consistory, the sentence shall be deferred until another consistory, in order that the said inquiry may be more maturely looked into in the mean time,-unless the most blessed Pontiff shall judge it expedient to act otherwise. And the Synod ordains, that all and singular the particulars which have been elsewhere ordained, in the same Synod, touching the life, age, learning, and the other qualifications of those who are to be appointed bishops, the same are also to be required in the creation of cardinals-even though they be deacons -of the holy Roman Church; whom the most holy Roman Pontiff shall, as far as it can be conveniently done, select out of all the nations of Christendom, as he shall find persons suitable. Finally, the same holy Synod, moved by the so many most grievous afflictions of the Church, cannot avoid recording, that nothing is more necessary for the Church of God than that the most blessed Roman Pontiff apply especially here that solicitude, which, by the duty of his office, he owes to the Universal Church,-that he take unto himself, to wit as cardinals, persons the most select only, and that he appoint over each church, above all things, good and fit pastors; and this the more, for that our Lord Jesus Christ will require at his hands the blood of those sheep of Christ which shall perish through the evil government of pastors who are negligent, and forgetful of their office.

Canon 2 — A Provincial Synod to be celebrated every third year, a Diocesan Synod every year: who are to convoke, and who to be present thereat.

Provincialia concilia sicubi omissa sunt pro moderandis moribus corrigendis excessibus controversiis componendis aliis que ex sacris canonibus permissis renoventur. Quare metropolitani per se ipsos seu illis legitime impeditis coepiscopus antiquior intra annum ad minus a fine praesentis concilii et deinde quolibet saltem triennio post octavam paschae resurrectionis Domini nostri Iesu Christi seu alio commodiori tempore pro more provinciae non praetermittat synodum in provincia sua cogere quo episcopi omnes et alii qui de iure vel consuetudine interesse debent exceptis iis quibus cum imminenti periculo transfretandum esset convenire omnino teneantur. Nec episcopi comprovinciales praetextu cuiuslibet consuetudinis ad metropolitanam Ecclesiam in posterum accedere inviti compellantur. Itidem episcopi qui nulli archiepiscopo subiiciuntur aliquem vicinum metropolitanum semel eligant in cuius synodo provinciali cum aliis interesse debeant et quae ibi ordinata fuerint observent ac observari faciant. In reliquis omnibus eorum exemptio et privilegia salva atque integra maneant. Synodi quoque dioecesanae quotannis celebrentur ad quas exempti etiam omnes qui alias cessante exemptione interesse deberent nec capitulis generalibus subduntur accedere teneantur; ratione tamen parochialium aut aliarum saecularium ecclesiarum etiam annexarum debeant ii qui illarum curam gerunt quicumque illi sint synodo interesse. Quodsi in his tam metropolitani quam episcopi et alii suprascripti negligentes fuerint poenas sacris canonibus sancitas incurrant.

Provincial councils, wheresoever they have been omitted, shall be renewed, for the regulating of morals, the correcting of excesses, the composing of controversies, and for the other purposes allowed of by the sacred canons. Therefore, the metropolitans in person, or if they be lawfully hindered, the oldest suffragan bishop shall not fail to assemble a Synod, each in his own province, within a year at latest from the termination of the present council, and afterwards, at least every third year, either after the octave of the Resurrection of our Lord Jesus Christ, or at some other more convenient time, according to the custom of the province; at which council all the bishops and others, who, by right or custom, ought to be present thereat, shall be absolutely bound to assemble, those excepted who would have to cross the sea at their imminent peril. The bishops of the province shall not, for the future, be compelled, under the pretext of any custom whatsoever, to repair against their will to the metropolitan church. Those bishops likewise who are not subject to any archbishop, shall once for all make choice of some neighbouring metropolitan, at whose provincial Synod they shall be bound to be present with the other bishops, and shall observe, and cause to be observed, whatsoever shall be therein ordained. In all other respects, their exemption and privileges shall remain whole and entire. Diocesan Synods also shall be celebrated every year; to which all those even who are exempted, but who would otherwise, that exemption ceasing, have to attend, and who are not subject to general Chapters, shall be bound to come; understanding however that, on account of parochial, or other Secular churches, even though annexed, those who have charge thereof must needs, whosoever they may be, be present at the said Synod. But if any, whether metropolitans, or bishops, or the others above-named, shall be negligent in these matters, they shall incur the penalties enacted by the sacred canons.

Canon 3 — In what manner Prelates are to make their visitation.

Patriarchae primates metropolitani et episcopi propriam dioecesim per se ipsos aut si legitime impediti fuerint per suum generalem vicarium aut visitatorem si quotannis totam propter eius latitudinem visitare non poterunt saltem maiorem eius partem ita tamen ut tota biennio per se vel visitatores suos compleatur visitare non praetermittant. A metropolitanis vero etiam post plene visitatam propriam dioecesim non visitentur cathedrales Ecclesiae neque dioeceses suorum comprovincialium nisi causa cognita et probata in concilio provinciali. Archidiaconi autem decani et alii inferiores in iis ecclesiis ubi hactenus visitationem exercere legitime consueverunt debeant quidem assumpto notario de consensu episcopi deinceps per se ipsos tantum ibidem visitare. Visitatores etiam a capitulo deputandi ubi capitulum ius visitandi habet prius ab episcopo approbentur; sed non ideo episcopus vel eo impedito eius visitator easdem ecclesias seorsum ab his visitare prohibeatur; cui ipsi archidiaconi vel alii inferiores visitationis factae infra mensem rationem reddere et depositiones testium ac integra acta ei exhibere teneantur. Non obstantibus quacumque consuetudine etiam immemorabili atque exemptionibus et privilegiis quibuscumque. Visitationum autem omnium istarum praecipuus sit scopus sanam orthodoxam que doctrinam expulsis haeresibus inducere bonos mores tueri pravos corrigere populum cohortationibus et admonitionibus ad religionem pacem innocentiam que accendere cetera prout locus tempus et occasio feret ex visitantium prudentia ad fidelium fructum constituere. Quae ut facilius felicius que succedant monentur praedicti omnes et singuli ad quos visitatio spectat ut paterna charitate christiano que zelo omnes amplectantur ideo que modesto contenti equitatu famulatu que studeant quam celerrime debita tamen cum diligentia visitationem ipsam absolvere. Interim que caveant ne inutilibus sumptibus cuiquam graves onerosi ve sint neve ipsi aut quispiam suorum quidquam procurationis causa pro visitatione etiam testamentorum ad pios usus praeter id quod ex relictis piis iure debetur aut alio quovis nomine nec pecuniam nec munus quodcumque sit etiam qualitercumque offeratur accipiant; non obstante quacumque consuetudine etiam immemorabili. Exceptis tamen victualibus quae sibi ac suis frugaliter moderate que pro temporis tantum necessitate et non ultra erunt ministranda. Sit tamen in optione eorum qui visitantur si malint solvere id quod erat ab ipsis antea solvi certa pecunia taxata consuetum an vero praedicta victualia subministrare salvo item iure conventionum antiquarum cum monasteriis aliis que piis locis aut ecclesiis non parochialibus inito quod illaesum permaneat. In iis vero locis seu provinciis ubi consuetudo est ut nec victualia nec pecunia nec quidquam aliud a visitatoribus accipiatur sed omnia gratis fiant: ibi id observetur. Quodsi quisquam (quod absit) aliquid amplius in supradictis omnibus casibus accipere praesumpserit: is praeter dupli restitutionem intra mensem faciendam aliis etiam poenis iuxta constitutionem concilii generalis lugdunensis quae incipit exigit necnon et aliis poenis in synodo provinciali arbitrio synodi absque ulla spe veniae mulctetur. Patroni vero in his quae ad sacramentorum administrationem spectant nullatenus se praesumant ingerere neque visitationi ornamentorum Ecclesiae aut bonorum stabilium seu fabricarum proventibus immisceant nisi quatenus id eis ex institutione ac fundatione competat; sed episcopi ipsi haec faciant et fabricarum reditus in usus Ecclesiae necessarios et utiles prout sibi expedire magis visum fuerit expendi curent.

Patriarchs, primates, metropolitans, and bishops shall not fail to visit their respective dioceses, either personally, or, if they be lawfully hindered, by their Vicar-general, or visitor; if they shall not be able on account of its extent, to make the visitation of the whole annually, they shall visit at least the greater part thereof, so that the whole shall be completed in two years, either by themselves, or by their visitors. Metropolitans, however, even after having made a complete visitation of their own proper diocese, shall not visit the cathedral churches, or the dioceses of the bishops of their province, except for a cause taken cognizance and approved of in the provincial Council. But archdeacons, deans, and other inferiors, who have been hitherto accustomed lawfully to exercise (the power of) visitation in certain churches, shall henceforth visit those same places, but by themselves only, with the consent of the bishop, and assisted by a notary. The visitors also who may be deputed by a Chapter, where the Chapter has the right of visitation, shall be first approved of by the bishop; but the bishop, or, if he be hindered, his visitor, shall not thereby be prevented from visiting those same churches apart from those deputies; and the said archdeacons, and other inferiors, shall be bound to give the bishop an account, within a month, of the visitation that has been made, and to show him the depositions of witnesses, and the proceedings in their entire form; any custom, even though immemorial, and any exemptions and privileges whatsoever notwithstanding. But the principle object of all these visitations shall be to lead to sound and orthodox doctrine, by banishing heresies; to maintain good morals, and to correct such as are evil; to animate the people, by exhortations and admonitions, to religion, peacefulness, and innocence; and to establish such other things as to the prudence of the visitors shall seem for the profit of the faithful, according as time, place and opportunity shall allow. And to the end that all this may have a more easy and prosperous issue, all and each of the aforesaid, to whom the right of visitation belongs, are admonished to treat all persons with fatherly love and Christian zeal; and with this view being content with a modest train of servants and horses, they shall endeavour to complete the said visitation as speedily as possible, though with due carefulness. And during it they shall be careful not to be troublesome or burthensome to any one by any useless expenses; and neither they, nor any of theirs, shall, by way of agency fee for the visitation, or, on account of wills made for pious uses--except that which is of right due to them out of pious bequests--or under any other name whatsoever, receive anything, be it money, or present, of whatsoever kind, or in whatsoever way offered; any custom, even though immemorial, to the contrary notwithstanding; with the exception, however, of food, which shall be furnished frugally and in moderation to them and theirs, only during the time necessary for the visitation, and no longer. It shall, however, be at the option of those who are visited, to pay, if they prefer it, in money, according to a fixed assessment, what they have been accustomed heretofore to disburse, or to furnish the food as aforesaid; saving also the right of ancient conventions entered into with monasteries, or other pious places, or churches not parochial, which right shall remain inviolate. But, in those places or provinces, where it is the custom that neither food, money, nor anything else be received by the visitors, but that all be done gratuitously, the same shall be retained there. But if any one, which God forbid, shall presume to receive anything more than is prescribed in any of the cases above-named; besides the restitution of double the amount which is to be made within a month, he shall also be subjected, without any hope of pardon, to the other penalties contained in the constitution of the general Councils of Lyons, which begins, Exigit; as also to the other penalties (which shall be enacted) in the provincial Synod, at the discretion of that Synod. As regards patrons, they shall not presume in any way to interfere in those things which regard the administration of the sacraments; neither shall they meddle with the visitation of the ornaments of the church, or its revenues arising from landed property, or from buildings, excepting so far as they are competent to do this by the institution, or foundation; but the bishops themselves shall attend to these things, and shall take care that the revenues of those buildings be expended upon purposes necessary and useful for the church, as to them shall seem most expedient.

Canon 4 — By whom, and when, the office of preaching is to be discharged: the Parish Church to be frequented in order to hear the word of God. No one shall preach in opposition to the will of the Bishop.

Praedicationis munus quod episcoporum praecipuum est cupiens sancta Synodus quo frequentius possit ad fidelium salutem exerceri: canones alias super hoc editos sub felicis recordationis Paulo III aptius praesentium temporum usui accomodando mandat ut in Ecclesia sua ipsi per se aut si legitime impediti fuerint per eos quos ad praedicationis munus assument in aliis autem ecclesiis per parochos sive iis impeditis per alios ab episcopo impensis eorum qui eas praestare vel tenentur vel solent deputandos in civitate aut in quacumque parte dioecesis censebunt expedire saltem omnibus dominicis et solemnibus diebus festis tempore autem ieiuniorum quadragesimae et adventus domini quotidie vel saltem tribus in hebdomada diebus si ita oportere duxerint sacras scripturas divinam que legem annuntient et alias quotiescumque id opportune fieri posse iudicaverint. Moneat que episcopus populum diligenter teneri unumquemque parochiae suae interesse ubi id commode fieri potest ad audiendum Verbum Dei. Nullus autem saecularis sive regularis etiam in ecclesiis suorum ordinum contradicente episcopo praedicare praesumat. Iidem etiam saltem dominicis et aliis festivis diebus pueros in singulis parochiis fidei rudimenta et obedientiam erga Deum et parentes diligenter ab iis ad quos spectabit doceri curabunt et si opus sit etiam per censuras ecclesiasticas compellent. Non obstantibus privilegiis et consuetudinibus. In reliquis ea quae de praedicationis munere sub eodem Paulo III decreta fuerunt suum robur obtineant.

The holy Synod, desirous that the office of preaching, which peculiarly belongs to bishops, may be exercised as frequently as possible, for the welfare of the faithful, and accommodating more aptly to the use of the present times, the canons elsewhere set forth on this subject, under Paul III., of happy memory, ordains, that the bishops shall themselves in person, each in his own church, announce the sacred Scriptures and the devine law, or if lawfully hindered, it shall be done by those whom they shall appoint to the office of preaching; and in the other churches by the parish priests, or, if they be hindered, by others to be deputed by the bishop, whether it be in the city, or in any other part whatsoever of the diocese wherein they shall judge such preaching expedient, at the charge of those who are bound, or who are accustomed, to defray it, and this at least on all Lord's Days and solemn festivals; but, during the season of the fasts, of Lent and of the Advent of the Lord, daily, or at least on three days in the week, if the said bishop shall deem it needful; and, at other times, as often as they shall judge that it can be opportunely done. And the bishop shall diligently admonish the people, that each one is bound to be present at his own parish church, where it can be conveniently done, to hear the word of God. But no one, whether Secular or Regular, shall presume to preach, even in churches of his own order, in opposition to the will of the bishop. The said bishops shall also take care, that, at least on the Lord's Days and other festivals, the children in every parish be carefully taught the rudiments of the faith, and obedience towards God and their parents, by those whose duty it is, and who shall be constrained thereunto by their bishops, if need be, even by ecclesiastical censures; any privileges and customs notwithstanding. In other respects, those things decreed, under the said Paul III., concerning the office of preaching, shall have their full force.

Canon 5 — In criminal causes against Bishops, the greater causes shall be taken cognizance of by the Sovereign Pontiff only, the less by the Provincial Council.

Causae criminales graviores contra episcopos etiam haeresis (quod absit) quae depositione aut privatione dignae sunt: ab ipso tantum summo Romano Pontifice cognoscantur et terminentur. Quodsi eiusmodi sit causa quae necessario extra Romanam curiam sit committenda: nemini prorsus ea committatur nisi metropolitanis aut episcopis a beatissimo Papa eligendis. Haec vero commissio et specialis sit et manu ipsius sanctissimi pontificis signata nec unquam plus his tribuat quam ut solam facti instructionem sumant processum que conficiant quam statim ad Romanum Pontificem transmittant reservata eidem sanctissimo sententia diffinitiva. Cetera alias sub felicis recordationis Iulio III super his decreta necnon et constitutio sub Innocentio III in concilio generali quae incipit qualiter et quando quam sancta Synodus in praesenti innovat ab omnibus observetur. Minores vero criminales causae episcoporum in concilio tantum provinciali cognoscantur et terminentur vel a deputandis per concilium provinciale.

The more grave criminal causes against bishops, even of heresy-which may God forfend-which merit deposition or deprivation, shall be taken cognizance of and decided by the Sovereign Roman Pontiff himself only. But if the cause shall be of such a nature that it must necessarily be committed out of the Roman Court, it shall not be committed to any others soever, but metropolitans, or bishops, to be chosen by the most blessed Pope. And this commission shall both be special, and shall be signed by the most holy Pontiff's own hand; nor shall he ever grant more to those commissioners than this,-that they take information only of the fact, and draw up the process, which they shall immediately transmit to the Roman Pontiff; the definitive sentence being reserved to the said most holy Pontiff. The other things hereupon elsewhere decreed, under Julius III., of happy memory, as also the constitution published in a general Council under Innocent III., which begins, Qualiter et quando, which constitution the holy Synod renews in this present decree, shall be observed by all. But the less criminal causes of bishops shall be taken cognizance of and decided in the provincial Council only, or by persons deputed thereunto by the provincial Council.

Canon 6 — When and how the Bishop may absolve from crime, and dispense in cases of irregularity and suspension.

Liceat episcopis in irregularitatibus omnibus et suspensionibus ex delicto occulto provenientibus excepta ea quae oritur ex homicidio voluntario et exceptis aliis deductis ad forum contentiosum dispensare et in quibuscumque casibus occultis etiam Sedi Apostolicae reservatis delinquentes quoscumque sibi subditos in dioecesi sua per se ipsos aut vicarium ad id specialiter deputandum in foro conscientiae gratis absolvere imposita poenitentia salutari. Idem et in haeresis crimine in eodem foro conscientiae eis tantum non eorum vicariis sit permissum.

It shall be lawful for the bishop to dispense in all manner of irregularities and suspensions, arising from a crime that is secret,-except that proceeding from wilful homicide, and those crimes which have been already carried before a legal tribunal; -and (it shall be lawful for them), in their own diocese, either by themselves, or by a vicar to be deputed especially for that purpose, to absolve gratuitously, as far as the tribunal of the conscience is concerned, after imposing a salutary penance, all delinquents whatsoever their subjects, in all cases whatsoever that are secret, even though reserved to the Apostolic See. The same also, as regards the crime of heresy, shall be permitted them in the said court of conscience, but to them only, and not to their vicars.

Canon 7 — The virtue of the Sacraments shall, before being administered to the people, be explained by Bishops and Parish Priests; during the solemnization of mass, the sacred oracles shall be explained.

Ut fidelis populus ad suscipienda sacramenta maiore cum reverentia atque animi devotione accedat: praecipit sancta Synodus episcopis omnibus ut non solum cum haec per se ipsos erunt populo administranda prius illorum vim et usum pro suscipientium captu explicent sed etiam idem a singulis parochis pie prudenter que etiam lingua vernacula si opus sit et commode fieri poterit servari studeant iuxta formam a sancta Synodo in catechesi singulis sacramentis praescribendam quam episcopi in vulgarem linguam fideliter verti atque a parochis omnibus populo exponi curabunt; necnon ut inter Missarum solemnia aut divinorum celebrationem sacra eloquia et salutis monita eadem vernacula lingua singulis diebus festis vel solemnibus explanent eadem que in omnium cordibus (postpositis inutilibus quaestionibus) inserere atque eos in lege Domini erudire studeant.

In order that the faithful people may approach to the reception of the sacraments with greater reverence and devotion of mind, the holy Synod enjoins on all bishops, that, not only when they are themselves about to administer them to the people, they shall first explain, in a manner suited to the capacity of those who receive them, the efficacy and use of those sacraments, but shall endeavour that the same be done piously and prudently by every parish priest; and this even in the vernacular tongue, if need be, and it can be conveniently done; and in accordance with the form which will be prescribed for each of the sacraments, by the holy Synod, in a catechism which the bishops shall take care to have faithfully translated into the vulgar tongue, and to have expounded to the people by all parish priests; as also that, during the solemnization of mass, or the celebration of the divine offices, they explain, in the said vulgar tongue, on all festivals, or solemnities, the sacred oracles, and the maxims of salvation; and that, setting aside all unprofitable questions, they endeavour to impress them on the hearts of all, and to instruct them in the law of the Lord.

Canon 8 — On public sinners, a public penance shall be imposed, unless the Bishop shall determine otherwise: a Penitentiary to be instituted in Cathedral Churches.

Apostolus monet publice peccantes palam esse corripiendos. Quando igitur ab aliquo publice et in multorum conspectu crimen commissum fuerit unde alios scandalo offensos commotos que fuisse non sit dubitandum: huic condignam pro modo culpae poenitentiam publice iniungi oportet ut quos exemplo suo ad malos mores provocavit suae emendationis testimonio ad rectam revocet vitam. Episcopus tamen publicae hoc poenitentiae genus in aliud secretum poterit commutare quando ita magis iudicaverit expedire. In omnibus etiam cathedralibus ecclesiis ubi id commode fieri poterit poenitentiarius aliquis cum unione praebendae proxime vacaturae ab episcopo instituatur qui magister sit vel doctor aut licentiatus in theologia vel iure canonico et annorum quadraginta seu alias qui aptior pro loci qualitate reperiatur; qui dum confessiones in Ecclesia audiet interim praesens in choro censeatur.

The apostle admonishes that those who sin publicly are to be reproved openly. When, therefore, any one has, publicly and in the sight of many, committed a crime, whereby there is no doubt that others have been offended and scandalized; there must needs be publicly imposed upon him a penance suitable to the measure of his guilt; that so those whom he has allured to evil manners by his example, he may bring back to an upright life by the testimony of his amendment. The bishop, however, may, when he judges it more expedient, commute this kind of public penance into one that is secret. Likewise, in all cathedral churches, where it can be conveniently done, the bishop shall appoint a penitentiary, annexing thereto the prebend that shall next become vacant, which penitentiary shall be a master, or doctor, or licentiate in theology, or in canon law, and forty years of age, or otherwise one who shall be found more suitable considering the character of the place; and, whilst hearing confessions in the church, he shall be meanwhile reputed as present in choir.

Canon 9 — By whom Secular Churches, not of any diocese, are to be visited.

Quae alias sub felicis recordationis Paulo III et nuper sub beatissimo domino nostro Pio IV in hoc eodem concilio de adhibenda ab ordinariis diligentia in beneficiorum etiam exemptorum visitatione constituta sunt: eadem etiam in iis ecclesiis saecularibus observentur quae in nullius dioecesi esse dicuntur ut ab episcopo cuius cathedralis Ecclesia est proximior si id constet alioquin ab eo qui semel in concilio provinciali a praelato loci illius electus fuerit tamquam Sedis Apostolicae delegato visitentur. Non obstantibus privilegiis et consuetudinibus quibuscumque etiam immemorabilibus.

Those things which have elsewhere been established by this same Council, under Paul III., of happy memory, and lately under our most blessed lord Pius IV., touching the diligence to be used by the Ordinaries in visiting benefices, even though exempted, the same shall also be observed in regard of those Secular churches which are said to be in no one's diocese; to wit they shall be visited by the bishop-as the delegate of the Apostolic See-whose cathedral church is the nearest, if he be able to do so; otherwise, by him whom the prelate of the said place has once for all selected in the provincial Council;-any privileges and customs whatsoever, even though immemorial, to the contrary notwithstanding.

Canon 10 — Where visitation and correction of morals are concerned, no suspension of decrees is allowed.

Episcopi ut aptius quem regunt populum possint in officio atque obedientia continere in omnibus his quae ad visitationem ac morum correctionem subditorum suorum spectant ius et potestatem habeant etiam tamquam Apostolicae Sedis delegati ea ordinandi moderandi puniendi et exsequendi iuxta canonum sanctiones quae illis ex prudentia sua pro subditorum emendatione ac dioecesis suae utilitate necessaria videbuntur; nec in his ubi de visitatione aut morum correctione agitur exemptio aut ulla inhibitio appellatio seu querela etiam ad Sedem Apostolicam interposita exsecutionem eorum quae ab his mandata decreta aut iudicata fuerint quoquo modo impediat aut suspendat.

Bishops, that they may be the better able to keep the people whom they rule in duty and obedience, shall, in all those things which regard visitation and correction of manners, have the right and power, even as delegates of the Apostolic See, of ordaining, regulating, correcting, and executing, in accordance with the enactments of the canons, those things which, in their prudence, shall seem to them necessary for the amendment of their subjects, and for the good of their respective dioceses. Nor herein, when visitation and correction of manners are concerned, shall any exemption, or any inhibition, or appeal, or complaint, even though interposed to the Apostolic See, in any way hinder, or suspend the execution of those things which shall have been by them enjoined, decreed, or adjudged.

Canon 11 — Honorary titles, or particular privileges, shall not derogate in any way from the right of bishops.

Quoniam privilegia et exemptiones quae variis titulis plerisque conceduntur hodie perturbationem in episcoporum iurisdictione excitare et exemptis occasionem laxioris vitae praebere dignoscuntur: decernit sancta Synodus ut si quando iustis gravibus et fere necessariis suadentibus causis aliquos honorariis titulis protonotariatus acolythatus comitis palatini capellani regii aut aliis huiusmodi in Romana curia vel extra insignibus decorandos esse placuerit necnon alios cuicumque monasterio oblatos vel quomodocumque addictos aut sub nomine servientium militiis seu monasteriis hospitalibus collegiis aut quocumque alio titulo assumi: nihil ex privilegiis detractum esse ordinariis intelligatur quominus ii quibus ea iam concessa sunt vel in posterum concedi contigerit ipsis ordinariis tamquam Apostolicae Sedis delegatis plene in omnibus et quoad capellanos regios iuxta constitutionem Innocentii III quae incipit cum capella subiecti exsistant; exceptis tamen iis, qui praedictis locis aut militiis actu serviunt et intra eorum septa ac domos resident sub que eorum obedientia vivunt sive iis qui legitime et secundum regulam earundem militiarum professionem fecerint de qua ordinario constare debeat. Non obstantibus privilegiis quibuscumque etiam religionis s(ancti) Ioannis Hierosolymitani et aliarum militiarum. Quae vero privilegia residentibus in curia Romana vigore Eugenianae constitutionis aut familiaritatis cardinalium competere solent ea in his qui beneficia ecclesiastica obtinent ratione praedictorum beneficiorum minime intelligantur sed ordinarii iurisdictione subiecti permaneant. Non obstantibus quibuscumque inhibitionibus.

Forasmuch as the privileges and exemptions which, under various titles, are granted to very many persons, are clearly seen to raise, in these days, confusion in the jurisdiction of bishops, and to give occasion to those exempted to lead a more relaxed life; the holy Synod ordains, that if at any time it be thought proper, for just, weighty, and well nigh compulsory causes, that certain persons be distinguished by the honorary titles of Protonotary, Acolyte, Count Palatine, Royal Chaplain, or other such titles of distinction, whether in the Roman court or elsewhere; as also that others be admitted into monasteries as Oblates, or as attached thereunto in some other way, or under the name of servants to military orders, monasteries, hospitals, colleges, or under any other title whatsoever; nothing is to be understood as being, by these privileges, taken away from the Ordinaries, so as to prevent those persons, unto whom those privileges have already been granted, or to whom they may be hereafter conceded, from being fully subject in all things to the said Ordinaries, as delegates of the Apostolic See, and this as regards Royal Chaplains, in accordance with the constitution of Innocent III., which begins Cum capella: those persons, however, being excepted, who are engaged in actual service in the aforesaid places, or in military orders, and who reside within their enclosures and houses, and live under obedience to them; as also those who have made their profession lawfully and according to the rules of the said military orders, whereof the Ordinary must be certified: notwithstanding any privileges what soever, even those of the order of Saint John of Jerusalem, and of other military orders. But, as regards those privileges which by virtue of the constitution of Eugenius, those are accustomed to enjoy who reside in the Roman Court, or who are in the household of cardinals, such privileges shall in no wise be understood to apply to those who hold ecclesiastical benefices, in so far as those benefices are concerned; but such shall continue subject to the jurisdiction of the Ordinary; any inhibitions to the contrary notwithstanding.

Canon 12 — What manner of persons those ought to be who are to be promoted to the dignities and canonries of Cathedral Churches: and what those so promoted are bound to perform.

Cum dignitates in ecclesiis praesertim cathedralibus ad conservandam augendam que ecclesiasticam disciplinam fuerint institutae ut qui eas obtinerent pietate praecellerent aliis que exemplo essent atque episcopos opera et officio iuvarent: merito qui ad eas vocantur tales esse debent qui suo muneri respondere possint. Nemo igitur deinceps ad dignitates quascumque quibus animarum cura subest promoveatur nisi qui saltem vigesimum quintum suae aetatis annum attigerit et in clericali ordine versatur doctrina ad suum munus exsequendum necessaria ac morum integritate commendetur iuxta constitutionem Alexandri III in concilio Lateranensi promulgatam quae incipit cum in cunctis. Archidiaconi etiam qui oculi dicuntur episcopi sint in omnibus ecclesiis ubi fieri poterit magistri in theologia seu doctores et licentiati in iure canonico. Ad ceteras autem dignitates vel personatus quibus animarum cura nulla subest clerici alioqui idonei et viginti duobus annis non minores adsciscantur. Provisi etiam de beneficiis quibuscumque curam animarum habentibus teneantur a die adeptae possessionis ad minus intra duos menses in manibus ipsius episcopi vel eo impedito coram generali eius vicario seu officiali orthodoxae suae fidei publicam facere professionem et in Romanae Ecclesiae obedientia se permansuros spondeant ac iurent. Provisi autem de canonicatibus et dignitatibus in ecclesiis cathedralibus non solum coram episcopo seu eius officiali sed etiam in capitulo idem facere teneantur; alioquin praedicti omnes provisi ut supra fructus non faciant suos nec illis possessio suffragetur. Neminem etiam deinceps ad dignitatem canonicatum aut portionem recipiant nisi qui eo ordine sacro aut sit initiatus quem illa dignitas praebenda aut portio requirit aut in tali aetate ut infra tempus a iure et ab hac sancta Synodo statutum initiari valeat. In omnibus vero ecclesiis cathedralibus omnes canonicatus ac portiones habeant annexum ordinem presbyterii diaconatus vel subdiaconatus. Episcopus autem cum consilio capituli designet ac distribuat prout viderit expedire quibus quisque ordo ex sacris annexus in posterum esse debeat ita tamen ut dimidia saltem pars presbyteri sint ceteri vero diaconi aut subdiaconi; ubi vero consuetudo laudabilior habet ut plures vel omnes sint presbyteri omnino observetur. Hortatur etiam sancta Synodus ut in provinciis ubi id commode fieri potest dignitates omnes et saltem dimidia pars canonicatuum in cathedralibus ecclesiis et collegiatis insignibus conferatur tantum magistris vel doctoribus aut etiam licentiatis in theologia vel iure canonico. Praeterea obtinentibus in eisdem cathedralibus aut collegiatis dignitates canonicatus praebendas aut portiones non liceat vigore cuiuslibet statuti aut consuetudinis ultra tres menses ab eisdem ecclesiis quolibet anno abesse salvis nihilominus earum ecclesiarum constitutionibus quae longius servitii tempus requirunt; alioquin primo anno privetur unusquisque dimidia parte fructuum quos ratione etiam praebendae ac residentiae fecit suos. Quodsi iterum eadem fuerit usus negligentia privetur omnibus fructibus quos eodem anno lucratus fuerit; crescente vero contumacia contra eos iuxta sacrorum canonum constitutiones procedatur. Distributiones vero qui statis horis interfuerint recipiant; reliqui quavis collusione aut remissione exclusa his careant iuxta Bonifatii VIII decretum quod incipit consuetudinem quod sancta Synodus in usum revocat; non obstantibus quibuscumque statutis et consuetudinibus. Omnes vero divina per se et non per substitutos compellantur obire officia et episcopo celebranti aut alia pontificalia exercenti adsistere et inservire atque in choro ad psallendum instituto hymnis et canticis Dei nomen reverenter distincte devote que laudare. Vestitu insuper decenti tam in Ecclesia quam extra assiduo utantur ab illicitis que venationibus aucupiis choreis tabernis lusibus que abstineant atque ea morum integritate polleant ut merito Ecclesiae senatus dici possit. Cetera quae ad debitum in divinis officiis regimen spectant de que congrua in his canendi seu modulandi ratione de certa lege in choro conveniendi et permanendi simul que de omnibus Ecclesiae ministris quae necessaria erunt et si qua huiusmodi: synodus provincialis pro cuiusque provinciae utilitate et moribus certam cuique formulam praescribet. Interea vero episcopus non minus quam cum duobus canonicis quorum unus ab episcopo alter a capitulo eligatur in his quae expedire fidebuntur poterit providere.

Whereas dignities, especially in cathedral churches, were established to preserve and increase ecclesiastical discipline, with the view that those who should obtain them, might be pre-eminent in piety, be an example to others, and aid the bishop by their exertions and services; it is but right, that those who are called unto those dignities, should be such as to be able to answer the purposes of their office. Wherefore, no one shall henceforth be promoted to any dignities whatsoever, to which the cure of souls is attached, who has not attained at least to the twenty-fifth year of his age, and, having been exercised for some time in the clerical order, is recommended by the learning necessary for the discharge of his office, and by integrity of morals, conformably to the constitution of Alexander III., promulgated in the Council of Lateran, which begins, Cum in cunctis. In like manner archdeacons, who are called the eyes of the bishop, shall, in all churches, where it is possible, be masters in theology, or doctors or licentiates in canon law. But, to the other dignities or personates, to which no cure of souls is attached, clerics shall be promoted, who are in other respects qualified, and who are not less than twenty-two years of age. Those also who are promoted to any benefices whatsoever having cure of souls, shall, within two months at the latest from the day of obtaining possession, be bound to make a public profession of their orthodox faith in the presence of the bishop himself, or, if he be hindered, before his Vicar-general, or official; and shall promise and swear, that they will continue in obedience to the Roman Church. But those who are promoted to canonries and dignities in cathedral churches, shall be bound to do this not only before the bishop, or his official, but also in the Chapter; otherwise all those promoted as aforesaid shall not render the fruits theirs; nor shall possession avail them anything. No one shall henceforth be received to a dignity, canonry, or portion, but one who has either already been admitted to that sacred order which that dignity, prebend, or portion requires, or is of such an age as to be capable of being admitted to that order, within the time prescribed by law and by this holy Synod. As regards all cathedral churches, all canonries and portions shall be attached to the order of the priesthood, deaconship, or subdeaconship; and the bishop, with the advice of the Chapter, shall designate and apportion, as he shall judge expedient, to which thereof each of those respective sacred orders is for the future to be annexed; in such wise, however, that one half at least shall be priests, and the rest deacons, or subdeacons: but where the more praiseworthy custom requires, that the greater part, or that all be priests, it shall be by all means retained. Moreover, the holy Synod exhorts that, in provinces where it can conveniently be done, all the dignities, and one half at least of the canonries, in cathedral and eminent collegiate churches, be conferred only on masters, or doctors, or even on licentiates in theology, or canon law. Furthermore, it shall not be lawful, by virtue of any manner of statute or custom whatsoever, for those who possess, in the said cathedral or collegiate churches, any dignities, canonries, prebends, or portions, to be absent from those churches, above three months in each year-saving, however, the constitutions of those churches which require a longer term of service-otherwise every offender shall, for the first year, be deprived of onehalf of the fruits which he has made his own by reason even of his prebend and residence. But, if he be again guilty of the same negligence, he shall be deprived of all the fruits which he may have acquired during that same year: and, the contumacy increasing, they shall be proceeded against according to the con- stitutions of the sacred canons. As regards the distributions; those who have been present at the stated hours shall receive them; all others shall, all collusion and remission set aside, forfeit them, pursuant to the decree of Boniface VIII., which begins, Consuetudinem, which the holy Synod brings again into use; any statutes, or customs, whatsoever, to the contrary notwithstanding. And all shall be obliged to perform the divine offices in person, and not by substitutes; as also to attend on and serve the bishop when celebrating (mass), or performing any other pontifical functions; and reverently, distinctly, and devoutly to praise the name of God, in hymns and canticles, in the choir appointed for psalmody. They shall, moreover, at all times wear a becoming dress, both in and out of church; shall abstain from unlawful hunting, hawking, dancing, taverns, and gaines; and be distinguished for such integrity of manners, as that they may with justice be called the senate of the Church. As to other matters, regarding the suitable manner of conducting the divine offices, the proper way of singing or chanting therein, the specific regulations for assembling in choir and for remaining there, as also such things as may be necessary in regard of all those who minister in the church, and any other things of the like kind; the provincial Synod shall prescribe a fixed form on each Head, having regard to the utility and habits of each province. But, in the mean time, the bishop, assisted by not less than two canons, one of whom shall be chosen by the bishop, and the other by the Chapter, shall have power to provide herein as may be judged expedient.

Canon 13 — In what manner provision is to be made for the more slightly endowed Cathedral and Parish Churches: Parishes are to be distinguished by certain boundaries.

Quoniam pleraeque cathedrales Ecclesiae tam tenuis reditus sunt et angustae ut episcopali dignitati nullo modo respondeant neque ecclesiarum necessitati sufficiant: examinet concilium provinciale vocatis his quorum interest et diligenter expendat quas propter angustias tenuitatem que vicinis unire vel novis proventibus augere expediat confecta que de praemissis instrumenta ad summum Romanum Pontificem mittat quibus instructus Summus Pontifex ex prudentia sua prout expedire iudicaverit aut tenues invicem uniat aut aliqua accessione ex fructibus augeat. Interim vero donec praedicta effectum sortiantur huiusmodi episcopis qui fructuum subventione pro dioecesis suae tenuitate indigent poterit de beneficiis aliquibus dum tamen curata non sint nec dignitates seu canonicatus et praebendae nec monasteria in quibus viget regularis observantia vel quae capitulis generalibus et certis visitatoribus subduntur a summo Romano Pontifice provideri. In parochialibus etiam ecclesiis quarum fructus aeque adeo exigui sunt ut debitis nequeant oneribus satisfacere: curabit episcopus si per beneficiorum unionem non tamen regularium id fieri non possit ut primitiarum vel decimarum assignatione aut per parochianorum symbola ac collectas aut qua commodiori ei videbitur ratione tantum redigatur quod pro rectoris ac parochiae necessitate decenter sufficiat. In unionibus vero quibuslibet seu ex supradictis seu aliis causis faciendis Ecclesiae parochiales monasteriis quibuscumque aut abbatiis seu dignitatibus sive praebendis Ecclesiae cathedralis vel collegiatae sive aliis beneficiis simplicibus aut hospitalibus militiis ve non uniantur et quae unitae sunt revideantur ab ordinariis iuxta alias decretum in eadem synodo sub felicis recordationis Paulo III; quod etiam in unitis ab eo tempore citra aeque observetur. Non obstantibus in iis quibuscumque verborum formis quae hic pro sufficienter expressis habeantur. Ad haec in posterum omnes hae cathedrales Ecclesiae quarum reditus summam ducatorum mille et parochiales quae summam ducatorum centum secundum verum annuum valorem non excedunt: nullis pensionibus aut reservationibus fructuum graventur. In his quoque civitatibus ac locis ubi parochiales Ecclesiae certos non habent fines nec earum rectores proprium populum quem regant sed promiscue petentibus sacramenta administrant: mandat sancta Synodus episcopis pro tutiori animarum eis commissarum salute ut distincto populo in certas proprias que parochias unicuique suum perpetuum peculiarem que parochum assignent qui eas cognoscere valeat et a quo solo licite sacramenta suscipiant: aut alio utiliori modo prout loci qualitas exegerit provideant. Idem que in iis civitatibus ac locis ubi nullae sunt parochiales quamprimum fieri curent. Non obstantibus quibuscumque privilegiis et consuetudinibus etiam immemorabilibus.

Forasmuch as very many cathedral churches have so slight a revenue, and are so small, that they by no means correspond with the episcopal dignity, nor suffice for the necessities of the churches; the provincial Council, having summoned those whose interests are concerned, shall examine and weigh with care, what churches it may be expedient, on account of their small extent, and their poverty, to unite to others in the neighbourhood, or to augment with fresh revenues; and shall send the documents prepared in regard thereof to the Sovereign Roman Pontiff; who, being thereby made acquainted with the matter, shall, of his own prudence, as he may judge expedient, either unite together the slightly provided churches, or improve them by some augmentation derived from the fruits. But in the meantime, until the things aforesaid are carried into effect, the Sovereign Pontiff may provide, out of certain benefices, for those bishops who, on account of the poverty of their dioceses, stand in need of being aided by certain fruits; provided however those benefices be not cures, nor dignities, canonries, prebends, nor monasteries wherein regular observance is in force, or which are subject to general Chapters, or to certain visitors. In parish churches also, the fruits of which are in like manner so slight that they are not sufficient to meet the necessary charges, the bishop,-if unable to provide for the exigency by a union of benefices, not however those belonging to Regulars,-shall make it his care, that, by the assignment of first fruits, or tithes, or by the contributions and collections of the parishioners, or in some other way that shall seem to him more suitable, as much be amassed as may decently suffice for the necessities of the rector and of the parish. But in whatsoever unions may have to be made, whether for the causes aforesaid, or for others, parish churches shall not be united to any monasteries whatever, or abbeys, or dignities, or prebends of a cathedral or collegiate church, or to any other simple benefices, hospitals, or military orders; and those so united shall be again taken cognizance of by the Ordinaries, pursuant to the decree already made in this same Synod, under Paul III., of happy memory, which shall also be equally observed in regard of those unions that have been made from that time forth to the present; notwithstanding whatsoever form of words may have been used therein, which shall be accounted as being sufficiently expressed here. Furthermore, all those cathedral churches, the revenue of which, in real annual value, does not exceed the sum of one thousand ducats, and those parish churches where it does not exceed the sum of one hundred ducats, shall not for the future be burthened with any manner of pensions, or reservations of fruits. Also, in those cities and places where the parish churches have not any certain boundaries, neither have the rectors thereof their own proper people to govern, but administer the sacraments to all indiscriminately who desire them, the holy Synod enjoins on bishops, that for the greater security of the salvation of the souls committed to their charge, having divided the people into fixed and proper parishes, they shall assign to each parish its own perpetual and peculiar parish priest who may know his own parishioners, and from whom alone they may licitly receive the sacraments; or the bishops shall make such other provision as may be more beneficial, according as the character of the place may require. They shall also take care, that the same be done, as soon as possible, in those cities and places where there are no parish churches: any privileges aind customs, even though immemorial, to the contrary notwithstanding.

Canon 14 — In promotions to benefices, or in admissions into possession of the same, any deductions from the fruits, not applied to pious uses, are prohibited.

In pluribus ecclesiis tam cathedralibus quam collegiatis ac parochialibus ex earum constitutionibus aut ex prava consuetudine observari intelligitur ut in electione praesentatione nominatione institutione confirmatione collatione vel alia provisione sive admissione ad possessionem alicuius cathedralis Ecclesiae vel beneficii canonicatuum aut praebendarum vel partem proventuum seu ad distributiones quotidianas: certae conditiones seu deductiones ex fructibus solutiones promissiones compensationes ve illicitae aut etiam quae in aliquibus ecclesiis dicuntur turnorum lucra interponantur. Haec cum sancta Synodus detestetur mandat episcopis ut quaecumque huiusmodi in usus pios non convertuntur atque ingressus eos qui simoniacae labis aut sordidae avaritiae suspicionem habent fieri non permittant ipsi que diligenter de eorum constitutionibus sive consuetudinibus super praedictis cognoscant et illis tantum quas ut laudabiles probaverint exceptis reliquas ut pravas ac scandalosas reiiciant et aboleant. Eos vero qui adversus haec in praesenti decreto comprehensa quavis ratione commiserint poenis contra simoniacos editis sacris canonibus et variis summorum pontificum constitutionibus quas omnes innovat teneri decernit. Non obstantibus quibuscumque statutis constitutionibus et consuetudinibus etiam immemorabilibus etiam apostolica auctoritate confirmatis de quarum subreptione obreptione et intentionis defectu episcopus tamquam Apostolicae Sedis delegatus cognoscere possit.

In many churches, as well cathedral as collegiate and parochial, it is understood to be the practice, derived either from the constitutions thereof, or from an evil custom, that upon any election, presentation, institution, confirmation, collation, or other provision, or upon admission to the possession of any cathedral church, benefice, canonries, or prebends, or to a participation in the revenues, or the daily distributions, there are introduced certain conditions, or deductions from the fruits, certain payments, promises, unlawful compensations, as also the profits which are in some churches called Turnorum lucra; and whereas the holy Synod detests these practices, It enjoins on bishops, that they suffer not anything of the kind to be done, unless the proceeds be converted to pious uses, nor permit any of those modes of entering (on benefices) which carry with them a suspicion of a simoniacal taint, or of sordid avarice; and they shall themselves carefully take cognizance of their constitutions, or customs in the above regards; and, those only being retained which they shall approve of as laudable, the rest they shall reject and abolish as corrupt and scandalous. And It decrees that those, who act in any way contrary to the things comprised in this present decree, incur the penalties set forth against simoniacs by the sacred canons, and divers constitutions of the Sovereign Pontiffs, all of which this Synod renews; any statutes, constitutions, customs, even though immemorial, even though confirmed by apostolic authority, to the contrary notwithstanding; the bishop, as the delegate of the Apostolic See, having power to take cognizance of any surreption, obreption, or defect of intention, in regard thereof.

Canon 15 — Method of increasing the slight prebends of Cathedral, and of eminent Collegiate Churches.

In ecclesiis cathedralibus et collegiatis insignibus ubi frequentes adeo que tenues sunt praebendae simul cum distributionibus quotidianis ut sustinendo decenti canonicorum gradui pro loci et personarum qualitate non sufficiant: liceat episcopis cum consensu capituli vel aliquot simplicia beneficia non tamen regularia iis unire vel si hac ratione provideri non possit aliquibus ex iis suppressis cum patronorum consensu si de iurepatronatus laicorum sint quarum fructus et proventus reliquarum praebendarum distributionibus quotidianis applicentur eas ad pauciorem numerum reducere ita tamen ut tot supersint quae divino cultui celebrando ac dignitati Ecclesiae commode valeant respondere. Non obstantibus quibuscumque constitutionibus et privilegiis aut quacumque reservatione generali vel speciali aut affectione; neque praedictae uniones aut suppressiones tolli seu impediri possint ex quibuscumque provisionibus etiam vigore resignationis aut quibusvis aliis derogationibus vel suspensionibus.

In cathedral, and eminent collegiate, churches, where the prebends are numerous, and so small, that, even with the daily distributions, they are not sufficient for the decent maintenance of the rank of the canons, according to the character of the place, and of the persons, it shall be lawful for the bishop, with the consent of the Chapter, either to unite thereunto certain simple benefices, not however such as belong to Regulars, or, if a provision cannot be made in this way, they may reduce those prebends to a less number, by suppressing some of them,-with the consent of the patron, if the right of patronage belong to laymen,-the fruits and proceeds of which shall be applied towards the daily distributions of the remaining prebends; yet so, however, that such a number shall be left as may conveniently serve for the celebration of divine worship, and be suitable to the dignity of the church; any constitutions and privileges whatsoever, or any reservation whether general or special, or any application whatever, to the contrary notwithstanding: nor shall the aforesaid unions or suppressions be set aside or hindered by any manner of provision whatsoever, not even by virtue of any resignation, or by any other derogations, or suspensions whatever.

Canon 16 — What duty devolves on the Chapter during the vacancy of a See.

Capitulum sede vacante ubi fructuum percipiendorum ei munus incumbit oeconomum unum vel plures fideles ac diligentes decernat qui rerum ecclesiasticarum et proventuum curam gerant quorum rationem ei ad quem pertinebit sint reddituri. Item officialem seu vicarium infra octo dies post mortem episcopi constituere vel exsistentem confirmare omnino teneatur; qui saltem in iure canonico sit doctor vel licentiatus vel alias quantum fieri poterit idoneus; si secus factum fuerit ad metropolitanum deputatio huiusmodi devolvatur et si Ecclesia ipsa metropolitana fuerit aut exempta capitulum que (ut praefertur) negligens fuerit: tum antiquior episcopus ex suffraganeis in metropolitana et propinquior in exempta oeconomum et vicarium idoneos possit constituere. Episcopus vero ad eandem Ecclesiam vacantem promotus ex his quae ad eum spectant ab eisdem oeconomo vicario et aliis quibuscumque officialibus et administratoribus qui sede vacante fuerunt a capitulo vel ab aliis in eius locum constituti etiam si fuerint ex eodem capitulo rationem exigat officiorum iuridictionis administrationis aut cuiuscumque eorum muneris possit que eos punire qui in eorum officio seu administratione deliquerint etiam si praedicti officiales redditis rationibus a capitulo vel a deputatis ab eodem absolutionem aut liberationem obtinuerint. Eidem quoque episcopo teneatur capitulum de scripturis ad Ecclesiam pertinentibus si quae ad capitulum pervenerunt rationem reddere.

When a See is vacant, the Chapter, in those places where the duty of receiving the fruits devolves upon it, shall appoint one or more faithful and diligent stewards to take care of the property and revenues of the church, of which they shall afterwards give an account to him whom it may regard. It shall also be absolutely bound, within eight days after the decease of the bishop, to appoint an official, or vicar, or to confirm the one who fills that office; who shall at least be a doctor, or a licentiate, of canon law, or otherwise as competent a person as can be procured: if anything be done contrary hereto, the appointment aforesaid shall devolve on the metropolitan. And if the church be itself the metropolitan, or exempted, and the Chapter shall be, as has been said above, negligent, then shall the oldest of the suffragan bishops in that metropolitan church, and the nearest bishop in regard of that church that is exempted, have power to appoint a competent steward and vicar. And the bishop, who is promoted to the said vacant church, shall demand, from the said steward, vicar, and all other officers and administrators, who, during the vacancy of the See, were, by the Chapter, or others, appointed in his room,-even though they should belong to the Chapter itself,-an account of those things which concern him, of their functions, jurisdiction, administration, or of any other their charge whatsoever; and shall have power to punish those who have been guilty of any delinquency in their office or administration, even though the officers aforesaid, having given in their accounts, may have obtained a quittance or discharge from the Chapter, or those deputed thereby. The Chapter shall also be bound to render an account to the said bishop of any papers belonging to the church, if any such have come into the possession thereof.

Canon 17 — In what case it is lawful to confer more than one benefice upon one individual; and for him to retain the same.

Cum ecclesiasticus ordo pervertatur quando unus plurium officia occupat clericorum: sancte sacris canonibus cautum fuit neminem oportere in duabus ecclesiis conscribi. Verum quoniam multi improbae cupiditatis affectu se ipsos non Deum decipientes ea quae bene constituta sunt variis artibus eludere et plura simul beneficia obtinere non erubescunt: sancta Synodus debitam regendis ecclesiis disciplinam restituere cupiens praesenti decreto quod in quibuscumque personis quocumque titulo etiamsi cardinalatus honore fulgeant mandat observari: statuit ut in posterum unum tantum beneficium ecclesiasticum singulis conferatur; quod quidem si ad vitam eius cui confertur honeste sustentandam non sufficiat liceat nihilominus aliud simplex sufficiens dummodo utrumque personalem residentiam non requirat eidem conferri. Haec que non modo ad cathedrales ecclesias sed etiam ad alia omnia beneficia tam saecularia quam regularia quaecumque etiam commendata pertineant cuiuscumque tituli ac qualitatis exsistant. Illi vero qui in praesenti plures parochiales ecclesias aut unam cathedralem et aliam parochialem obtinent cogantur omnino quibuscumque dispensationibus ac unionibus ad vitam non obstantibus una tantum parochiali vel sola cathedrali retenta alias parochiales infra spatium sex mensium dimittere; alioquin tam parochiales quam beneficia omnia quae obtinent ipso iure vacare censeantur ac tamquam vacantia libere aliis idoneis conferantur nec ipsi antea illa obtinentes tuta conscientia fructus post dictum tempus retineant. Optat autem sancta Synodus ut resignantium necessitatibus commoda aliqua ratione prout summo pontifici videbitur provideatur.

Whereas ecclesiastical order is perverted when one cleric fills the offices of several, the sacred canons have holily provided that no one ought to be enrolled in two churches. But, seeing that many, through the passion of ungodly covetousness deceiving themselves, not God, are not ashamed to elude, by various artifices, what has been so excellently ordained, and to hold several benefices at the same time; the holy Synod, desiring to restore the discipline required for the government of the church, doth by this present decree,-which It orders to be observed in regard of all persons whatsoever, by whatsoever title distinguished, even though it be by the dignity of the Cardinalate,-ordain, that, for the future, one ecclesiastical benefice only shall be conferred on one and the same person. If indeed that benefice be not sufficient to afford a decent livelihood to the person on whom it is conferred, it shall then be lawful to bestow on him some other simple benefice that may be sufficient; provided that both do not require personal residence. And the above shall apply not only to cathedral churches, but also to all other benefices whatsoever, whether Secular or Regular, even to those held in commendam, of whatsoever title and quality they may be. But they who at present hold several parochial churches, or one cathedral and one parochial church, shall be absolutely obliged,-all dispensations and unions for life whatsoever to the contrary notwithstanding,-retaining one parochial church only, or the cathedral church alone, to resign the other parochial churches within the space of six months; otherwise as well the parish churches, as also all the benefices which they hold, shall be accounted ipso jure void, and as void shall be freely conferred on other competent persons; nor shall they who previously held them be able to retain the fruits thereof, with a safe conscience, after the said time. But the holy Synod desires that a provision be made in some suitable manner, as may seem fit to the Sovereign Pontiff, for the necessities of those who resign.

Canon 18 — Upon a Parish Church becoming vacant, a Vicar is to be deputed thereunto by the Bishop, until it be provided with a Parish Priest: in what manner and by whom those nominated to Parochial Churches ought to be examined.

Expedit maxime animarum saluti a dignis atque idoneis parochis gubernari. Id ut diligentius ac rectius perficiatur: statuit sancta Synodus ut cum parochialis Ecclesiae vacatio etiam si cura Ecclesiae vel episcopo incumbere dicatur et per unum vel plures administretur etiam in ecclesiis patrimonialibus seu receptivis nuncupatis in quibus consuevit episcopus uni vel pluribus curam animarum dare quos omnes ad infrascriptum examen teneri mandat per obitum vel resignationem etiam in curia seu aliter quomodocumque contigerit etiam si ipsa parochialis Ecclesia reservata vel affecta fuerit generaliter vel specialiter etiam vigore indulti seu privilegii in favorem sanctae Romanae Ecclesiae cardinalium seu abbatum vel capitulorum: debeat episcopus statim habita notitia vacationis Ecclesiae si opus fuerit idoneum in ea vicarium cum congrua eius arbitrio fructuum portionis assignatione constituere qui onera ipsius Ecclesiae sustineat donec ei de rectore provideatur. Porro episcopus et qui ius patronatus habet intra decem dies vel aliud tempus ab episcopo praescribendum idoneos aliquot clericos ad regendam Ecclesiam coram deputandis examinatoribus nominet. Liberum sit tamen etiam aliis qui aliquos ad id aptos noverint eorum nomina deferre ut possit postea de cuiuslibet aetate moribus et sufficientia fieri diligens inquisitio. Et si episcopo aut synodo provinciali pro regionis more videbitur magis expedire per edictum etiam publicum vocentur qui volent examinari. Transacto constituto tempore omnes qui descripti fuerint examinentur ab episcopo sive eo impedito ab eius vicario generali atque ab aliis examinatoribus non paucioribus quam tribus quorum votis si pares aut singulares fuerint accedere possit episcopus vel vicarius quibus magis videbitur. Examinatores autem singulis annis in dioecesana synodo ab episcopo vel eius vicario ad minus sex proponantur qui synodo satisfaciant et ab ea probentur; adveniente que vacatione cuiuslibet Ecclesiae tres ex illis eligat episcopus qui cum eo examen perficiant inde que succedente alia vacatione aut eosdem aut alios tres quos maluerit ex praedictis illis sex eligat. Sint vero hi examinatores magistri seu doctores aut licentiati in theologia aut iure canonico vel alii clerici seu regulares etiam ex ordine mendicantium aut etiam saeculares qui ad id videbuntur magis idonei; iurent que omnes ad sancta Dei evangelia se quacumque humana affectione postposita fideliter minus exsecuturos; caveant que ne quidquam occasione huius examinis nec ante nec post accipiant; alioquin simoniae vitium tam ipsi quam alii dantes incurrant a qua absolvi nequeant nisi dimissis beneficiis quae quomodocumque etiam antea obtinebant et ad alia in posterum inhabiles reddantur; et de his omnibus non solum coram Deo sed etiam in synodo provinciali si opus erit rationem reddere teneantur a qua si quid contra officium eos fecisse compertum fuerit graviter eius arbitrio puniri possint. Peracto deinde examine renuntientur quotcumque ab his idonei iudicati fuerint aetate moribus doctrina prudentia et aliis rebus ad vacantem Ecclesiam gubernandam opportunis ex his que episcopus eum eligat quem ceteris magis idoneum iudicaverit atque illi et non alteri collatio Ecclesiae ab eo fiat ad quem spectabit eam conferre. Si vero iurispatronatus ecclesiastici erit ac institutio ad episcopum et non alium pertineat: is quem patronus digniorem inter probatos ab examinatoribus iudicabit episcopo se praesentare teneatur ut ab eo instituatur. Cum vero institutio ab alio quam ab episcopo erit facienda tunc episcopus solus ex dignis eligat digniorem quem patronus ei praesentet ad quem institutio spectat. Quodsi iurispatronatus laicorum fuerit debeat qui a patrono praesentatus erit ab eisdem deputatis ut supra examinari et nonnisi idoneus repertus fuerit admitti. In omnibus que supradictis casibus non cuiquam alteri quam uni ex praedictis examinatis et ab examinatoribus approbatis iuxta supradictam regulam de Ecclesia provideatur; nec praedictorum examinatorum relationem quo minus exsecutionem habeat ulla devolutio aut appellatio etiam ad Sedem Apostolicam sive eiusdem Sedis legatos aut vicelegatos aut nuntios seu episcopos aut metropolitanos primates vel patriarchas interposita impediat aut suspendat; alioquin vicarius quem Ecclesiae vacanti antea episcopus arbitrio suo ad tempus deputavit vel forsan postea deputabit ab eius Ecclesiae custodia et administratione non amoveatur donec aut eidem aut alteri qui probatus et electus fuerit ut supra sit provisum; alias provisiones omnes seu institutiones praeter supradictam formam factae subreptitiae esse censeantur. Non obstantibus huic decreto exemptionibus indultis privilegiis praeventionibus affectionibus novis provisionibus indultis concessis quibuscumque universitatibus etiam ad certam summam et aliis impedimentis quibuscumque. Si tamen adeo exigui reditus dictae parochialis fuerint ut totius huius examinationis operam non ferant aut nemo sit qui se examini quaerat subiicere aut ob apertas factiones seu dissidia quae in aliquibus locis reperiuntur facile graviores rixae ac tumultus possint excitari: poterit ordinarius si pro sua conscientia cum deputatorum consilio ita expedire arbitrabitur hac forma omissa privatum aliud examen ceteris tamen ut supra servatis adhibere. Licebit etiam synodo provinciali si qua in supradictis circa examinationis formam addenda remittenda ve esse censuerit providere.

It is most highly expedient for the salvation of souls, that they be governed by worthy and competent parish priests. To the end that this may with greater care and effect be accomplished, the holy Synod ordains, that when a vacancy occurs in a parish church, whether by death, or by resignation, even in the Roman Court, or in any other manner whatsoever, though it may be alleged that the charge thereof devolves on the church (itself), or on the bishop, and though it may be served by one or more priests,-and this not excepting even those churches called patrimonial, or receptive, wherein the bishop has been accustomed to assign the cure of souls to one or more (priests), all of whom, as this Synod ordains, must be subjected to the examination herein prescribed later,-even though, moreover, the said parish church may be reserved, or appropriated, whether generally or specially, by virtue even of an indult, or privilege granted in favour of cardinals of the holy Roman Church, or of certain abbots, or chapters; it shall be the duty of the bishop, at once, upon obtaining information of the vacancy of the church, to appoint, if need be, a competent vicar to the same--with a suitable assignment, at his own discretion, of a portion of the fruits thereof--to support the duties of the said church, until it shall be provided with a rector. Moreover, the bishop, and he who has the right of patronage, shall, within ten days, or such other term as the bishop shall prescribe, nominate, in the presence of those who shall be deputed as examiners, certain clerics as capable of governing the said church. It shall nevertheless be free for others also, who may know any that are fit for the office, to give in their names, that a diligent scrutiny may be afterwards made as to the age, morals, and sufficiency of each. And even,--if the bishop, or the provincial Synod shall, considering the custom of the country, judge this more expedient,--those who may wish to be examined may be summoned by a public notice. When the time appointed has transpired, all those whose names have been entered shall be examined by the bishop, or, if he be hindered, by his Vicar-general, and by the other examiners, who shall not be fewer than three; to whose votes, if they should be equal, or given to distinct individuals, the bishop, or his vicar, may add theirs, in favour of whomsoever they shall think most fit. And as regards the examiners, six at least shall be annually proposed by the bishop, or by his vicar, in the diocesan Synod; who shall be such as shall satisfy, and shall be approved of by, the said Synod. And upon any vacancy occurring in any church, the bishop shall select three out of that number to make the examination with him; and afterwards, upon another vacancy following, he shall select, out of the six aforesaid, the same, or three others, whom he may prefer. But the said examiners shall be masters, or doctors, or licentiates in theology, or in canon law, or such other clerics, whether Regulars,-even of the order of mendicants,-or Seculars, as shall seem best adapted thereunto; and they shall all swear on the holy Gospels of God, that they will, setting aside every human affection, faithfully perform their duty. And they shall beware of receiving anything whatever, either before or after, on account of this examination; otherwise, both the receivers and the givers will incur the guilt of simony, from which they shall not be capable of being absolved, until after they have resigned the benefices which they were possessed of in any manner whatsoever, even before this act; and they shall be rendered incapable of any others for the time to come. And in regard of all these matters, they shall be bound to render an account, not only to God, but also, if need be, to the provincial Synod, which shall have power to punish them severely, at Its discretion, if it be ascertained that they have done anything contrary to their duty. Then, after the examination is completed, a report shall be made of all those who shall have been judged, by the said examiners, fit by age, morals, learning, prudence, and other suitable qualifications, to govern the vacant church; and out of these the bishop shall select him whom he shall judge the most fit of all; and to him, and to none other, shall the church be collated by him unto whom it belongs to collate thereunto. But, if the church be under ecclesiastical patronage, and the institution thereunto belongs to the bishop, and to none else, whomsoever the patron shall judge the most worthy from amongst those who have been approved of by the examiners, him he shall be bound to present to the bishop, that he may receive institution from him: but when the institution is to proceed from any other than the bishop, then the bishop alone shall select the worthiest from amongst the worthy, and him the patron shall present to him unto whom the institution belongs. But if it be under lay patronage, the individual who shall be presented by the patron, must be examined, as above, by those deputed thereunto, and not be admitted, unless he be found fit. And, in all the above-mentioned cases, to none other but to one of those who have been examined as aforesaid, and have been approved of by the examiners, according to the rule prescribed above, shall the church be committed, nor shall any devolution, or appeal, interposed even before the Apostolic See, or the legates, vice-legates, or nuncios of that see, or before any bishops, or metropolitans, primates, or patriarchs, hinder or suspend the report of the aforesaid examiners from being carried into execution: for the rest, the vicar whom the bishop has, at his own discretion, already deputed for the time being to the vacant church, or whom he may afterwards happen to depute thereunto, shall not be removed from the charge and administration of the said church, until it be provided for, either by the appointment of the vicar himself, or of some other person, who has been approved of and elected as above: and all provisions and institutions made otherwise than according to the above-named form, shall be accounted surreptitious: any exemptions, indults, privileges, preventions, appropriations, new provisions, indults granted to any university whatsoever, even for a certain sum, and any other impediments whatsoever, in opposition to this decree, notwithstanding. If, however, the said parish churches should possess so slight a revenue, as not to allow of the trouble of all this examination; or should no one seek to undergo this examination; or if, by reason of the open factions, or dissensions, which are met with in some places, more grievous quarrels and tumults may easily be excited thereby; the Ordinary may, omitting this formality, have recourse to a private examination, if, in his conscience, with the advice of the (examiners) deputed, he shall judge this expedient; observing however the other things as prescribed above. It shall also be lawful for the provincial Synod, if It shall judge that there are any particulars which ought to be added to, or retrenched from, the above regulations concerning the form of examination, to provide accordingly.

Canon 19 — Mandates 'de providendo,' Expectatives, and other things of the like kind are abrogated.

Decernit sancta Synodus mandata de providendo et gratias quae exspectativae dicuntur nemini amplius etiam collegiis universitatibus senatibus et aliis singularibus personis etiam sub nomine indulti aut ad certam summam vel alio quovis colore concedi nec hactenus concessis cuiquam uti licere; sed nec reservationes mentales nec aliae quaecumque gratiae ad vacatura nec indulta ad alienas ecclesias vel monasteria alicui etiam ex sanctae Romanae Ecclesiae cardinalibus concedantur et hactenus concessa abrogata esse censeantur.

The holy Synod ordains, that mandates for contingent promotions, and those graces which are called expectant, shall not any more be granted to any one, not even to colleges, universities, senates, or to any individuals whatsoever, even though under the name of an indult, or up to a certain sum, or under any other colourable title; nor shall it be lawful for any one to make use of such as have been heretofore granted. So, neither shall any mental reservations, nor any other graces whatsoever in regard of future vacancies in benefices, nor indults which apply to churches belonging to others, or to monasteries, be granted to any, not even cardinals of the holy Roman Church; and those hitherto granted shall be looked upon as abrogated.

Canon 20 — The manner of conducting causes, appertaining to the Ecclesiastical court, is prescribed.

Causae omnes ad forum ecclesiasticum quomodolibet pertinentes etiam si beneficiales sint in prima instantia coram ordinariis locorum dumtaxat cognoscantur atque omnino saltem infra biennium a die motae litis terminentur; alioquin post id spatium liberum sit partibus vel alteri illarum iudices superiores alias tamen competentes adire qui causam in eo statu quo fuerit assumant et quam primum terminari curent; nec antea aliis committantur nec avocentur neque appellationes ab eisdem interpositae per superiores quoscumque recipiantur eorum ve commissio aut inhibitio fiat nisi a diffinitiva vel a diffinitivae vim habente et cuius gravamen per appellationem a diffinitiva reparari nequeat. Ab his excipiantur causae quae iuxta canonicas sanctiones apud Sedem Apostolicam sunt tractandae vel quas ex urgenti rationabili que causa iudicaverit summus Romanus Pontifex per speciale rescriptum signaturae sanctitatis suae manu propria subscribendum committere aut avocare. Ad haec causae matrimoniales et criminales non decani archidiaconi aut aliorum inferiorum iudicio etiam visitando sed episcopi tantum examini et iurisdictioni relinquantur etiam si in praesenti inter episcopum et decanum seu archidiaconum aut alios inferiores super causarum istarum cognitione lis aliqua in quacumque instantia pendeat; coram quo si pars vere paupertatem probaverit non cogatur extra provinciam nec in secunda nec in tertia instantia in eadem causa matrimoniali litigare nisi pars altera et alimenta et expensas litis velit subministrare. Legati quoque etiam de latere nuntii gubernatores ecclesiastici aut alii quarumcumque facultatum vigore non solum episcopos in praedictis causis impedire aut aliquo modo eorum iurisdictionem iis praeripere aut turbare non praesumant sed nec etiam contra clericos alias ve personas ecclesiasticas nisi episcopo prius requisito eo que negligente procedant; alias eorum processus ordinationes ve nullius momenti sint atque ad damni satisfactionem partibus illati teneantur. Praeterea si quis in casibus a iure permissis appellaverit aut de aliquo gravamine conquestus fuerit seu alias ob lapsum biennii de quo supra ad alium iudicem recurrerit: teneatur acta omnia coram episcopo gesta ad iudicem appellationis expensis suis transferre eodem tamen episcopo prius admonito ut si quid ei pro causae instructione videbitur possit iudici appellationis significare. Quodsi appellatus compareat cogatur tunc is quoque actorum quae translata sunt expensas pro portione sua si illis uti voluerit subire nisi aliter ex loci consuetudine servetur ut scilicet ad appellantem integrum hoc onus pertineat. Porro ipsam actorum copiam teneatur notarius congrua mercede accepta appellanti quanto citius et ad minus intra mensem exhibere; qui notarius si in differenda exhibitione fraudem fecerit ab officii administratione arbitrio ordinarii suspendatur et ad dupli poenam quanti ea lis fuerit inter appellantem et pauperes loci distribuendam compellatur. Iudex vero si et ipse impedimenti huius conscius particeps ve fuerit aliter ve obstiterit ne appellanti integre acta intra tempus traderentur: ad eandem dupli poenam prout supra teneatur. Non obstantibus quoad omnia suprascripta privilegiis indultis concordiis quae suos tantum teneant auctores et aliis quibuscumque consuetudinibus.

All causes belonging in any way whatever to the ecclesiastical court, even though they may relate to benefices, shall be taken cognizance of, in the first instance, before the Ordinaries of the places only; and shall be completely terminated within two years at the latest from the time that the suit was instituted: otherwise, at the expiration of that period, it shall be free for the parties, or for either of them, to have recourse to superior, but otherwise competent, judges, who shall take up the cause as it shall then stand, and shall take care that it be terminated with all possible despatch; nor, before that period, shall the causes be committed to any others (than the Ordinaries), nor be transferred therefrom; nor shall any appeals interposed by those parties be received by any superior judges whatsoever; nor shall any commission, or inhibition be issued by them, except upon a definitive sentence, or one that has the force thereof, and the grievance arising from which cannot be redressed by an appeal from that definitive sentence. From the above are to be excepted those causes, which, pursuant to the appointments of the canons, are to be tried before the Apostolic See, or those which the Sovereign Roman Pontiff shall, for an urgent and reasonable cause, judge fit to appoint, or to avocate, for his own hearing, by a special rescript under the signature of his Holiness signed with his own hand. Furthermore, matrimonial and criminal causes shall not be left to the judgment of deans, archdeacons, and other inferiors, even when on their course of visitation, but shall be reserved for the examination and jurisdiction of the bishop only; even though there should be, at this present moment, a suit pending, in whatsoever stage of the proceedings it may be, between any bishop, and the dean, or archdeacon, touching the cognizance of this class of causes: and if, in any said matrimonial cause, one of the parties shall truly prove his property in the presence of the bishop, he shall not be compelled to plead out of the province, either in the second or third stage of the suit, unless the other party will provide for his maintenance, and also bear the expenses of the suit. Legates also, even though de latere, nuncios, ecclesiastical governors, or others, shall not only not presume, by virtue of any powers whatsoever, to impede bishops in the causes aforesaid, or in any wise to take from them, or to disturb their jurisdiction, but they shall not even proceed against clerics, or other ecclesiastical persons, until the bishop has been first applied to, and has shown himself negligent; otherwise their proceedings and ordinances shall be of no force, and they shall be bound to make satisfaction to the parties for the damages which they have sustained. Furthermore, should any individual appeal in those cases allowed of by law, or lodge a complaint touching any grievance, or have recourse, as aforesaid, to a judge, on account of two years having elapsed, he shall be bound to transfer, at his own expense, to the judge of appeal, all the acts of the proceedings that have taken place before the bishop, having given, however, notice thereof previously to the said bishop; that so, if it seem fit to him to communicate any information on the suit, he may acquaint the judge of appeal therewith. But if the appellee shall appear, then shall he also be bound to bear his proportion of the costs of transferring those acts, provided that he wishes to make use thereof; unless it be the custom of the place to act otherwise, to wit, that the entire costs have to be borne by the appellant. Moreover, the notary shall be bound to furnish the appellant, upon payment of the suitable fee, with a copy of the proceedings as soon as may be, and within a month at the furthest. And should that notary be guilty of any fraud in delaying the giving such copy, he shall be suspended from the exercise of his office, at the discretion of the Ordinary, and be condemned to pay double the costs of the suit, which shall be divided between the appellant and the poor of the place. But if the judge also should himself be cognizant of, and an accomplice in, this delay, or if he shall in any other way raise obstacles against the entire proceedings being delivered over to the appellant within the term aforesaid, he shall be subjected to the same penalty of paying double the costs, as above; notwithstanding, as regards all the aforesaid matters, any privileges, indults, covenants, which only bind the authors thereof, and any other customs whatsoever to the contrary.

Canon 21 — It is declared, that, by certain words used previously, the usual manner of treating business in General Councils is not changed.

Cupiens sancta Synodus ut ex decretis ab ea editis nulla umquam futuris temporibus dubitandi occasio oriatur: verba illa posita in decreto publicato sessione prima sub beatissimo domino nostro Pio IV videlicet: “quae proponentibus legatis ac praesidentibus ad horum temporum levandas calamitates sedandas de religione controversias coercendas linguas dolosas depravatorum morum abusus corrigendos Ecclesiae veram et christianam pacem conciliandam apta atque idonea ipsi sanctae Synodo videbuntur” explicando declarat mentis suae non fuisse ut ex praedictis verbis solita ratio tractandi negotia in generalibus conciliis ulla ex parte immutaretur neque novi quidquam praeter id quod a sacris canonibus vel generalium synodorum forma hactenus statutum est cuiquam adderetur aut detraheretur.

The holy Synod,-being desirous that no occasion of doubting may, at any future period, arise out of the decrees which It has published,-in explanation of the words contained in a decree published in the first Session under our most blessed lord, Pius IV., to wit, "which, the legates and presidents proposing, shall to the said holy Synod appear suitable and proper for assuaging the calamities of these times, terminating the controversies concerning religion, restraining deceitful tongues, correcting the abuses of depraved manners, and procuring for the church a true and Christian peace," declares that it was not Its intention, that, by the foregoing words, the usual manner of treating matters in general Councils should be in any respect changed; or that anything new, besides that which has been heretofore established by the sacred canons, or by the form of general Councils, should be added to, or taken from, any one.

Canon 1 — All ReguIars shall order their lives in accordance with what is prescribed by the rule which they have professed; Superiors shall sedulously provide that this be done.

Eadem sacrosancta Synodus reformationem prosequens ea quae sequuntur statuenda esse censuit. Quoniam non ignorat sancta Synodus quantum ex monasteriis pie institutis et recte administratis in Ecclesia Dei splendoris atque utilitatis oriatur: necessarium esse censuit quo facilius ac maturius ubi collapsa est vetus et regularis disciplina instauretur et constantius ubi conservata est perseveret praecipere prout hoc decreto praecipit ut omnes regulares tam viri quam mulieres ad regulae quam professi sunt praescriptum vitam instituant et componant atque in primis qua ad suae professionis perfectionem ut obedientiae paupertatis et castitatis ac si quae alia sunt alicuius regulae et ordinis peculiaria vota et praecepta ad eorum respective essentiam necnon ad communem vitam victum et vestitum conservanda pertinentia fideliter observent omnis que cura et diligentia a superioribus adhibeatur tam in capitulis generalibus et provincialibus quam in eorum visitationibus quae suis temporibus facere non praetermittant: ut ab illis non recedatur cum compertum sit ab eis non posse ea quae ad substantiam regularis vitae pertinent relaxari. Si enim illa quae bases sunt et fundamenta totius regularis disciplinae exacte non fuerint conservata: totum corruat aedificium necesse est.

Forasmuch as the holy Synod is not ignorant how much splendour and utility accrue to the Church of God, from monasteries piously instituted and rightly administered; It has,--to the end that the ancient and regular discipline may be the more easily and promptly restored, where it has fallen away, and may be the more firmly maintained, where it has been preserved,--thought it necessary to enjoin, as by this decree It doth enjoin, that all Regulars, as well men, as women, shall order and regulate their lives in accordance with the requirements of the rule which they have professed; and above all that they shall faithfully observe whatsoever belongs to the perfection of their profession, such as the vows of obedience, poverty, and chastity, as also all other vows and precepts that may be peculiar to any rule or order, respectively appertaining to the essential character of each, and which regard the observance of a common mode of living, food, and dress. And all care and diligence shall be used by the Superiors, both in the general and in the provincial Chapters, and in their visitations, which they shall not omit to make in their proper seasons, that these things be not departed from; it being certain, that those things which belong to the substance of a regular life cannot be by them relaxed. For if those things which are the basis and the foundation of all regular discipline be not strictly preserved, the whole edifice must needs fall.

Canon 2 — Property is wholly prohibited to Regulars.

Nemini igitur regularium tam virorum quam mulierum liceat bona immobilia vel mobilia cuiuscumque qualitatis fuerint etiam quovis modo ab eis acquisita tamquam propria aut etiam nomine conventus possidere vel tenere sed statim ea superiori tradantur conventui que incorporentur. Nec deinceps liceat superioribus bona stabilia alicui regulari concedere etiam ad usumfructum vel usum administrationem aut commendam. Administratio autem bonorum monasteriorum seu conventuum ad solos officiales eorundem ad nutum superiorum amovibiles pertineat. Mobilium vero usum ita superiores permittant ut eorum supellex statui paupertatis quam professi sunt conveniat nihil que superflui in ea sit nihil etiam quod sit necessarium eis denegetur. Quodsi quis aliter quidquam tenere deprehensus aut convictus fuerit: is biennio activa et passiva voce privatus sit atque etiam iuxta suae regulae et ordinis constitutiones puniatur.

For no Regular, therefore, whether man, or woman, shall it be lawful to possess, or hold as his own, or even in the name of the convent, any property moveable or immoveable, of what nature soever it may be, or in what way soever acquired; but the same shall be immediately delivered up to the Superior, and be incorporated with the convent. Nor shall it henceforth be lawful for Superiors to allow any real property to any Regular, not even by way of having the interest, or the use, the administration thereof, or in commendam. But the administration of the property of monasteries, or of convents, shall belong to the officers thereof only, removable at the will of their Superiors. The Superiors shall allow the use of moveables, in such manner as that the furniture of their body shall be suitable to the state of poverty which they have professed; and there shall be nothing therein superfluous, but at the same time nothing shall be refused which is necessary for them. But should any one be discovered, or be proved, to possess anything in any other manner, he shall be deprived during two years of his active and passive voice, and also be punished in accordance with the constitutions of his own rule and order.

Canon 3 — All Monasteries save those herein excepted, shall be able to possess real property: the number of persons therein to be determined by the amount of Income, or of Alms. No Monasteries, to be erected without the Bishop's leave.

Concedit sancta Synodus omnibus monasteriis et domibus tam virorum quam mulierum et mendicantium (exceptis domibus fratrum sancti Francisci cappucinorum et eorum qui minorum de observantia vocantur) etiam quibus aut ex constitutionibus suis erat prohibitum aut ex privilegio apostolico non erat concessum: ut deinceps bona immobilia eis possidere liceat. Quodsi aliqua loca ex praedictis quibus auctoritate apostolica similia bona possidere permissum erat eis spoliata sint: eadem omnia illis restituenda esse decernit. In praedictis autem monasteriis et domibus tam virorum quam mulierum bona immobilia possidentibus vel non possidentibus is tantum numerus constituatur ac in posterum conservetur qui vel ex reditibus propriis monasteriorum vel ex consuetis eleemosynis commode possit sustentari. Nec de cetero similia loca erigantur sine episcopi in cuius dioecesi erigenda sunt licentia prius obtenta.

The holy Synod permits that henceforth real property may be possessed by all monasteries and houses, both of men and women, and of mendicants, even by those who were forbidden by their constitutions to possess it, or who had not received permission to that effect by apostolic privilege,-with the exception, however, of the houses of the brethren of St. Francis (called) Capuchins, and those called Minor Observants: and if any of the aforesaid places, to which it has been granted by apostolic authority to possess such property, have been stripped thereof, It ordains that the same shall be wholly restored unto them. But, in the aforesaid monasteries amid houses, as well of men as of women, whether they possess, or do not possess, real property, such a number of inmates only shall be fixed upon and be for the future retained, as can be conveniently supported, either out of the proper revenues of those monasteries, or out of the customary alms; nor shall any such places be henceforth erected, without the permission of the bishop, in whose diocese they are to be erected, being first obtained.

Canon 4 — A Regular shall not, without the permission of his Superior, either place himself at the service of another, or retire from his Monastery: when sent to a University for study he shall reside in a Monastery.

Prohibet sancta Synodus ne quis regularis sine sui superioris licentia praedicationis vel lectionis aut cuiusvis pii operis praetextu subiiciat se obsequio alicuius praelati principis vel universitatis vel communitatis aut alterius cuiuscumque personae seu loci; neque ei aliquod privilegium aut facultas ab aliis super iis obtenta suffragetur. Quodsi contrafecerit tamquam inobediens arbitrio superioris puniatur. Nec liceat regularibus a suis conventibus recedere etiam praetextu ad superiores suos accedendi nisi ab eisdem missi aut vocati fuerint. Qui vero sine praedicto mandato in scriptis obtento repertus fuerit ab ordinariis locorum tamquam desertor sui instituti puniatur. Illi autem qui studiorum causa ad universitates mittuntur in conventibus tantum habitent; alioquin ab ordinariis contra eos procedatur.

The holy Synod forbids, that any Regular, under the pretext of preaching, or lecturing, or of any other pious work, place himself at the service of any prelate, prince, university, community, or of any other person, or place, whatsoever, without permission from his own Superior; nor shall any privilege or faculty, obtained from others in regard hereof avail him anything. But should any one act contrary hereto, he shall be punished as disobedient, at the discretion of his Superior. Nor shall it be lawful for Regulars to withdraw from their own convents, even under the pretext of repairing to their own Superiors; unless they have been sent, or summoned, by them. And whoever shall be found to be without the order aforesaid in writing, shall be punished as a deserter from his Institute by the Ordinaries of the places. As to those who are sent to the universities for the sake of their studies, they shall dwell in convents only; otherwise they shall be proceeded against by the Ordinaries.

Canon 5 — Provision is made for the enclosure and safety of Nuns.

Bonifatii VIII constitutionem quae incipit periculoso renovans sancta Synodus universis episcopis sub obtestatione divini iudicii et interminatione maledictionis aeternae praecipit ut in omnibus monasteriis sibi subiectis ordinaria in aliis vero Sedis Apostolicae auctoritate clausuram sanctimonialium ubi violata fuerit diligenter restitui et ubi inviolata est conservari maxime procurent inobedientes atque contradictores per censuras ecclesiasticas alias que poenas quacumque appellatione postposita compescentes invocato etiam ad hoc si opus fuerit auxilio brachii saecularis. Quod auxilium ut praebeatur omnes christianos principes hortatur sancta Synodus et sub excommunicationis poena ipso facto incurrenda omnibus magistratibus saecularibus iniungit. Nemini autem sanctimonialium liceat post professionem exire a monasterio etiam ad breve tempus quocumque praetextu nisi ex aliqua legitima causa ab episcopo approbanda indultis quibuscumque et privilegiis non obstantibus. Ingredi autem intra saepta monasterii nemini liceat cuiuscumque generis aut conditionis sexus vel aetatis fuerit sine episcopi vel superioris licentia in scriptis obtenta sub excommunicationis poena ipso facto incurrenda. Dare autem tantum episcopus vel superior licentiam debet in casibus necessariis neque alius ullo modo possit etiam vigore cuiuscumque facultatis vel indulti hactenus concessi vel in posterum concedendi. Et quia monasteria sanctimonialium extra moenia urbis vel oppidi constituta malorum hominum praedae et aliis facinoribus sine ulla saepe custodia sunt exposita: curent episcopi et alii superiores si ita videbitur expedire ut sanctimoniales ex eis ad nova vel antiqua monasteria intra urbes vel oppida frequentia reducantur invocato etiam auxilio si opus fuerit brachii saecularis. Impedientes vero vel non obedientes per censuras ecclesiasticas parere compellant.

The holy Synod, renewing the constitution of Boniface VIII., which begins Periculoso, enjoins on all bishops, by the judgment of God to which It appeals, and under pain of eternal malediction, that, by their ordinary authority, in all monasteries subject to them, and in others, by the authority of the Apostolic See, they make it their especial care, that the enclosure of nuns be carefully restored, wheresoever it has been violated, and that it be preserved, wheresoever it has not been violated; repressing, by ecclesiastical censures and other penalties, without regarding any appeal whatsoever, the disobedient and gainsayers, and calling in for this end, if need be, the aid of the Secular arm. The holy Synod exhorts Christian princes to furnish this aid, and enjoins, under pain of excommunication, to be ipso facto incurred, that it be rendered by all civil magistrates. But for no nun, after her profession, shall it be lawful to go out of her convent, even for a brief period, under any pretext whatever, except for some lawful cause, which is to be approved of by the bishop; any indults and privileges whatsoever notwithstanding. And it shall not be lawful for any one, of whatsoever birth, or condition, sex, or age, to enter within the enclosure of a nunnery, without the permission of the bishop, or of the Superior, obtained in writing, under the pain of excommunication to be ipso facto incurred. But the bishop, or the Superior ought to grant this permission in necessary cases only; nor shall any other person be able by any means to grant it, even by virtue of any faculty, or indult, already granted, or that may hereafter be granted. And forasmuch as those convents of nuns which are established outside the walls of a city or town, are exposed, often without any protection, to the robberies and other crimes of wicked men, the bishops and other Superiors shall, if they think it expedient, make it their care that the nuns be removed from those places to new or old convents within cities or popu- [Page 241] lous towns, calling in even, if need be, the aid of the Secular arm. As to those who hinder them or disobey, they shall by ecclesiastical censures compel them to submit.

Note Clausure: Printed "sess. XXIV"; the enclosure of nuns is session XXV, De regularibus, cap. 5.

Canon 6 — Manner of choosing Regular Superiors.

In electione quorumcumque superiorum abbatum temporalium et aliorum officialium ac generalium et abbatissarum atque aliarum praepositarum quo omnia recte et sine ulla fraude fiant: in primis sancta Synodus districte praecipit omnes supradictos eligi debere per vota secreta ita ut singulorum eligentium nomina numquam publicentur. Nec in posterum liceat provinciales aut abbates priores aut alios quoscumque titulares ad effectum electionis faciendae constituere aut voces et suffragia absentium supplere. Si vero contra huius decreti constitutionem aliquis electus fuerit electio irrita sit et is qui ad hunc effectum se in provincialem abbatem aut priorem creari permiserit deinceps ad omnia officia in religione obtinenda inhabilis exsistat facultates que super his concessae eo ipso abrogatae censeantur et si in posterum aliae concedantur tamquam subreptitiae habeantur.

In order that everything may be conducted uprightly and without fraud, in the election of all manner of superiors, temporary abbots, and other officers, and generals, and abbesses, and other superioresses, the holy Synod above all things strictly enjoins, that all the aforesaid ought to be chosen by secret voting, in such wise as that the names of the respective voters shall never be made known. Neither shall it, for the future, be lawful to appoint provincials, abbots, priors, or any other titularies whatsoever, for the purposes of an election that is to take place; nor to supply the place of the voices and suffrages of those who are absent. But should any one be elected contrary to the appointment of this decree, such election shall be invalid; and he who shall have allowed himself, for this object, to be created provincial, abbot, or prior, shall be from that time forth incapable of holding any offices whatsoever in that order; and any faculties that have been granted in this matter shall be looked upon as hereby abrogated; and should any others be granted for the time to come, they shall be regarded as surreptitious.

Canon 7 — In what way, and what manner of, persons are to be chosen as Abbesses, or Superioresses by whatsoever other name; no one shall be appointed over two Nunneries.

Abbatissa et priorissa et quocumque alio nomine praefecta vel praeposita appelletur eligatur non minor annis quadraginta et quae octo annis post expressam professionem laudabiliter vixerit. Quodsi his qualitatibus non reperiatur in eodem monasterio ex alio eiusdem ordinis eligi possit. Si hoc etiam incommodum superiori qui electioni praeest videatur ex iis quae in eodem monasterio annum trigesimum excesserint et quinque saltem annis post professionem recte vixerint episcopo vel alio superiore consentiente eligatur. Duobus vero monasteriis nulla praeficiatur et si qua duo vel plura quocumque modo obtinet cogatur uno excepto intra sex menses cetera resignare. Post id vero tempus nisi resignaverit omnia ipso iure vacent. Is vero qui electioni praeest episcopus sive alius superior claustra monasterii non ingrediatur sed ante cancellorum fenestellam vota singularum audiat vel accipiat. In reliquis serventur singulorum ordinum vel monasteriorum constitutiones.

No one shall be elected as abbess, or prioress,--or by whatsoever other name she who is appointed and placed over the rest, may be called,--who is less than forty years of age, and who has not passed eight of those years in a praiseworthy manner, after having made her profession. But should no one be found in the same convent with these qualifications, one may be elected out of another convent of the same order. But if the superior who presides over the election shall deem even this an inconvenience; with the consent of the bishop, or other superior, there may be one chosen from amongst those, in the same convent, who are beyond their thirtieth year, and who have, since their profession, passed at least five of those years in an upright manner. But no individual shall be set over two convents; and if any one is, in any way, in possession of two or more, she shall, retaining one, be compelled to resign the rest, within six months: but after that period, if she have not resigned, they shall be all ipso jure vacant. And he who presides at the election, whether it be the bishop, or other superior, shall not enter the enclosure of the monastery, but shall listen to, or receive the votes of each, at the little window in the gates. In other particulars, the constitution of each order, or convent, shall be observed.

Canon 8 — In what manner the regulation of Monasteries, which have not ordinary Regular visitors, is to be proceeded with.

Monasteria omnia quae generalibus capitulis aut episcopis non subsunt nec suos habent ordinarios regulares visitatores sed sub immediata Sedis Apostolicae protectione ac directione regi consueverunt: teneantur infra annum a fine praesentis concilii et deinde quolibet triennio sese in congregationes redigere iuxta formam constitutionis Innocentii III in concilio generali quae incipit in singulis ibi que certas regulares personas deputare quae de modo et ordine de praedictis congregationibus erigendis ac statutis in eis exsequendis deliberent et statuant. Quodsi in his negligentes fuerint liceat metropolitano in cuius provincia praedicta monasteria sunt tamquam Sedis Apostolicae delegato eos pro praedictis causis convocare. Quodsi infra limites unius provinciae non sit sufficiens talium monasteriorum numerus ad erigendam congregationem possint duarum vel trium provinciarum monasteria unam facere congregationem. Ipsis autem congregationibus constitutis illarum generalia capitula et ab illis electi praesides vel visitatores eandem habeant auctoritatem in suae congregationis monasteria ac regulares in eis commorantes quam alii praesides ac visitatores in ceteris habent ordinibus. Teneantur que suae congregationis monasteria frequenter visitare et illorum reformationi incumbere et ea observare quae in sacris canonibus et in hoc sacro concilio sunt decreta. Quodsi etiam metropolitano instante praedicta exsequi non curaverint episcopis in quorum dioecesibus loca praedicta sita sunt tamquam Sedis Apostolicae delegatis subdantur.

All monasteries which are not subject to general Chapters, or to bishops, and which have not their own ordinary Regular visitors, but have been accustomed to be governed under the immediate protection and direction of the Apostolic See, shall be bound, within a year from the end of the present Council, and thenceforth every third year, to form themselves into congregations, according to the form of the constitution of Innocent III., beginning In singulis, published in a general Council; and shall there depute certain Regulars to deliberate and ordain as to the mode and order of establishing the congregations aforesaid, and touching the statutes to be therein observed. But should they be negligent in these matters, it shall be lawful for the metropolitan, in whose province the aforesaid monasteries are situated, to convoke them for the above named purposes, as the delegate of the Apostolic See. But if there be not a sufficient number of monasteries, within the limits of one province, for the establishing of such congregation, the monasteries of two or three provinces may form one congregation. And when the said congregations have been established, the general Chapters thereof, and the presidents and visitors elected thereby, shall have the same authority over the monasteries of their own congregation, and over the Regulars dwelling therein, as other presidents and visitors have in other orders; and they shall be bound to visit frequently the monasteries of their own congregation, and to apply themselves to the reformation thereof; and to observe whatsoever things have been decreed in the sacred canons, and in this sacred Council. Also, if, at the instance of the metropolitan, they shall not take measures to execute the above, they shall be subjected to the bishops, in whose dioceses the places aforesaid are situated, as the delegates of the Apostolic See.

Canon 9 — Convents of Nuns immediately subject to the Apostolic See shall be governed by the Bishops; but others, by those deputed in the General Chapters, or by other Regulars.

Monasteria sanctimonialium sanctae Sedi Apostolicae immediate subiecta etiam sub nomine capitulorum s(ancti) Petri vel s(ancti) Ioannis vel alias quomodocumque nuncupentur ab episcopis tamquam dictae sedis delegatis gubernentur non obstantibus quibuscumque. Quae vero a deputatis in capitulis generalibus vel ab aliis regularibus reguntur sub eorum cura et custodia relinquantur.

Those convents of nuns which are immediately subject to the Apostolic See, even those which are called by the name of Chapters of St. Peter, or of St. John, or by whatsoever other name they may be designated, shall be governed by the bishops, as the delegates of the Apostolic See; anything to the contrary notwithstanding. But those which are governed, by persons deputed in general Chapters, or by other Regulars, shall be left under their care and conduct.

Canon 10 — Nuns shall confess and communicate once a month; an extraordinary Confessor shall be assigned them by the Bishop. The Eucharist shall not be reserved within the enclosure of the Convent.

Attendant diligenter episcopi et ceteri superiores monasteriorum sanctimonialium ut in constitutionibus earum admoneantur sanctimoniales ut saltem semel singulis mensibus confessionem peccatorum faciant et sacrosanctam Eucharistiam suscipiant ut eo se salutari praesidio muniant ad omnes oppugnationes daemonis fortiter superandas. Praeter ordinarium autem confessorem alius extraordinarius ab episcopo et aliis superioribus bis aut ter in anno offeratur qui omnium confessiones audire debeat quod vero sanctissimum Christi corpus intra chorum vel saepta monasterii et non in publica Ecclesia conservetur: prohibet sancta Synodus non obstante quocumque indulto aut privilegio.

Bishops and other Superiors of convents of nuns, shall take particular care that the nuns be admonished, in their constitutions, to confess their sins, and to receive the most holy Eucharist, at least once a month, that so they may fortify themselves, by that salutary safeguard, resolutely to overcome all the assaults of the devil. But besides the ordinary confessor, the bishop and other superiors shall, twice or thrice a year, offer them an extraordinary one, whose duty it shall be to hear the confessions of all the nuns. But that the most holy body of Christ be kept within the choir, or the enclosure of the convent, and not in the public church, the holy Synod forbids it; any privilege or indult whatsoever notwithstanding.

Canon 11 — In Monasteries, which are charged with the cure of the souls of laymen, they who exercise that cure shall be subject to the Bishop, and be by him previously examined, with certain exceptions.

In monasteriis seu domibus virorum seu mulierum quibus imminet animarum cura personarum saecularium praeter eas quae sunt de illorum monasteriorum seu locorum familia: personae tam regulares quam saeculares huiusmodi curam exercentes subsint immediate in iis quae ad dictam curam et sacramentorum administrationem pertinent iurisdictioni visitationi et correctioni episcopi in cuius dioecesi sunt sita nec ibi aliqui etiam ad nutum amovibiles deputentur nisi de eiusdem consensu ac praevio examine per eum aut eius vicarium faciendo; excepto monasterio Cluniacensi cum suis limitibus et exceptis etiam iis monasteriis seu locis in quibus abbates generales aut alii regularium superiores iuridictionem episcopalem et temporalem in parochos et parochianos exercent salvo tamen eorum episcoporum iure qui maiorem in praedicta loca vel personas iurisdictionem exercent.

In monasteries, or houses whether of men, or of women, which are charged with the cure of souls of other Secular persons besides those who belong to the household of those monasteries, or places; the individuals, whether Regulars or Seculars, who exercise that cure, shall be immediately subject, in what- soever pertains to the said cure and the administration of the sacraments, to the jurisdiction, visitation, and correction of the bishop in whose diocese those places are situated; nor shall any, not even such as are removable at pleasure, be deputed thereunto, save with the consent of the said bishop, and after having been previously examined by him, or by his vicar; the monastery of Cluny with its limits being excepted; and excepting also monasteries, or places, in which abbots, generals, or the heads of orders, have their usual principal residence; as also the other monasteries, or houses, in which the abbots, or other Superiors or Regulars, exercise episcopal and temporary jurisdiction over the parish priests and their parishioners; saving, however, the right of those bishops who exercise a greater jurisdiction over the places, or persons above-named.

Canon 12 — Episcopal censures, and festivals appointed in the diocese, shall be observed even by Regulars.

Censurae et interdicta nedum a Sede Apostolica emanata sed etiam ab ordinariis promulgata mandante episcopo a regularibus in eorum ecclesiis publicentur atque serventur. Dies etiam festi quos in dioecesi sua servandos idem episcopus praeceperit ab exemptis omnibus etiam regularibus serventur.

Censures and interdicts,-not only those emanating from the Apostolic See, but also those promulgated by the Ordinaries,-shall, upon the bishop's mandate, be published and observed by Regulars in their churches. The festival days also which the said bishop shall order to be observed in his own diocese, shall be kept by all exempted persons, even though Regulars.

Canon 13 — The Bishop shall settle disputes about precedency. Exempted persons, not living in the more strict enclosures, are obliged to attend at public Processions.

Controversias omnes de praecedentia quae persaepe maximo cum scandalo oriuntur inter ecclesiasticas personas tam saeculares quam regulares cum in processionibus publicis tum in his quae fiunt in tumulandis defunctorum corporibus et in deferenda umbella et aliis similibus: episcopus amota omni appellatione et non obstantibus quibuscumque componat. Exempti autem omnes tam clerici saeculares quam regulares quicumque etiam monachi ad publicas processiones vocati accedere compellantur iis tantum exceptis qui in strictiori clausura perpetuo vivunt.

All disputes about precedence, which very often, with very great scandal, arise between ecclesiastics, both Secular and Regular, as well at public processions, as at those which take place in burying the dead, or carrying the canopy, and on other such occasions, the bishop shall settle, without regarding any appeal; anything to the contrary notwithstanding. And all exempted persons whatsoever, as well Secular as Regular clerics, and even monks, on being summoned to public processions, shall be obliged to attend; those only being excepted who always live in more strict enclosure.

Canon 14 — By whom punishment is to be inflicted on a Regular who sins publicly.

Regularis non subditus episcopo qui intra claustra monasterii degit et extra ea ita notorie deliquerit ut populo scandalo sit episcopo instante a suo superiore intra tempus ab episcopo praefigendum severe puniatur ac de punitione episcopum certiorem faciat; sin minus a suo superiore officio privetur et delinquens ab episcopo puniri possit.

A Regular who, not being subject to the bishop, and residing within the enclosure of a monastery, has out of that enclosure, transgressed so notoriously as to be a scandal to the people, shall, at the instance of the bishop, be severely punished by his own Superior, within such time as the bishop shall appoint; and the Superior shall certify to the bishop that the punishment has been inflicted: otherwise he shall be himself deprived of his office by his own Superior, and the delinquent may be punished by the bishop.

Canon 15 — Profession shall not be made except after a year 's probation, and at the age of sixteen years completed.

In quacumque religione tam virorum quam mulierum professio non fiat ante sextum decimum annum expletum nec qui minori tempore quam per annum post susceptum habitum in probatione steterit ad professionem admittatur. Professio autem antea facta sit nulla nullam que inducat obligationem ad alicuius regulae vel religionis vel ordinis observationem aut ad alios quoscumque effectus.

In no religious order whatever, shall the profession, whether of men or women, be made before the age of sixteen years is completed; nor shall any one be admitted to profession, who has been less than a year under probation from the time of taking the habit. And any profession made sooner than this shall be null; and shall not superinduce any obligation to the observance of any rule, or of any religious body, or order; or entail any other effects whatsoever.

Canon 16 — Any renunciation made, or obligation entered into, previous to the two months' nearest Profession, shall be null. The probation ended, the Novices shall either be professed, or dismissed. In the Religious order of Clerks of the Society of Jesus nothing is innovated. No part of the property of a Novice shall be given to a Monastery before Profession.

Nulla quoque renuntiatio aut obligatio antea facta etiam cum iuramento vel in favorem cuiuscumque causae piae valeat nisi cum licentia episcopi sive eius vicarii fiat intra duos menses proximos ante professionem ac non alias intelligatur effectum suum sortiri nisi secuta professione; aliter vero facta etiamsi cum huius favoris expressa renuntiatione etiam iurata sit irrita et nullius effectus. Finito tempore novitiatus superiores novitios quos habiles invenerint ad profitendum admittant aut e monasterio eos eiiciant. Per haec tamen sancta Synodus non intendit aliquid innovare aut prohibere quin religio clericorum societatis Iesu iuxta pium eorum institutum a sancta Sede Apostolica approbatum Domino et eius Ecclesiae inservire possint. Sed neque ante professionem excepto victu et vestitu novitii vel novitiae illius temporis quo in probatione est quocumque praetextu a parentibus vel propinquis aut curatoribus eius monasterio aliquid ex bonis eiusdem tribuatur ne hac occasione discedere nequeat quod totam vel maiorem partem substantiae suae monasterium possideat nec facile si discesserit id recuperare possit. Quin potius praecipit sancta Synodus sub anathematis poena dantibus et recipientibus ne hoc ullo modo fiat et ut abeuntibus ante professionem omnia restituantur quae sua erant. Quod ut recte fiat episcopus etiam per censura ecclesiasticas si opus fuerit compellat.

Further, no renunciation made, or obligation entered into, sooner than this, even though upon oath, or in favour of any pious object whatsoever, shall be valid, unless it be made with permission of the bishop, or of his vicar, within the two months immediately preceding profession; and it shall not otherwise be understood as obtaining effect, unless the profession have followed thereupon: but if made in any other manner, even though with the express renunciation, even upon oath, of this privilege, it shall be invalid and of no effect. When the period of the noviciate is ended, the Superiors shall admit those novices, whom they have found qualified, to profession; or they shall dismiss them from the monastery. By these things, however, the Synod does not intend to make any innovation, or prohibition, so as to hinder the Religious Order of Clerks of the Society of Jesus from being able to serve God and His church, in accordance with their pious institute, approved of by the holy Apostolic See. Also, before the profession of a novice, whether male, or female, nothing shall be given to the monastery out of the property of the same, either by parents, relatives, or guardians under any pretext whatever, except for food and clothing, for the time that they are under probation; lest the said novice may be unable to leave on this account,--that the monastery is in possession of the whole, or of the greater part of his substance; and he may not easily be able to recover it, if he should leave. Yea rather the holy Synod enjoins, under the pain of anathema on the givers and receivers, that this be nowise done; and that, to those who leave before their profession, every thing that was theirs be restored to them. And the bishop shall, if need be, enforce by ecclesiastical censures that this be performed in a proper manner.

Canon 17 — If a girl, who is more than twelve years of age, wish to take the Regular Habit, she shall be questioned by the Ordinary, and again before Profession.

Libertati professionis virginum Deo dicandarum prospiciens sancta Synodus statuit atque decernit ut si puella quae habitum regularem suscipere voluerit maior duodecim annis sit non ante eum suscipiat nec postea ipsa vel alia professionem emittat quam exploraverit episcopus vel eo absente vel impedito eius vicarius aut aliquis eorum sumptibus ab eis deputatus virginis voluntatem diligenter an coacta an seducta sit an sciat quid agat; et si voluntas eius pia ac libera cognita fuerit habuerit que conditiones requisitas iuxta monasterii illius et ordinis regulam necnon monasterium fuerit idoneum: libere ei profiteri liceat; cuius professionis tempus ne episcopus ignoret teneatur praefecta monasterio eum ante mensem certiorem facere. Quod si praefecta certiorem episcopum non fecerit quamdiu episcopo videbitur ab officio suspensa sit.

The holy Synod, having in view the freedom of the profession on the part of virgins who are to be dedicated to God, ordains and decrees, that if a girl, being more than twelve years of age, desire to take the religious habit, she shall not take that habit, neither shall she, nor any other, at a later period, make her profession, until the bishop,--or, if he be absent, or hindered, his vicar, or some one deputed thereunto by them, and at their expense,--has carefully examined into the inclination of the virgin, whether she has been compelled or enticed thereunto, or knows what she is doing; and if her will be found to be pious and free, and she have the qualifications required by the rule of that convent and order; and if also the convent be a suitable one; it shall be free for her to make her profession. And that the bishop may not be in ignorance as to the time of profession, the Superioress of the convent shall be bound to give him notice thereof a month beforehand; but if she do not acquaint him therewith, she shall be suspended from her office, for as long a period as the bishop shall think fit.

Canon 18 — No one shall, except in the cases by law expressed, compel a woman to enter a Monastery; or prevent her, if she desire to enter. The constitutions of the Penitents, or Convertites, shall all be preserved.

Anathemati sancta Synodus subiicit omnes et singulas personas cuiuscumque qualitatis vel conditionis fuerint tam clericos quam laicos saeculares vel regulares atque etiam qualibet dignitate fungentes si quomodocumque coegerint aliquam virginem vel viduam aut aliam quamcumque mulierem invitam praeterquam in casibus in iure expressis ad ingrediendum monasterium vel ad suscipiendum habitum cuiuscumque religionis vel ad emittendam professionem; qui que consilium auxilium vel favorem dederint qui que scientes eam non sponte ingredi monasterium aut habitum suscipere aut professionem emittere: quoquo modo eidem actui vel praesentiam vel consensum vel auctoritatem interposuerint. Simili quoque anathemati subiicit eos qui sanctam virginum vel aliarum mulierum voluntatem vel accipiendi vel voti emittendi quoquo modo sine iusta causa impedierint. Ea que omnia et singula quae ante professionem vel in ipsa professione fieri oportet serventur non solum in monasteriis subiectis episcopo sed et in aliis quibuscumque. Ab his tamen excipiuntur mulieres quae poenitentes aut convertitae appellantur in quibus constitutiones earum serventur.

The holy Synod places under anathema all and singular those persons, of what quality or condition soever they may be, whether clerics or laymen, Seculars or Regulars, or with whatsoever dignity invested, who shall, in any way whatever, force any virgin, or widow, or any other woman whatsoever,--except in the cases provided for by law,--to enter a convent against her will, or to take the habit of any religious order, or to make her profession; as also all those who lend their counsel, aid, or countenance thereunto; and those also who, knowing that she does not enter into the convent voluntarily, or voluntarily take the habit, or make her profession, shall, in any way, interfere in that act, by their presence, or consent, or authority. It also subjects to a like anathema those who shall, in any way, without a just cause, hinder the holy wish of virgins, or other women, to take the veil, or make their vows. And all and singular those things which ought to be done before profession, or at the profession itself, shall be observed not only in convents subject to the bishop, but also in all others whatsoever. From the above, however, are excepted those women who are called penitents, or convertites; in whose regard their constitutions shall be observed.

Canon 19 — How to proceed in cases of pretended invalidity of profession.

Quicumque regularis praetendat se per vim et metum ingressum esse religionem aut etiam dicat ante aetatem debitam professum fuisse aut quid simile velit que habitum dimittere quacumque de causa aut etiam cum habitu discedere sine licentia superiorum: non audiatur nisi intra quinquennium tantum a die professionis et tunc non aliter nisi causas quas praetenderit deduxerit coram superiore suo et ordinario. Quod si ante habitum sponte dimiserit nullatenus ad allegandum quamcumque causam admittatur sed ad monasterium redire cogatur et tamquam apostata puniatur; interim vero nullo privilegio suae religionis iuvetur. Nemo etiam regularis cuiuscumque facultatis vigore transferatur ad laxiorem religionem nec detur licentia cuiquam regulari occulte ferendi habitum suae religionis.

No Regular soever, who shall pretend that he entered into a religious order through compulsion and fear; or shall even allege that he made his profession before the proper age; or the like; and would fain lay aside his habit, be the cause what it may; or would even withdraw with his habit without the permission of his superior; shall be listened to, unless it be within five years only from the day of his profession, and not then either, unless he has produced before his own superior, and the Ordinary, the reasons which he alleges. But if, before doing this, he has of his own accord laid aside his habit; he shall in no wise be admitted to allege any cause whatever; but shall be compelled to return to his monastery, and be punished as an apostate; and meanwhile he shall not have the benefit of any privilege of his order. Also, no Regular shall, by virtue of any manner of faculty, be transferred to an order less rigid; nor shall permission be granted to any Regular to wear in secret the habit of his order.

Canon 20 — Superiors of orders not subject to bishops shall visit and correct inferior Monasteries, even though held in commendam.

Abbates qui sunt ordinum capita ac ceteri praedictorum ordinum superiores episcopis non subiecti quibus est in alia inferiora monasteria prioratus ve legitima iurisdictio: eadem illa sibi subdita monasteria et prioratus suo quisque loco atque ordine ex officio visitent etiam si commendata exsistant; quae cum ordinum suorum capitibus subsint declarat sancta Synodus in iis quae alias de visitatione monasteriorum commendatorum definita sunt non esse comprehensa teneantur que quicumque praedictorum ordinum monasteriis praesunt praedictos visitatores recipere et illorum ordinationes exsequi. Ipsa quoque monasteria quae sunt ordinum capita iuxta sanctae Sedis Apostolicae et cuiusque ordinis constitutiones visitentur et quamdiu durabunt huiusmodi commendae priores claustrales aut in prioratibus conventum habentibus subpriores qui correctiones et spirituale regimen exercent a capitulis generalibus vel ipsorum ordinum visitatoribus instituantur. In ceteris omnibus praefatorum ordinum privilegia et facultates quae ipsorum personas loca et iura concernunt firma sint et illaesa.

Abbots, who are heads of orders, and the other Superiors of the aforesaid orders, who are not subject to bishops, but have a lawful jurisdiction over other inferior monasteries, or priories, shall, each in his own place and order, visit officially the said monasteries and priories that are subject to them, even though held in commendam: which, for as much as they are subject to the heads of their own orders, the holy Synod declares that they are not to be included in what has been elsewhere decreed relative to the visitation of monasteries held in commendam; and those who preside over monasteries of the orders aforesaid shall be bound to receive the above-named visitors, and to execute their orders. Also, those monasteries themselves which are the heads of orders, shall be visited conformably to the constitutions of the holy Apostolic See, and of each several order. And so long as the said commendatary monasteries shall continue, there shall be appointed, by the general Chapters, or by the visitors of the said orders, priors claustral, or sub-prior in those priories that are conventual, who shall exercise spiritual authority, and correction. In all other things the privileges and faculties of the above-named orders, as regards the persons, places, and rights thereof, shall remain firm and inviolate.

Canon 21 — Over Monasteries, Religious of that same order shall be appointed.

Cum pleraque monasteria etiam abbatiae prioratus et praepositurae ex mala eorum quibus commissa fuerunt administratione non levia passa fuerint tam in spiritualibus quam temporalibus detrimenta: cupit sancta Synodus ea ad congruam monasticae vitae disciplinam omnino revocare. Verum adeo dura difficilis que est praesentium temporum conditio ut nec statim omnibus nec commune ubique quod optaret remedium possit adhiberi. Ut tamen nihil praetermittat unde praedictis salubriter aliquando provideri possit: primum quidem confidit summum Romanum Pontificem pro sua pietate et prudentia curaturum quantum haec tempora ferre posse viderit ut iis quae nunc commendata reperiuntur et quae suos conventus habent regulares personae eiusdem ordinis expresse professae et quae gregi praeire et praeesse possint praeficiantur. Quae vero in posterum vacabunt non nisi regularibus spectatae virtutis et sanctitatis conferantur. Quo ad eo vero monasteria quae capita sunt ac primates ordinum sive abbatiae sive prioratus filiae illorum capitum nuncupantur: teneantur illi qui in praesenti ea in commendam obtinent nisi sit eis de regulari successore provisum infra sex menses religionem illorum ordinum propriam solemniter profiteri aut iis cedere; alias commendae praedictae ipso iure vacare censeantur. Ne autem in praedictis omnibus et singulis fraus aliqua adhiberi possit: mandat sancta Synodus ut in provisionibus dictorum monasteriorum qualitas singulorum nominatim exprimatur aliter que facta provisio subreptitia esse censeatur nulla que subsequenti possessione etiam triennali adiuvetur.

Whereas very many monasteries, even abbeys, priories, and provostries, have suffered no slight injury, both in spirituals and temporals, through the mal-administration of those to whom they have been entrusted, the holy Synod would fain by every means restore them to a discipline suitable to a monastic life. But the present state of the times is so fraught with hindrances and difficulties that a remedy can neither be applied at once to all, nor common to all places, as It could desire; nevertheless, that It may not omit anything which may in time be used in wholesomely providing against the evils aforesaid, It trusts in the first place, that the most holy Roman Pontiff will, of his piety and prudence, make it his care,-as far as he sees that the times will permit,--that over those monasteries which are at present held in commendam, and which are conventual, there be appointed Regulars, expressly professed of the same order, and capable of guiding and of governing the flock. And as to such as shall become vacant hereafter, they shall be conferred solely on Regulars of distinguished virtue and holiness. But as regards those monasteries which are the heads and chiefs of orders, be the filiations thereof called abbeys or priories, those who hold them at present in commendam shall be bound,-unless provision be made for a Regular successor thereunto,-- either to make, within six months, a solemn profession of the religious life which is peculiar to the said orders, or to resign; otherwise the places aforesaid held in commendam shall be accounted ipso jure vacant. But, lest any fraud may be used as regards all and singular the aforesaid matters, the holy Synod ordains, that in the appointments to the said monasteries, the quality of each individual be specifically expressed; and any appointment made otherwise shall be accounted surreptitious, and shall not be rendered valid by any subsequent possession, even though extending over three years.

Canon 22 — The Decrees touching the Reformation of Regulars shall be carried into execution at once by all.

Haec omnia et singula in superioribus decretis contenta observari sancta Synodus praecipit in omnibus coenobiis ac monasteriis collegiis ac domibus quorumcumque monachorum ac regularium necnon quarumcumque sanctimonialium virginum ac viduarum etiam si illae sub gubernio militiarum etiam Hierosolymitanae vivant et quocumque nomine appellentur sub quacumque regula vel constitutionibus et sub custodia vel gubernatione vel quavis subiectione aut annexione vel dependentia cuiuscumque ordinis mendicantium vel non mendicantium vel aliorum regularium monachorum aut canonicorum quorumcumque; non obstantibus eorum omnium et singulorum privilegiis sub quibuscumque formulis verborum conceptis ac mare magnum appellatis etiam in fundatione obtentis necnon constitutionibus et regulis etiam iuratis atque etiam consuetudinibus vel praescriptionibus etiam immemorabilibus. Si qui vero regulares tam viri quam mulieres sunt qui sub arctiori regula vel statutis vivunt (excepta facultate habendi bona stabilia in communi): eos ab eorum instituto et observantia sancta Synodus amovere non intendit. Et quia sancta Synodus desiderat ut omnia et singula supradicta quamprimum exsecutioni demandentur: praecipit omnibus episcopis in monasteriis sibi subiectis et in omnibus aliis ipsis in superioribus decretis specialiter commissis atque omnibus abbatibus ac generalibus et aliis superioribus ordinum supradictorum: ut statim praedicta exsequantur; et si quid exsecutioni mandatum non sit episcoporum negligentiam concilia provincialia suppleant et coerceant. Regularium vero capitula provincialia et generalia et in defectum capitulorum generalium concilia provincialia per deputationem aliquorum eiusdem ordinis provideant. Hortatur etiam sancta Synodus omnes reges principes res publicas et magistratus et in virtute sanctae obedientiae praecipit ut velint praedictis episcopis abbatibus ac generalibus et ceteris praefectis in superius contentae reformationis exsecutione suum auxilium et auctoritatem interponere quoties fuerint requisiti ut sine ullo impedimento praemissa recte exsequantur ad laudem Dei omnipotentis.

The holy Synod enjoins, that all and singular the matters contained in the foregoing decrees be observed in all convents and monasteries, colleges, and houses of all monks and religious whatsoever, as also of all religious virgins and widows soever, even though living under the conduct of the military orders, of the order even (of St. John) of Jerusalem, and by what name soever they may be designated, under whatsoever rule or constitutions they may be, or under the care or government of, or in subjection to, union with, or dependence on, any order whatsoever, whether of mendicants, or not mendicants, or of other Regular monks, or canons of whatsoever kind : any privileges whatsoever of all and each of the above-named, under whatsoever form of words expressed, even those called mare magnum, even those obtained at their foundation, as also any constitutions and rules whatsoever, even though sworn to, and any customs, or prescriptions whatsoever, even though immemorial, to the contrary notwithstanding. But, if there be any Regulars, whether men or women, who are living under stricter rule or statutes, the holy Synod does not intend to withdraw them from their institute and observance, except as to the power of possessing real property in common. And forasmuch as the holy Synod desires that all and singular the things aforesaid be put in execution as soon as possible, It enjoins on all bishops that, in the monasteries which are subject to them, as also in all the rest specially committed to them in the preceding decrees; and on all abbots, and generals, and other Superiors of the above-named orders; that they forthwith put in execution the matters aforesaid, and if there be anything which is not carried into execution, the provincial Councils shall remedy, and punish the negligence of the bishops; and that of Regulars, their provincial and general Chapters; and, in default of general Chapters, the provincial Councils shall, by deputing certain persons belonging to the same order, provide herein. The holy Synod also exhorts all kings, princes, republics, and magistrates, and by virtue of holy obedience commands them, to vouchsafe to interpose, as often as requested, their help and authority in support of the aforesaid bishops, abbots, generals, and other superiors in the execution of the things comprised above, that so they may, without any hindrance, rightly execute the preceding matters to the praise of Almighty God.

Canon 1 — Cardinals and all Prelates of the churches shall be content with modest furniture and a frugal table: they shall not enrich their relatives or domestics out of the property of the Church.

Optandum est ut ii qui episcopale ministerium suscipiunt quae suae sint partes agnoscant ac se non ad propria commoda non ad divitias aut luxum sed ad labores et sollicitudines pro Dei gloria vocatos esse intelligant. Nec enim dubitandum est et fideles reliquos ad religionem innocentiam que facilius inflammandos si praepositos suos viderint non ea quae mundi sunt sed animarum salutem ac coelestem patriam cogitantes. Haec cum ad restituendam ecclesiasticam disciplinam praecipua esse sancta Synodus animadvertat: admonet episcopos omnes ut se cum ea saepe meditantes factis etiam ipsis ac vitae actionibus quod est veluti perpetuum quoddam praedicandi genus se muneri suo conformes ostendant. In primis vero ita mores suos omnes componant ut reliqui ab eis frugalitatis modestiae continentiae ac quae nos tantopere commendat Deo sanctae humilitatis exempla petere possint. Quapropter exemplo patrum nostrorum in concilio Carthaginensi non solum iubet ut episcopi modesta suppellectili et mensa ac frugali victu contenti sint verum etiam in reliquo vitae genere ac tota eius domo caveant ne quid appareat quod a sancto hoc instituto sit alienum quodque non simplicitatem Dei zelum ac vanitatum contemptum prae se ferat. Omnino vero eis interdicit ne ex reditibus Ecclesiae consanguineos familiares ve suos augere studeant cum et apostolorum canones prohibeant ne res ecclesiasticas quae Dei sunt consanguineis donent sed si pauperes sint iis ut pauperibus distribuant eas autem non distrahant nec dissipent illorum causa. Immo quam maxime potest eos sancta Synodus monet ut omnem humanum hunc erga fratres nepotes propinquos que carnis affectum unde multorum malorum in Ecclesia seminarium exstat penitus deponant. Quae vero de episcopis dicta sunt eadem non solum in quibuscumque beneficia ecclesiastica tam saecularia quam regularia obtinentibus pro gradus sui conditione observari sed et ad sanctae Romanae Ecclesiae cardinales pertinere decernit quorum consilio apud sanctissimum Romanum Pontificem cum universalis Ecclesiae administratio nitatur nefas videri potest non iis etiam virtutum insignibus ac vivendi disciplina eos fulgere quae merito omnium in se oculos convertant.

It is to be wished, that those who undertake the office of a bishop should understand what their portion is; and comprehend that they are called, not to their own convenience, not to riches or luxury, but to labours and cares for the glory of God. For it is not to be doubted, that the rest of the faithful also will be more easily excited to religion and innocence, if they shall see those who are set over them, not fixing their thoughts on the things of this world, but on the salvation of souls, and on their heavenly country. Wherefore the holy Synod, being minded that these things are of the greatest importance towards restoring ecclesiastical discipline, admonishes all bishops, that, often meditating thereon, they show themselves conformable to their office, by their actual deeds, and the actions of their lives; which is a kind of perpetual sermon; but above all that they so order their whole conversation, as that others may thence be able to derive examples of frugality, modesty, continency, and of that holy humility which so much recom mends us to God. Wherefore, after the example of our fathers in the Council of Carthage, It not only orders that bishops be content with modest furniture, and a frugal table and diet, but that they also give heed that in the rest of their manner of living, and in their whole house, there be nothing seen that is alien from this holy institution, and which does not manifest simplicity, zeal towards God, and a contempt of vanities. Also, It wholly forbids them to strive to enrich their own kindred or domestics out of the revenues of the church: seeing that even the canons of the Apostles forbid them to give to their kindred the property of the church, which belongs to God; but if their kindred be poor, let them distribute to them thereof as poor, but not misapply, or waste, it for their sakes : yea, the holy Synod, with the utmost earnestness, admonishes them completely to lay aside all this human and carnal affection towards brothers, nephews and kindred, which is the seed-plot of many evils in the church. And what has been said of bishops, the same is not only to be observed by all who hold ecclesiastical benefices, whether Secular or Regular, each according to the nature of his rank, but the Synod decrees that it also regards the cardinals of the holy Roman Church; for whereas, upon their advice to the most holy Roman Pontiff, the administration of the universal Church depends, it would seem to be a shame, if they did not at the same time shine so pre-eminent in virtue and in the discipline of their lives, as deservedly to draw upon themselves the eyes of all men.

Canon 2 — By whom individually the Decrees of the Council are to be solemnly received; and by whom a profession of faith is to be made.

Cogit temporum calamitas et invalescentium haeresum malitia ut nihil sit praetermittendum quod ad populorum aedificationem et catholicae fidei praesidium videatur posse pertinere. Praecipit igitur sancta Synodus patriarchis primatibus archiepiscopis episcopis et omnibus aliis qui de iure vel consuetudine in concilio provinciali interesse debent ut in ipsa prima synodo provinciali post finem praesentis concilii habenda ea omnia et singula quae ab hac sancta Synodo diffinita et statuta sunt palam recipiant necnon veram obedientiam summo Romano Pontifici spondeant et profiteantur simul que haereses omnes a sacris canonibus et generalibus conciliis praesertim que ab hac eadem synodo damnatas publice detestentur et anathematizent. Idem que in posterum quicumque in patriarchas primates archiepiscopos episcopos que promovendi in prima synodo provinciali in qua ipsi interfuerint omnino observent. Quod si quis ex supradictis omnibus quod absit renuerit episcopi comprovinciales statim summum Romanum Pontificem admonere sub poena divinae indignationis teneantur. Interim que ab eiusdem communione abstineant. Ceteri vero omnes sive in praesenti sive in futurum beneficia ecclesiastica habituri et qui in synodo dioecesana convenire debent: idem ut supra in ea synodo quae primo quoque tempore celebrabitur faciant et observent; alias secundum formam sacrorum canonum puniantur. Ad haec omnes ii ad quos universitatum et studiorum generalium cura visitatio et reformatio pertinet diligenter curent ut ab eisdem universitatibus canones et decreta huius sanctae Synodi integre recipiantur ad eorum que normam magistri doctores et alii in eisdem universitatibus ea quae catholicae fidei sunt doceant et interpretentur se que ad hoc institutum initio cuiuslibet anni solemni iuramento obstringant; sed et si aliqua alia in praedictis universitatibus correctione et reformatione digna fuerint ab eisdem ad quos spectat pro religionis et disciplinae ecclesiasticae augmento emendentur et statuantur. Quae vero universitates immediate summi Romani Pontificis protectioni et visitationi sunt subiectae has sua beatitudo per eius delegatos eadem qua supra ratione et prout ei utilius visum fuerit salubriter visitari et reformari curabit.

The calamitousness of the times, and the malignity of the increasing heresies demand, that nothing be left undone which may seem in any wise capable of tending to the edification of the people, and to the defence of the Catholic faith. Wherefore the holy Synod enjoins on patriarchs, primates, archbishops, bishops, and all others, who, of right or custom, ought to be present at the provincial Council, that, in the very first provincial Synod that shall be held after the close of this Council, they publicly receive all and singular the things that have been defined and ordained by this holy Synod; as also that they promise and profess true obedience to the Sovereign Roman Pontiff; and at the same time publicly express their detestation of and anathematize all the heresies that have been condemned by the sacred canons and general councils, and especially by this same Synod. And henceforth, all those who shall be promoted to be patriarchs, primates, archbishops, and bishops, shall strictly observe the same in the first provincial Synod at which they shall be present. And should any one of all the aforesaid refuse, which God forbid, the bishops of the same province shall be bound, under pain of the divine indignation, at once to give notice thereof to the Sovereign Roman Pontiff, and shall meanwhile abstain from communion with that person. And all others, who now hold, or shall hereafter hold, ecclesiastical benefices, and whose duty it is to be present at the diocesan Synod, shall do and observe the same, as above set down, on the very first occasion that the synod shall be held, otherwise they shall be punished according to the form of the sacred canons. Moreover, all those to whom belong the charge, visitation, and reformation of universities and of (places of) general studies, shall diligently take care that the canons and decrees of this holy Synod be, by the said universities, wholly received; and that the masters, doctors, and others, in the said universities, interpret and teach those things which are of Catholic faith, in conformity therewith; and that at the beginning of each year they bind themselves by solemn oath to this procedure. And also if there be any other things that need correction and reformation in the universities aforesaid, they shall be reformed and regulated by those whom it regards, for the advancement of religion and of ecclesiastical discipline. But as regards those universities which are immediately under the protection of the Sovereign Pontiff, and are subject to his visitation, his Blessedness will take care that they be, by his delegates, wholesomely visited and reformed in the manner aforesaid, and as shall seem to him most advantageous.

Canon 3 — The sword of excommunication is not to be rashly used: when an execution can be made on property or person, censures are to be abstained from: the civil magistrates shall not interfere herein.

Quamvis excommunicationis gladius nervus sit ecclesiasticae disciplinae et ad continendos in officio populos valde salutaris: sobrie tamen magna que circumspectione exercendus est cum experientia doceat si temere aut levibus ex rebus incutiatur magis contemni quam formidari et perniciem potius parere quam salutem. Quapropter excommunicationes illae quae monitionibus praemissis ad finem revelationis ut aiunt aut pro deperditis seu subtractis rebus ferri solent a nemine prorsus praeterquam ab episcopo decernantur et tunc non alias quam ex re non vulgari causa que diligenter ac magna maturitate per episcopum examinata quae eius animum moveat; nec ad eas concedendas cuiusvis saecularis etiam magistratus auctoritate adducatur sed totum hoc in eius arbitrio et conscientia sit positum quando ipse pro re loco persona aut tempore eas decernendas esse iudicaverit. In causis vero iudicialibus mandatur omnibus iudicibus ecclesiasticis cuiuscumque dignitatis exsistant ut quandocumque exsecutio realis vel personalis in qualibet parte iudicii propria auctoritate ab ipsis fieri poterit abstineant se tam in procedendo quam definiendo a censuris ecclesiasticis seu interdicto; sed liceat eis si expedire videbitur in causis civilibus ad forum ecclesiasticum quomodolibet pertinentibus contra quoscumque etiam laicos per mulctas pecuniarias quae locis piis ibi exsistentibus eo ipso quod exactae fuerint assignentur seu per captionem pignorum personarum que districtionem per suos proprios aut alienos exsecutores faciendam sive etiam per privationem beneficiorum alia que iuris remedia procedere et causas diffinire. Quodsi exsecutio realis vel personalis adversus reos hac ratione fieri non poterit sit que erga iudicem contumacia: tunc eos etiam anathematis mucrone arbitrio suo praeter alias poenas ferire poterit. In causis quoque criminalibus ubi exsecutio realis vel personalis ut supra fieri poterit erit a censuris abstinendum; sed si dictae exsecutioni facile locus esse non possit licebit iudici hoc spirituali gladio in delinquentes uti si tamen delicti qualitas praecedente bina saltem monitione etiam per edictum id postulet. Nefas autem sit saeculari cuilibet magistratui prohibere ecclesiastico iudici ne quem excommunicet aut mandare ut latam excommunicationem revocet sub praetextu quod contenta in praesenti decreto non sint observata: cum non ad saeculares sed ad ecclesiasticos haec cognitio pertineat. Excommunicatus vero quicumque si post legitimas monitiones non resipuerit non solum ad sacramenta et communionem fidelium ac familiaritatem non recipiatur sed si obdurato animo censuris annexus in illis per annum insorduerit etiam contra eum tamquam de haeresi suspectum procedi possit.

Although the sword of excommunication is the very sinews of ecclesiastical discipline, and very salutary for keeping the people in their duty, yet it is to be used with sobriety and great circumspection; seeing that experience teaches, that if it be rashly or for slight causes wielded, it is more despised than feared, and produces ruin rather than safety. Wherefore, those excommunications, which, after certain admonitions, are wont to be issued with the view as it is termed, of causing a revelation, or on account of things that have been lost or stolen, shall be issued by no one whomsoever, but the bishop; and not then, otherwise than on account of some circumstance of no common kind which moves the mind of the bishop thereunto, after the cause has been by him diligently and very maturely weighed; nor shall he be induced to grant the said excommunications by the authority of any Secular person whatever, even though a magistrate; but the whole shall be left to his own judgment and [Page 257] conscience, when, considering the circumstances, the place, the person, or the time, he shall himself judge that such are to be resolved on. As regards judicial causes, it is enjoined on all ecclesiastical judges, of whatsoever dignity they may be, that, both during the proceedings, and in giving judgment, they abstain from ecclesiastical censures, or interdict, as often as an execution on the person or property can, in each stage of the process, be effected by them of their own proper authority; but in civil causes, which in any way belong to the ecclesiastical court, it shall be lawful for them, if they judge it expedient, to proceed against all persons whatsoever, even laymen, and to terminate suits, by means of pecuniary fines, which, by the very fact of being levied, shall be assigned to the pious places there existing; or by distress upon the goods, or arrest of the person, to be made either by their own, or other officers; or even by deprivation of benefices, and other remedies at law. But if the execution cannot be made in this way, either upon the person, or goods, of the guilty, and there be contumacy towards the judge, he may then, in addition to the other penalties, smite them also with the sword of anathema, if he think fit. In like manner in criminal causes, wherein an execution can as above be effected upon the person or goods, the judge shall abstain from censures; but, if that execution cannot easily be made, it shall be lawful for the judge to employ the said spiritual sword against delinquents; provided however the character of the offence so require, and after two monitions at least, and this by public notice. And it shall not be lawful for any civil magistrate, to prohibit an ecclesiastical judge from excommunicating any individual; or to command that he revoke an excomnunication that has been issued; under pretext that the things contained in the present decree have not been observed; whereas the cognizance hereof does not appertain to Seculars, but to ecclesiastics. And every excommunicated person, who, after the lawful monitions, does not repent, shall not only not be received to the sacraments, and to communion, and intercourse with the faithful, but, if, being bound with censures, he shall, with obdurate heart, remain for a year in the defilement thereof, he may even be proceeded against as suspected of heresy.

Canon 4 — Where the number of Masses to be celebrated is excessive, Bishops, Abbots, and Generals, shall make such regulation as shall seem to them expedient.

Contingit saepe in quibusdam ecclesiis vel tam magnum Missarum celebrandarum numerum ex variis defunctorum relictis impositum esse ut illis pro singulis diebus a testatoribus praescriptis nequeat satisfieri; vel eleemosynam huiusmodi pro illis celebrandis adeo tenuem esse ut non facile inveniatur qui velit huic se muneri subiicere unde depereunt piae testantium voluntates et eorum conscientias ad quos praedicta spectant onerandi occasio datur. Sancta Synodus cupiens haec ad pios usus relicta quo plenius et utilius potest impleri: facultatem dat episcopis ut in synodo dioecesana item que abbatibus et generalibus ordinum ut in suis capitulis generalibus re diligenter perspecta possint pro sua conscientia in praedictis ecclesiis quas hac provisione indigere cognoverint statuere circa haec quidquid magis ad Dei honorem et cultum atque ecclesiarum utilitatem viderint expedire ita tamen ut eorum semper defunctorum commemoratio fiat qui pro suarum animarum salute legata ea ad pios usus reliquerunt.

It frequently happens, in divers churches, either that so great a number of masses is required to be celebrated on account of various legacies from persons deceased, that it is not possible to comply therewith on the particular days prescribed by the testators; or, that the alms left for the celebration thereof is so slight that it is not easy to find any one willing to undertake the duty; whereby the pious intentions of the testators are frustrated, and occasion is given for burthening the consciences of those who are concerned in the aforesaid obligations. The holy Synod, being desirous that these legacies for pious uses be satisfied in the most complete and useful manner possible, empowers bishops in diocesan Synod, and likewise abbots and generals of orders in their general Chapters, to ordain, in regard hereof, whatsoever in their consciences they shall, upon a diligent examination of the circumstances, judge to be most expedient for God's honour and worship, and the good of the churches, in those churches aforesaid which they shall find stand in need of some regulation in this matter, in such wise however that a commemoration be always made of the departed who, for the welfare of their souls, have left the said legacies for pious uses.

Canon 5 — The conditions and obligations imposed on Benefices shall be observed.

Ratio postulat ut illis quae bene constituta sunt contrariis ordinationibus non detrahatur. Quando igitur ex beneficiorum quorumcumque erectione seu fundatione aut aliis constitutionibus qualitates aliquae requiruntur seu certa illis onera sunt iniuncta: in beneficiorum quorumcumque collatione seu in quacumque alia dispositione eis non derogetur. Idem in praebendis theologalibus magistralibus doctoralibus aut presbyteralibus diaconalibus ac subdiaconalibus quandocumque ita constituta fuerint observetur ut eorum qualitatibus vel ordinibus nihil in ulla provisione detrahetur; et aliter facta provisio subreptitia censeatur.

Reason requires, that, in regulations which have been well established, no alteration be made by any ordinances to the contrary. Whenever, therefore, by virtue of the erection or foundation of any benefices, or in consequence of other regulations, certain qualifications are required, or certain obligations are attached thereunto, they shall not be derogated from in the collation, or in any other arrangement whatsoever in regard of the said benefices. The same also shall be observed as to prebends assigned to teachers of theology, masters, doctors, priests, deacons, or subdeacons, whenever such prebends have been established in this manner, in such sort that, in no provision whatever shall anything be altered in regard of the said qualifications and orders; and any provision made otherwise shall be accounted surreptitious.

Canon 6 — In what manner the Bishop ought to act in regard of the visitation of exempted Chapters.

Statuit sancta Synodus ut in omnibus ecclesiis cathedralibus et collegiatis decretum sub felicis recordationis Paulo III quod incipit capitula cathedralium observetur non solum quando episcopus visitaverit sed et quoties ex officio vel ad petitionem alicuius contra aliquem ex contentis in dicto decreto procedat ita tamen ut cum extra visitationem processerit infrascripta omnia locum habeant videlicet: ut capitulum initio cuiuslibet anni eligat ex capitulo duos de quorum consilio et assensu episcopus vel eius vicarius tam in formando processum quam in ceteris omnibus actibus usque ad finem causae inclusive coram notario tamen ipsius episcopi et in eius domo aut consueto tribunali procedere teneatur. Unum autem tantum sit utriusque votum possit que alter episcopo accedere. Quodsi ambo ab episcopo discordes in aliquo actu seu interlocutoria vel diffinitiva sententia fuerint: tunc intra sex dierum spatium cum episcopo tertium eligant et si in electione tertii etiam discordent ad viciniorem episcopum electio devolvatur et iuxta eam partem cum qua tertius conveniet articulus in quo erat discordia terminetur; alias processus et inde secuta nulla sint nullos que producant iuris effectus. In criminibus tamen ex incontinentia provenientibus de qua in decreto de concubinariis et in atrocioribus delictis depositionem aut degradationem requirentibus ubi de fuga timetur ne iudicium eludatur et ideo opus sit personali detentione: possit initio solus episcopus ad summariam informationem et necessariam detentionem procedere servato tamen in reliquis ordine praemisso. In omnibus autem casibus ea ratio habeatur ut iuxta qualitatem delicti ac personarum delinquentes ipsi in loco decenti custodiantur. Episcopis praeterea ubique is honor tribuatur qui eorum dignitati par est eis que in choro et in capitulo in processionibus et aliis actibus publicis sit prima sedes et locus quem ipsi elegerint et praecipua omnium rerum agendarum auctoritas. Qui si aliquid canonicis ad deliberandum proponant nec de re ad suum vel suorum commodum spectante agatur: episcopi ipsi capitulum convocent vota exquirant et iuxta ea concludant. Absente vero episcopo omnino hoc ab his de capitulo ad quos de iure vel consuetudine spectat perficiatur nec ad id vicarius episcopi admittatur. Ceteris autem in rebus capituli iurisdictio et potestas si qua eis competit et bonorum administratio salva et intacta omnino relinquantur. Qui vero non obtinent dignitates nec sunt de capitulo hi omnes in causis ecclesiasticis episcopo subiiciantur. Non obstantibus quo ad supradicta privilegiis etiam ex fundatione competentibus necnon consuetudinibus etiam immemorabilibus sententiis iuramentis concordiis quae tantum suos obligent auctores; salvis tamen in omnibus privilegiis quae universitatibus studiorum generalium seu earum personis sunt concessa. Haec autem omnia et singula in iis ecclesiis locum non habeant in quibus episcopi aut eorum vicarii ex constitutionibus vel privilegiis aut consuetudinibus sive concordiis seu quocumque alio iure maiorem habent potestatem auctoritatem ac iurisdictionem quam praesenti decreto sit comprehensum; quibus sancta Synodus derogare non intendit.

The holy Synod ordains that the decree, made under Paul III., of happy memory, beginning Capitula Cathedralium, shall be observed in all cathedral and collegiate churches, not only when the bishop makes his visitation, but also as often as he proceeds ex officio, or at the petition of another, against any one of those who are comprised in the said decree; yet so, however, that whenever he institutes proceedings out of visitation, all the particulars subjoined shall have place: to wit, that the Chapter shall, at the beginning of each year, select two individuals belong- ing to the Chapter, with whose counsel and consent the bishop, or his vicar, shall be bound to proceed, both in instituting the process, and in all the other acts thereof until the end of the cause inclusively,-in the presence, nevertheless, of the notary of the said bishop, and in the bishop's house, or his ordinary court of justice. The two deputies shall, however, have but one vote; but either of them may give his vote in unison with that of the bishop. But if, as regards any proceeding, or as regards any interlocutory or definitive sentence, they shall both differ from the bishop, they shall in this case choose, in conjunction with the bishop, a third person, within the term of six days: and should they also not agree in the election of that third person, the choice shall devolve on the nearest bishop; and the point whereon they differed shall be decided, in accordance with the opinion which that third person sides with; otherwise, the proceedings, and what follows thereupon, shall be null, and of no effect in law. Nevertheless, in crimes arising from incontinency, whereof mention has been made in the decree concerning concubinaries, as also in the more heinous crimes which require deposition or degradation; where flight is apprehended, and where, that judgment may not be eluded, it is necessary to secure the person, the bishop may at first proceed singly to a summary information, and to the necessary detention of the person; observing, however, in the rest of the proceedings, the order named above. But in all cases regard is to be paid to this, that the delinquents be kept in custody in a suitable place, according to the quality of the crime and of the persons. Moreover, there shall everywhere be rendered to bishops that honour which comports with their dignity; and in choir, in the chapter, in processions, and other public functions, they shall have the first seat, and the place which they shall themselves make choice of, and theirs shall be the chief authority in everything that is to be done. If the bishops shall propose anything to the canons to be deliberated on, and the matter treated of be not one which regards any benefit to them or theirs, they shall themselves convoke the Chapter, take the votes, and decide according to them. But, in the absence of the bishop, this shall be wholly done by those of the Chapter, to whom of right or custom it appertains, nor shall the bishop's vicar be allowed to do it. But in all other things, the jurisdiction and power of the Chapter, if any there be belonging thereunto, as also the administration of their property, shall be left wholly unimpaired and untouched. As regards those who do not possess any dignities, and are not of the Chapter, they shall all be subject to the bishop in causes ecclesiastical; notwithstanding, as regards the things aforesaid, any privileges accruing even from any foundation; as also any customs, even though immemorial; any sentences, oaths, concordates, which bind the authors thereof only; saving, however, in all things those privileges which have been granted to universities for general studies, or to the persons who belong thereunto. But all and singular these things shall not have effect in those churches wherein the bishops, or their vicars, by virtue of constitutions, privileges, customs, concordates, or by any other right whatsoever, have a power, authority, and jurisdiction greater than that which is included in the present decree; from which (powers) the holy Synod does not intend to derogate.

Canon 7 — The Access and Regress in regard of Benefices are done away with ; in what manner, to whom, and for what cause, a Coadjutor is to be granted.

Cum in beneficiis ecclesiasticis ea quae haereditariae successionis imaginem referunt sacris constitutionibus sint odiosa et patrum decretis contraria: nemini in posterum accessus aut regressus etiam de consensu ad beneficium ecclesiasticum cuiuscumque qualitatis concedatur nec hactenus concessi suspendantur extendantur aut transferantur. Hoc que decretum in quibuscumque beneficiis ecclesiasticis ac etiam cathedralibus ecclesiis ac in quibuscumque personis etiam cardinalatus honore fulgentibus locum habeat. In coadiutoriis quoque cum futura successione idem posthac observetur ut nemini in quibuscumque beneficiis ecclesiasticis permittantur. Quodsi quando Ecclesiae cathedralis aut monasterii urgens necessitas aut evidens utilitas postulet praelato dari coadiutorem: is non alias cum futura successione detur quam haec causa prius diligenter a sanctissimo Romano Pontifice cognita et qualitates omnes in illo concurrere certum sit quae a iure et decretis huius sanctae Synodi in episcopis et praelatis requiruntur; alias concessiones super his factae surreptitiae esse censeantur.

Whereas, as regards ecclesiastical benefices, whatsoever carries with it the appearance of hereditary succession is a thing odious to the sacred constitutions, and contrary to the decrees of the Fathers; no Access or Regress, in regard of any ecclesiastical benefice of whatsoever quality, shall, even though by con- sent, be henceforth granted to any individual; nor shall those already granted be suspended, extended, or transferred. And this decree shall have effect in regard of all ecclesiastical benefices whatsoever, and even in cathedral churches, and as regards all manner of persons soever, even though distinguished with the honour of the cardinalate. In like manner, as regards coadjutorships with future succession, the same shall henceforth be observed; (to wit) that they shall not be permitted to any one in regard of any ecclesiastical benefices whatsoever. But if at any time the urgent necessity, or the evident advantage of a cathedral church, or of a monastery, demands that a coajutor be granted to a prelate, such coadjutor with (the right of) future succession shall not otherwise be granted but after the said cause has been first diligently taken cognizance of by the most holy Roman Pontiff; and it is certain, that all those qualifications which, by law, and by the decrees of this holy Synod, are required in bishops and prelates, are reunited in his person; otherwise, the concessions made herein, shall be accounted surreptitious.

Canon 8 — What is to be observed in regard to Hospitals. By whom, and in what manner, the negligence of administrators is to be punished.

Admonet sancta Synodus quoscumque ecclesiastica beneficia saecularia seu regularia obtinentes ut hospitalitatis officium a sanctis patribus frequenter commendatum quantum per eorum proventus licebit prompte benigne que exercere assuescant memores eos qui hospitalitatem amant Christum in hospitibus recipere. Illis vero qui hospitalia vulgo nuncupata seu alia pia loca ad peregrinorum infirmorum senum pauperum ve usum praecipue instituta in commendam administrationem aut quemcumque titulum aut etiam ecclesiis suis unita obtinent vel si Ecclesiae parochiales hospitalibus forte unitae aut in hospitalia erectae earum que patronis in administrationem concessae sint: praecipit omnino ut impositum illis onus officium ve administrent atque hospitalitatem quam debent ex fructibus ad id deputatis actu exerceant iuxta constitutionem concilii Viennensis alias in hac eadem synodo sub felicis recordationis Paulo III innovatam quae incipit quia contingit. Quodsi hospitalia haec ad certum peregrinorum aut infirmorum aut aliarum personarum genus suscipiendum fuerint instituta nec in loco ubi sunt dicta hospitalia similes personae aut perpaucae reperiantur: mandat adhuc ut fructus illorum in alium pium usum qui eorum institutioni proximior sit ac pro loco et tempore utilior convertantur prout ordinario cum duobus de capitulo qui rerum usu peritiores sint per ipsum deligendis magis expedire visum fuerit nisi aliter forte etiam in hunc eventum in eorum fundatione aut institutione fuerit expressum quo casu quod ordinatum fuit observari curet episcopus aut si id non possit ipse prout supra utiliter provideat. Itaque si praedicti omnes et singuli cuiuscumque ordinis vel religionis et dignitatis etiam si laici fuerint qui administrationem hospitalium habent non tamen regularibus subiecti ubi viget regularis observantia: ab Ordinario moniti hospitalitatis munus adhibitis omnibus ad quae tenentur necessariis re ipsa obire cessaverint: non solum per ecclesiasticas censuras et alia iuris remedia ad id compelli possint se etiam hospitalis ipsius administratione cura ve perpetuo privari possint alii que eorum loco ab his ad quos spectabit substituantur et praedicti nihilominus etiam ad fructuum restitutionem quos contra ipsorum hospitalium institutionem perceperunt quae nulla eis remissione aut compositione indulgeatur in foro conscientiae teneantur. Nec administratio seu gubernatio huiusmodi locorum uni et eidem personae ultra triennium deinceps committatur nisi aliter in fundatione cautum reperiatur. Non obstante quoad omnia supradicta quacumque unione exemptione et consuetudine in contrarium etiam immemorabili seu privilegiis aut indultis quibuscumque.

The holy Synod admonishes all who hold any ecclesiastical benefices, whether Secular or Regular, to accustom themselves, as far as their revenues will allow, to exercise with alacrity and kindliness the office of hospitality, so frequently commended by the holy Fathers; being mindful that those who cherish hospitality receive Christ in (the person of) their guests. But as regards those who hold in commendam, or by way of administration, or under any other title whatsoever, or have even united to their own churches, the places commonly called hospitals, or other pious places instituted especially for the use of pilgrims, of the infirm, the aged or the poor; or, if the parish churches should happen to be united to hospitals, or have been turned into hospitals, and have been granted to the patrons thereof to be by them administered, the Synod strictly commands, that they execute the charge and duty imposed upon them, and that they actually exercise that hospitality, which is due at their hands, out of the fruits devoted to that purpose, pursuant to the constitution of the Council of Vienne, renewed elsewhere by this same holy Synod under Paul III., of happy memory, and which begins, Quia contingit. But if these hospitals were instituted to receive a certain class of pilgrims, or of infirm persons, or of others; and in the place where the said hospitals are situated, there are no such persons, or very few, to be found, It doth further command, that the fruits thereof be converted to some other pious use, the nearest that may be to their original destination, and the most useful for that time and place, as shall seem to be the most expedient to the Ordinary, aided by two of the Chapter, experienced in matters of business, to be chosen by him; unless it be that the contrary happen to be expressed, to meet even this case, in the foundation, or institution thereof; in which event, the bishop shall take care that what is ordained be observed, or, if that be not possible, he shall, as above, regulate the matter in a useful manner. Wherefore, if all and singular the persons aforesaid, of whatsoever order, and religious body, and dignity they may be, be they even laymen, who have the administration of hospitals,--provided, however, they be not subject to Regulars where regular observance is in force,--shall, after having been admonished be the Ordinary, have ceased really to discharge the duty of hospitality, complying with all the necessary conditions to which they are bound, they may be compelled thereunto not only by ecclesiastical censures, and other remedies at law, but may also even be deprived for ever of the administration and care of the hospital itself; and others shall be substituted in their place, by those to whom this may belong. And the persons aforesaid shall, this notwithstanding, be bound in conscience to make restitution of the fruits which they have received contrary to the institution of the said hospitals; which restitution shall not be pardoned them by any remission or composition: nor shall the administration or government of such places be henceforth en- trusted to one and the same person longer than for three years, unless it be otherwise provided in the foundation thereof; notwithstanding, as regards all the above-named particulars, any union, exemption, and custom, even from time immemorial, to the contrary, or any privileges, or indults of whatever kind.

Canon 9 — In what manner a right of patronage is to be proved, and to whom granted: what is not lawful for patrons. Unions of free benefices, to churches under right of patronage, prohibited. Rights of patronage, not legitimately obtained, are to be revoked.

Sicuti legitima patronatuum iura tollere pias que fidelium voluntates in eorum institutione violare aequum non est: sic etiam ut hoc colore beneficia ecclesiastica in servitutem quod a multis impudenter fit redigantur non est permittendum. Ut igitur debita in omnibus ratio observetur decernit sancta Synodus ut titulus iuris patronatus sit ex fundatione vel dotatione qui ex authentico documento et aliis iure requisitis ostendatur sive etiam ex multiplicatis praesentationibus per antiquissimum temporis cursum qui hominum memoriam excedat alias ve secundum iuris dispositionem; in iis vero personis seu communitatibus vel universitatibus in quibus id ius plerumque ex usurpatione potius quaesitum praesumi solet plenior et exactior probatio ad docendum verum titulum requiratur nec immemorabilis temporis probatio aliter eis suffragetur quam si praeter reliqua ad eam necessaria praesentationes etiam continuatae non minori saltem quam quinquaginta annorum spatio quae omnes effectum sortitae sint authenticis scripturis probentur. Reliqui patronatus omnes in beneficiis tam saecularibus quam regularibus seu parochialibus vel dignitatibus aut quibuscumque aliis beneficiis in cathedrali vel collegiata Ecclesia seu facultates et privilegia concessa tam in vim patronatus quam alio quocumque iure nominandi eligendi praesentandi ad ea cum vacant (exceptis patronatibus super cathedralibus ecclesiis competentibus et exceptis aliis quae ad imperatorem et reges seu regna possidentes alios que sublimes ac supremos principes iura imperii in dominiis suis habentes pertinent et quae in favorem studiorum generalium concessa sunt): in totum prorsus abrogata et irrita cum quasi possessione inde secuta intelligantur; beneficia que huiusmodi tamquam libera a suis collatoribus conferantur ac provisiones huiusmodi plenum effectum consequantur. Ad haec liceat episcopo praesentatos a patronis si idonei non fuerint repellere. Quodsi ad inferiores institutio pertineat: ab episcopo tamen iuxta alias statuta ab hac sancta Synodo examinentur; alioquin institutio ab inferioribus facta irrita sit et inanis. Patroni autem beneficiorum cuiuscumque ordinis et dignitatis etiam si communitates universitates collegia quaecumque clericorum vel laicorum exsistant in perceptione fructuum proventuum obventionum quorumcumque beneficiorum etiam si vere de iure patronatus ipsorum ex fundatione et dotatione essent nullatenus nulla ve causa vel occasione se ingerant sed illos libere rectori seu beneficiato non obstante etiam quacumque consuetudine distribuendos dimittant; nec dictum ius patronatus venditionis aut alio quocumque titulo in alios contra canonicas sanctiones transferre praesumant; si secus fecerint excommunicationis et interdicti poenis subiiciantur et dicto iure patronatus ipso iure privati exsistant. Insuper accessiones per viam unionis factae de beneficiis liberis ad ecclesias iuris patronatui etiam laicorum subiectas tam ad parochiales quam ad alia quaecumque beneficia etiam simplicia seu dignitates vel hospitalia ita ut praedicta beneficia libera eiusdem naturae cum iis quibus cum uniuntur efficiantur atque sub iure patronatus constituantur: hae si nondum plenarium sortitae sunt effectum vel deinceps ad cuiusvis instantiam fient quacumque auctoritate etiam apostolica concessae fuerint: simul cum unionibus ipsis per subreptionem obtentae intelligantur non obstante quacumque in iis verborum forma seu derogatione quae habeatur pro expressa; nec exsecutioni amplius demandentur sed beneficia ipsa unita cum vacaverint libere ut antea conferantur. Quae vero a quadraginta annis citra factae effectum et plenam incorporationem sunt consecutae: hae nihilominus ab ordinariis tamquam a Sede Apostolica delegatis revideantur et examinentur ac quae per subreptionem vel obreptionem obtentae fuerint simul cum unionibus irritae declarentur ac beneficia ipsa separentur et aliis conferantur. Similiter quoque patronatus quicumque in ecclesiis et quibuscumque aliis beneficiis etiam dignitatibus antea liberis acquisiti a quadraginta annis citra et in futurum acquirendi seu ex augmento dotis seu ex nova constructione vel alia simili causa: etiam auctoritate Sedis Apostolicae ab eisdem ordinariis uti delegatis ut supra qui nullius in his facultatibus aut privilegiis impediantur diligenter cognoscantur; et quos non repererint ob maxime evidentem Ecclesiae vel beneficii seu dignitatis necessitatem legitime constitutos esse: in totum revocent atque beneficia huiusmodi sine damno illa possidentium et restituto patronis eo quod ab eis idcirco datum est in pristinum libertatis statum reducant non obstantibus privilegiis constitutionibus et consuetudinibus etiam immemorabilibus.

Even as it is not just to take away the legitimate rights of patronage, and to violate the pious intentions of the faithful in the institution thereof, so also neither is it to be suffered, that, under this pretext, ecclesiastical benefices be reduced to a state of servitude, as by many is impudently done. In order, therefore, that what reason requires may be observed in all things, the holy Synod ordains, that the title to the right of patronage shall be (derived) from a foundation, or an endowment; which (title) shall be shown from an authentic document, and the other (proofs) required by law; or, also, by repeated presentations during a period of time so remote that it exceeds the memory of man; or, otherwise, according as the law directs. But as regards those persons, or communities, or universities, which that right is for the most part presumed to have been obtained by usurpation rather than otherwise, a more full and exact proof shall be required to establish a true title; nor shall the proof derived from time immemorial be otherwise of avail in their regard, unless-besides other things necessary for that proof--presentations, even continuous, during the space of not less than fifty years, at the least, all of which presentations have been carried into effect, shall be proved from authentic writings. All other rights of patronage, in regard to benefices, as well Secular as Regular, or parochial, or in regard of dignities, or any other benefices whatsoever, in a cathedral or col- [Page 265] legiate church; as also all faculties and privileges, whether granted so as to have the force of patronage, or, by virtue of any other right whatsoever, to nominate, elect, present to the said benefices when they become vacant, excepting the rights of patronage belong to cathedral churches, and excepting such other (rights of patronage) as belong to the emperor, to kings. or to those who possess kingdoms, and to other high and supreme princes who have the rights of sovereignty within their own dominions, as also those (rights of patronage) which have been bestowed in favour of (places of) general studies, shall be understood to wholly abrogated and made void, together with the quasi-possession which has followed thereupon. And benefices of this kind shall be conferred, as being free, by those who collate thereunto; and such appointment shall have full effect. Furthermore, it shall be lawful for the bishop to reject the persons whom the patrons have presented, if they be not fit. But if the institution belong to inferior (ecclesiastics), they (the presentees) shall nevertheless be examined by the bishop, pursuant to what has been elsewhere ordained by this holy Synod; otherwise the institution made by those inferiors shall be null and void. But the patrons of benefices, of whatsoever order and dignity they may be, be they (the patrons) even communities, universities, or any colleges whatsoever whether of clerics or laymen, shall not in any way, nor for any manner of cause or occasion, meddle with the receiving of the fruits, rents, or revenues of any benefices whatsoever, even though those benefices be truly, by foundation or endowment, under their right of patronage; but shall leave them to the free disposal of the rector, or of the beneficiary, any custom whatever to the contrary notwithstanding. Nor shall they presume to transfer to others, contrary to the decrees of the canons, the said right of patronage, by sale, or under any other title whatsoever: if they act otherwise, they shall be subjected to the penalties of excommunication and interdict, and shall be ipso jure deprived of the aforesaid right itself of patronage. Moreover, those accessions made by way of union of free benefices with churches that are subject to the right of patronage, even of laymen, whether those churches be parochial, or benefices of any other kind whatsoever, even such as are simple, or are dignities, or hospitals, in such wise that the free benefices aforesaid are made to be of the same nature as those unto which they are united, and are placed under the (same) right of patronage; such (accessions), if they have not as yet been carried into full effect, as also such as shall henceforth be made, at the instance of any person whatsoever, by whatsoever authority, be it even apostolic, shall, together with the said unions themselves, be regarded as having been obtained surreptitiously; notwithstanding any form of words therein employed, or any derogation which may be held as equivalent to being expressed; nor shall such unions be any more carried into execution, but the benefices themselves so united shall, when vacant, be freely conferred as previously. As regards those augmentations, which, having been made within the last forty years, have obtained their effect and a complete incorporation; such shall nevertheless be reviewed and examined by the Ordinaries, as the delegates of the Apostolic See; and those which shall be found to have been obtained by surreption, or obreption, shall, together with the unions, be declared invalid, and the benefices themselves shall be separated, and be conferred upon other persons. In like manner also whatsoever rights of patronage,-over churches, and any other benefices of whatsoever kind, even dignities which were previously free,-which have been acquired within the last forty years, or that may henceforth be acquired, whether through an increase of the endowment, or in consequence of erecting the building afresh, or from some other like cause, even though with the authority of the Apostolic See, shall be carefully taken cognizance of by the said Ordinaries, as delegates as aforesaid; and they shall not be hindered by the faculties, or privileges of any individual in regard thereof; but they shall wholly revoke such rights of patronage as they shall find not to have been legitimately established on account of some most evident necessity of the church, or benefice, or dignity; and they shall restore benefices of this kind to their former state of liberty; without injury however to the incumbents thereof, and after having restored to the patrons whatsoever they may have given on this score; any privileges, constitutions, and customs, even though immemorial, notwithstanding.

Canon 10 — Judges, unto whom causes may be committed by the Apostolie See, are to be nominated by the Synod: all judges shall terminate causes speedily.

Quoniam ob malitiosam petentium suggestionem et quandoque ob locorum longinquitatem personarum notitia quibus causae mandantur usque adeo haberi non potest hinc que interdum iudicibus non undequaque idoneis causae in partibus delegantur: statuit sancta Synodus in singulis conciliis provincialibus aut dioecesanis aliquot personas quae qualitates habeant iuxta constitutionem Bonifatii VIII quae incipit statutum et alioquin ad id aptas designari ut praeter ordinarios locorum iis etiam posthac causae ecclesiasticae ac spirituales et ad forum ecclesiasticum pertinentes in partibus delegandae committantur. Et si aliquem interim ex designatis mori contigerit substituat ordinarius loci cum consilio capituli alium in eius locum usque ad futuram provincialem aut dioecesanam synodum ita ut habeat quaeque dioecesis quatuor saltem aut etiam plures probatas personas ac ut supra qualificatas quibus huiusmodi causae a quolibet legato vel nuntio atque etiam a Sede Apostolica committantur; alioquin post designationem factam quam statim episcopi ad summum Romanum Pontificem transmittant delegationes quaecumque aliorum iudicum aliis quam his factae surreptitiae censeantur. Admonet dehinc sancta Synodus tam ordinarios quam alios quoscumque iudices ut terminandis causis quanta fieri poterit brevitate studeant ac litigatorum artibus seu in litis contestatione seu alia parte iudicii differenda modis omnibus: aut termini praefixione aut competenti alia ratione occurrant.

Forasmuch as on account of the malicious suggestions of suitors, and at times also by reason of the distance of places, a knowledge of the persons to whom causes are committed cannot be perfectly obtained; and hence causes are sometimes referred to judges on the spot who are not altogether fit; the holy Synod ordains, that, in each provincial, or diocesan, Synod, there shall be designated certain persons who have the qualifications required by the constitution of Boniface VIII., which begins, Statutum, and who are otherwise suited thereunto; that, to them also, besides the Ordinaries of the places, may henceforth be committed those ecclesiastical and spiritual causes, belonging to the ecclesiastical court, which may have to be delegated to their districts. And if one of these so designated shall happen to die in the interim, the Ordinary of the place, with the advice of the Chapter, shall substitute another in his stead, until the next provincial or diocesan Synod; in such sort that each diocese shall have at least four, or even more, persons approved of and qualified as above, to whom causes of this nature may be committed by any legate, or nuncio, and even by the Apostolic See: otherwise, after the said designation has been made, which the bishops shall forthwith transmit to the Sovereign Roman Pontiff, any delegations whatsoever of other judges, made to any others but the above, shall be regarded as surreptitious. The holy Synod furthermore admonishes both the Ordinaries and all other judges whatsoever to endeavour to terminate causes in as brief a period as possible; and to meet in every way, either by prescribing a given term, or by some other available method, the artifices of lawyers, whether in delaying the trial of the suit, or any other part of the judicial process.

Canon 11 — Certain leases of Ecclesiastical Property or rights are prohibited; certain other such leases are annulled.

Magnam ecclesiis perniciem afferre solet cum earum bona repraesentata pecunia in successorum praeiudicium aliis locantur. Omnes igitur hae locationes si anticipatis solutionibus fient nullatenus in praeiudicium successorum validae intelligantur quocumque indulto aut privilegio non obstante. Nec huiusmodi locationes in Romana curia vel extra eam confirmentur. Non liceat etiam iurisdictiones ecclesiasticas seu facultates nominandi aut deputandi vicarios in spiritualibus locare nec conductoribus per se aut alios ea exercere; aliter que concessiones etiam a Sede Apostolica factae surreptitiae censeantur. Locationes vero rerum ecclesiasticarum etiam auctoritate apostolica confirmatas sancta Synodus irritas decernit quas a triginta annis citra ad longum tempus seu ut in nonnullis partibus ad viginti novem seu bis viginti novem annos vocant factas: synodus provincialis vel deputandi ab ea in damnum Ecclesiae et contra canonicas sanctiones contractas fuisse iudicabunt.

It ordinarily brings great ruin upon churches, when the property thereof is, to the prejudice of those who succeed, leased out to others upon the present payment of a sum of money. Wherefore, all leases of this kind, if made for payments in advance, shall be in no wise considered valid to the prejudice of those who succeed; any indult or privelege whatsoever notwithstanding; nor shall such leases be confirmed in the Roman court, or elsewhere. Neither shall it be lawful, to farm out ecclesiastical jurisdictions, or the faculties of nominating, or of deputing vicars in spirituals; nor for the lessees to exercise the above in person or by others; and any grants to the contrary, even though made by the Apostolic See, shall be esteemed surreptitious. As to leases of ecclesiastiscal things, even though confirmed by apostolical authority, the holy Synod declares those to be invalid, which, having been made within the last thirty years, for a long term, or as they are designated in some districts, for twenty-nine, or for twice twenty-nine years, shall be judged by the provincial Synod, or by the deputies thereof, to have been contracted to the injury of the church, and contrary to the ordinances of the canons.

Canon 12 — Tithes to be paid in full: those withholding, or hindering, the payment thereof are to be excommunicated: the Rectors of Poor Churches are to be piously relieved.

Non sunt ferendi qui variis artibus decimas ecclesiis obvenientes subtrahere moliuntur aut qui ab aliis solvendas temere occupant et in rem suam vertunt cum decimarum solutio debita sit Deo et qui eas dare noluerint aut dantes impediunt res alienas invadant. Praecipit igitur sancta Synodus omnibus cuiuscumque gradus et conditionis sint ad quos decimarum solutio spectat ut eas ad quas de iure tenentur in posterum cathedrali aut quibuscumque aliis ecclesiis vel personis quibus legitime debentur integre persolvant. Qui vero eas aut subtrahunt aut impediunt excommunicentur nec ab hoc crimine nisi plena restitutione secuta absolvantur. Hortatur dehinc omnes et singulos pro christiana charitate debito que erga pastores suos munere ut de bonis sibi a Deo collatis episcopis et parochis qui tenuioribus praesunt ecclesiis large subvenire ad Dei laudem atque ad pastorum suorum qui pro eis invigilant dignitatem tuendam non graventur.

Those are not to be borne who, by various artifices, endeavour to withhold the tithes accruing to the churches; nor those who rashly take possession of, and apply to their own use, the tithes which have to be paid by others; whereas the payment of tithes is due to God; and they who refuse to pay them, or hinder those who give them, usurp the property of another. Wherefore, the holy Synod enjoins on all, of whatsoever rank and condition they be, to whom it belongs to pay tithes, that they henceforth pay in full the tithes, to which they are bound in law, to the cathedral church, or to whatsoever other churches, or persons, they are lawfully due. And they who either withhold them, or hinder them (from being paid), shall be excommunicated; nor be absolved from this crime, until after full restitution has been made. It further exhorts all and each, that, of their Christian charity, and the duty which they owe to their own pastors, they grudge not, out of the good things that are given them by God, to assist bountifully those bishops and parish priests who preside over the poorer churches; to the praise of God, and to maintain the dignity of their own pastors who watch for them.

Canon 13 — The fourth of Funeral (dues) shall be paid to the Cathedral or Parish Churches.

Decernit sancta Synodus ut quibuscumque in locis iam ante annos quadraginta quarta quae funeralium dicitur cathedrali aut parochiali Ecclesiae solita esset persolvi ac postea fuerit ex quocumque privilegio aliis monasteriis hospitalibus aut quibuscumque locis piis concessa: eadem posthac integro iure et eadem portione quae antea solebat cathedrali seu parochiali Ecclesiae persolvatur; non obstantibus concessionibus gratiis privilegiis etiam mari magno nuncupatis aut aliis quibuscumque.

The holy Synod ordains, that in whatsoever places, forty years ago, a fourth, as it is called, of funerals, was accustomed to be paid to the cathedral, or parish, church, but has subsequently, by virtue of whatsoever privilege, been granted to other monasteries, hospitals, or to any other kind of pious places; the same shall henceforth, with all its rights, and in the same proportion as was formerly usual, be paid to the cathedral or parish church; all grants, graces, privileges, even those called mare magnum, or any others whatsoever, to the contrary notwithstanding.

Canon 14 — The manner of proceeding against Clerics who keep concubines is prescribed.

Quam turpe ac clericorum nomine qui se divino cultui addixerunt sit indignum impudicitiae sordibus immundo que concubinatu versari: satis res ipsa communi fidelium omnium offensione summo que clericalis militiae dedecore testatur. Ut igitur ad eam quam decet continentiam ac vitae integritatem ministri Ecclesiae revocentur populus que hinc eos magis discat revereri quo illos vita honestiores cognoverit: prohibet sancta Synodus quibuscumque clericis ne concubinas aut alias mulieres de quibus possit haberi suspicio in domo vel extra detinere aut cum iis ullam consuetudinem habere audeant. Alioquin poenis a sacris canonibus vel statutis ecclesiarum impositis puniantur. Quodsi a superioribus moniti ab iis se non abstinuerint: tertia parte fructuum obventionum ac proventuum beneficiorum suorum quorumcumque et pensionum ipso facto sint privati quae fabricae Ecclesiae aut alteri pio loco arbitrio episcopi applicetur. Sin vero in delicto eodem cum eadem vel alia femina perseverantes secundae monitioni adhuc non paruerint: non tantum fructus omnes ac proventus suorum beneficiorum et pensiones eo ipso amittant qui praedictis locis applicentur sed etiam a beneficiorum ipsorum administratione quoad ordinarius etiam uti Sedis Apostolicae delegatus arbitrabitur suspendantur. Et si ita suspensi nihilominus eas non expellant aut cum iis etiam versentur: tunc beneficiis portionibus ac officiis et pensionibus quibuscumque ecclesiasticis perpetuo priventur atque inhabiles ac indigni quibuscumque honoribus dignitatibus beneficiis ac officiis in posterum reddantur donec post manifestam vitae emendationem ab eorum superioribus cum iis ex causa visum fuerit dispensandum. Sed si postquam eas semel dimiserint intermissum consortium repetere aut alias huiusmodi scandalosas mulieres sibi adiungere ausi fuerint: praeter praedictas poenas excommunicationis gladio plectantur nec quaevis appellatio aut exemptio praedictam exsecutionem impediat aut suspendat. Supradictorum que omnium cognitio non ad archidiaconos nec decanos aut alios inferiores sed ad episcopos ipsos pertineat qui sine strepitu et figura iudicii et sola facti veritate inspecta procedere possint. Clerici vero beneficia ecclesiastica aut pensiones non habentes iuxta delicti et contumaciae perseverantiam et qualitatem ab ipso episcopo carceris poena suspensione ab ordine ac inhabilitate ad beneficia obtinenda aliis ve modis iuxta sacros canones puniantur. Episcopi quoque (quod absit) si ab huiusmodi crimine non abstinuerint et a synodo provinciali admoniti se non emendaverint: ipso facto sint suspensi et si perseverent etiam ad sanctissimum Romanum Pontificem ab eadem synodo deferantur qui pro qualitate culpae etiam per privationem si opus erit in eos animadvertat.

How shameful a thing, and how unworthy it is of the name of clerics who have devoted themselves to the service of God, to live in the filth of impurity, and unclean bondage, the thing itself doth testify, in the common scandal of all the faithful, and the extreme disgrace entailed on the clerical order. To the end, therefore, that the ministers of the Church may be recalled to that continency and integrity of life which becomes them; and that the people may hence learn to reverence them the more, that they know them to be more pure of life: the holy Synod forbids all clerics whatsoever to dare to keep concubines, or any other woman of whom any suspicion can exist, either in their own houses, or elsewhere, or to presume to have any intercourse with them : otherwise they shall be punished with the penalties imposed by the sacred canons, or by the statutes of the (several) churches, But if, after being admonished by their superiors, they shall not abstain from these women, they shall be ipso facto deprived of the third part of the fruits, rents, and proceeds of all their benefices whatsoever, and pensions; which third part shall be applied to the fabric of the church, or to some other pious place, at the discretion of the bishop. If, however, persisting in the same crime, with the same or some other woman, they shall not even yet have obeyed upon a second admonition, not only shall they thereupon forfeit all the fruits and proceeds of their benefices and pensions, which shall be applied to the places aforesaid, but they shall also be suspended from the administration of the benefices themselves, for as long a period as shall seem fit to the Ordinary, even as the delegate of the Apostolic See. And if, having been thus suspended, they nevertheless shall not put away those women, or, even if they shall have intercourse with them, then shall they be for ever deprived of their ecclesiastical benefices, portions, offices, and pensions of whatsoever kind, and be rendered thenceforth incapable and unworthy of any manner of honours, dignities, benefices and offices, until, after a manifest amendment of life, it shall seem good to their superiors, for a cause, to grant them a dispensation. But if, after having once put them away, they shall have dared to renew the interrupted connexion, or to take to themselves other scandalous women of this sort, they shall, in addition to the penalties aforesaid, be smitten with the sword of excommunication. Nor shall any appeal, or exemption, hinder or suspend the execution of the aforesaid; and the cognizance of all the matters above-named shall not belong to archdeacons, or deans, or other inferiors, but to the bishops themselves, who may proceed without the noise and the formalities of justice, and by the sole investigation of the truth of the fact. As regards clerics who have not ecclesiastical benefices or pensions, they shall, according to the quality of their crime and contumacy, and their persistance therein, be punished, by the bishop himself, with imprisonment, suspension from their order, inability to obtain benefices, or in other ways, conformably with the sacred canons. Bishops also, if, which God forbid, they abstain not from crime of this nature, and, upon being admonished by the provincial Synod, they do not amend, shall be ipso facto suspended; and, if they persist therein, they shall be reported by the said Synod to the most holy Roman Pontiff, who shall punish them according to the nature of their guilt, even with deprivation if need be.

Canon 15 — The illegitimate Sons of Clerics are excluded from certain Benefices and Pensions.

Ut paternae incontinentiae memoria a locis Deo consecratis quos maxime puritas sanctitas que decet longissime arceatur: non liceat filiis clericorum qui non ex legitimo nati sunt matrimonio in ecclesiis ubi eorum patres beneficium aliquod ecclesiasticum habent aut habuerunt quodcumque etiam dissimile beneficium obtinere nec in dictis ecclesiis quoquo modo ministrate nec pensiones super fructibus beneficiorum quae parentes eorum obtinent vel alias obtinuerunt habere. Quodsi in praesenti pater et filius in eadem Ecclesia beneficia obtinere reperiantur: cogatur filius suum beneficium resignare aut cum alio permutare extra Ecclesiam intra trium mensium spatium; alias ipso iure privatus exsistat et super iis quaecumque dispensatio surreptitia censeatur. Ad haec reciprocae resignationes si quae posthac a parentibus clericis in favorem filiorum fient ut alter alterius beneficium consequatur in fraudem huius decreti et canonicarum sanctionum factae omnino censeantur nec collationes secutae vigore huiusmodi resignationum seu aliarum quarumcumque quae in fraudem factae fuerint ipsis clericorum filiis suffragentur.

That the memory of paternal incontinency may be banished as far as possible from places consecrated to God, where purity and holiness are most especially beseeming; it shall not be lawful for the sons of clerics, not born in lawful wedlock, to hold, in those churches wherein their fathers have, or had, an ecclesiastical benefice, any benefice whatsoever, even though a different one; nor to minister in any way in the said churches; nor to have pensions out of the revenues of benefices which their fathers hold, or have aforetime held. And if a father and son shall be found, at this present time, to hold benefices in the same church; the son shall be compelled to resign his benefice, or to exchange it for another out of that church, within the space of three months, otherwise he shall be ipso jure deprived thereof; and any dispensation in regard of the aforesaid shall be accounted surreptitious. Moreover, any reciprocal resignations which shall from this time forth be made by fathers who are clerics in favour of their sons, that one may obtain the benefice of the other, shall be wholly regarded as made in fraudulent evasion of this decree, and of the ordinances of the canons; nor shall the collations that may have followed, by virtue of resignations of this kind, or of any other whatsoever made fraudulently, be of avail to the said sons of clerics.

Canon 16 — Benefices with cure shall not be converted into simple Benefices: a suitable portion of the fruits shall be assigned to the Vicar who exercises the cure of souls.

Statuit sancta Synodus ut ecclesiastica beneficia saecularia quocumque nomine appellentur quae curam animarum ex primaeva eorum institutione aut aliter quomodocumque retinent illa deinceps in simplex beneficium etiam assignata vicario perpetuo congrua portione non convertantur. In iis vero in quibus contra earum institutionem seu fundationem cura animarum in vicarium perpetuum translata est etiam si in hoc statu ab immemorabili tempore reperiantur si congrua portio fructuum vicario Ecclesiae quocumque nomine is appelletur non fuerit assignata: ea quamprimum et ad minus intra annum a fine praesentis concilii arbitrio ordinarii iuxta formam decreti sub felicis recordationis Paulo III assignetur. Quodsi id commode fieri non possit aut intra dictum terminum factum non erit: cum primum per cessum vel decessum vicarii seu rectoris aut quomodolibet alterum eorum vacaverit: beneficium curam animarum recipiat ac vicariae nomen cesset et in antiquum statum restituatur.

The holy Synod ordains, that those Secular ecclesiastical benefices, by whatsoever name they may be called, which, by their original institution, or in any other way whatever, have the cure of souls, shall not henceforth be converted into a simple benefice, even though a suitable portion be assigned to a perpetual vicar; notwithstanding any graces whatsoever which have not obtained their full effect. But, as regards those benefices wherein, contrary to the institution or foundation thereof, the cure of souls has been transferred to a perpetual vicar, even though they be found to have been in this state from time immemorial, if a suitable portion of the fruits have not been assigned to the vicar of the church, by what name soever he may be designated, the same shall be assigned as soon as possible, and within a year at the furthest from the end of the present Council, at the discretion of the Ordinary; pursuant to the form of the decree made under Paul III., of happy memory. But if this cannot conveniently be done, or if it be not done, within the said term, as soon as the benefice shall be vacant, either by the resignation or death of the vicar, or rector, or in whatsoever way either of the above shall vacate it, it shall receive again the cure of souls; the name of vicarage cease; and it shall be restored to its ancient state.

Canon 17 — Bishops shall maintain their dignity; nor conduct themseIves with unworthy servility towards the Ministers of Kings, towards Lords, or Barons.

Non potest sancta Synodus non graviter dolere audiens episcopos aliquos sui status oblitos pontificiam dignitatem non leviter dehonestare qui cum regum ministris regulis et baronibus in Ecclesia et extra indecenti quadam demissione se gerunt et veluti inferiores ministri altaris nimis indigne non solum loco cedunt sed etiam personaliter illis inserviunt. Quare haec et similia detestans sancta Synodus sacros canones omnes concilia que generalia atque alias apostolicas sanctiones ad dignitatis episcopalis decorum et gravitatem pertinentes renovando praecipit ut ab huiusmodi in posterum episcopi se abstineant mandans eisdem ut tam in Ecclesia quam foris suum gradum et ordinem prae oculis habentes ubique se patres et pastores esse meminerint; reliquis vero tam principibus quam ceteris omnibus ut eos paterno honore ac debita reverentia prosequantur.

The holy Synod cannot but sorely grieve at hearing that certain bishops, forgetful of their own estate, do in no slight manner disgrace the pontifical dignity; comporting themselves with an unseemly kind of servility, both in church and out of it, before the ministers of kings, nobles, and barons; and, as if they were inferior ministers of the altar, not only most unworthily give them place; but even serve them in person. Wherefore, the holy Synod, detesting this and the like behaviour, doth, by renewing all the sacred canons, the General Councils, and other apostolical ordinances, which relate to the decorum and authority of the episcopal dignity, enjoin, that henceforth bishops abstain from the like; charging them that, both in church and out of it, having before their eyes their own rank and order, they every where bear in mind that they are fathers and pastors; charging also others, as well princes, as all persons whatsoever, to pay them paternal honour and due reverence.

Canon 18 — The Canons shall be exactly observed: if, at any time, a dispensation is to be granted in regard thereof, it shall be done with the most mature deliberation.

Sicuti publice expedit legis vinculum quandoque relaxare ut plenius evenientibus casibus et necessitatibus pro communi utilitate satisfiat: sic frequentius legem solvere exemplo que potius quam certo personarum rerum que delectu petentibus indulgere nihil aliud est quam unicuique ad leges transgrediendas aditum aperire. Quapropter sciant universi sacratissimos canones exacte ab omnibus et quoad eius fieri poterit indistincte observandos. Quodsi urgens iusta que ratio et maior quandoque utilitas postulaverit cum aliquibus dispensandum esse: id causa cognita ac summa maturitate atque gratis a quibuscumque ad quos dispensatio pertinebit erit praestandum; aliter que facta dispensatio surreptitia censeatur.

As it is expedient for the public good, to relax at times the restraint of law, thereby more completely to meet, for the common advantage, the cases and necessities which arise; even so, to dispense too often with the law, and to yield to petitioners on account of precedent, rather than upon any certain discrimination in regard of persons and circumstances, is nothing else but to open a way for each one to transgress the laws. Wherefore, be it known to all men, that the most sacred canons are to be exactly observed by all, and, as far as this is possible, without distinction. But if any urgent and just reason, and at times a greater good, shall require that some be dispensed with; this shall be granted, after the cause has been taken cognizance of, and after the most mature deliberation, and gratuitously, by all those soever to whom that dispensation appertains; and any dispensation granted otherwise shall be esteemed surreptitious.

Canon 19 — Duelling is prohibited under the most severe penalties.

Detestabilis duellorum usus fabricante diabolo introductus ut cruenta corporum morte animarum etiam perniciem lucretur: ex christiano orbe penitus exterminetur. Imperator reges duces principes marchiones comites et quocumque alio nomine domini temporales qui locum ad monomachiam in terris suis inter christianos concesserint: ex ipso sint excommunicati ac iurisdictione et dominio civitatis castri aut loci in quo vel apud quem duellum fieri permiserint quod ab Ecclesia obtinent privati intelligantur et si feudalia sint directis dominis statim acquirantur. Qui vero pugnam commiserint et qui eorum patrini vocantur: excommunicationis ac omnium bonorum suorum proscriptionis ac perpetuae infamiae poenam incurrant et ut homicidae iuxta sacros canones puniri debeant et si in ipso conflictu decesserint perpetuo careant ecclesiastica sepultura. Illi etiam qui consilium in causa duelli tam in iure quam facto dederint aut alia quacumque ratione ad id quemquam suaserint necnon spectatores excommunicationis ac perpetuae maledictionis vinculo teneantur. Non obstante quocumque privilegio seu prava consuetudine etiam immemorabili.

The detestable custom of duelling, introduced by the contrivance of the devil, that by the bloody death of the body, he may accomplish the ruin of the soul, shall be utterly exterminated from the Christian world. Any emperor, kings, dukes, princes, marquises, counts, and temporal lords by whatsoever other name entitled, who shall grant a place within their territories for single combat between Christians, shall be thereupon excommunicated, and shall be understood to be deprived of jurisdiction and dominion over any city, castle, or place, in or at which they have permitted the duel to take place, which they hold of the church; and if those places be held as a fief they shall forthwith escheat to their direct lords. As to the persons who have fought, and those who are called their seconds (sponsors), they shall incur the penalty of excommunication, and the confiscation of all their property, and of perpetual infamy, and are to be punished as homicides, according to the sacred canons; and if they have perished in the conflict itself, they shall be for ever deprived of ecclesiastical sepulture. Those also who have given counsel in the ease of a duel, whether for the question of right, or fact, or have in any other way whatever persuaded any one thereunto, as also the spectators thereof, shall be subjected to the bond of excommunication, and of a perpetual malediction; any privilege soever, or evil custom, though immemorial, notwithstanding.

Canon 20 — The Immunities, Liberty, and other Rights of the Church are recommended to Secular Princes.

Cupiens sancta Synodus ecclesiasticam disciplinam in christiano populo non solum restitui sed etiam perpetuo sarctam tectam a quibuscumque impedimentis conservari: praeter ea quae de ecclesiasticis personis constituit saeculares quoque principes officii sui admonendos esse censuit confidens eos ut catholicos quos Deus sanctae fidei Ecclesiae que protectores esse voluit ius suum Ecclesiae restitui non tantum esse concessuros sed etiam subditos suos omnes ad debitam erga clerum parochos et superiores ordines reverentiam revocaturos nec permissuros ut officiales aut inferiores magistratus Ecclesiae et personarum ecclesiasticarum immunitatem Dei ordinatione et canonicis sanctionibus constitutam aliquo cupiditatis studio seu inconsideratione aliqua violent sed una cum ipsis principibus debitam sacris summorum pontificum et conciliorum constitutionibus observantiam praestent. Decernit itaque et praecipit sacros canones et concilia generalia omnia necnon alias apostolicas sanctiones in favorem ecclesiasticarum personarum libertatis ecclesiasticae et contra eius violatores editas quae omnia praesenti etiam decreto innovat exacte ab omnibus observari debere. Propterea que admonet imperatorem reges res publicas principes et omnes et singulos cuiuscumque status et dignitatis exstiterint ut quo largius bonis temporalibus atque in alios potestate sunt ornati eo sanctius quae ecclesiastici iuris sunt tamquam Dei praecipua eius que patrocinio tecta venerentur nec ab ullis baronibus domicellis rectoribus aliis ve dominis temporalibus seu magistratibus maxime que ministris ipsorum principum laedi patiantur sed severe in eos qui illius libertatem immunitatem atque iurisdictionem impediunt animadvertant; quibus etiam ipsimet exemplo ad pietatem religionem ecclesiarum que protectionem exsistant imitantes anteriores optimos religiosissimos que principes qui res Ecclesiae sua in primis auctoritate ac munificentia auxerunt nedum ab aliorum iniuria vindicarunt. Adeo que ea in re quisque officium suum sedulo praestet quo cultus divinus devote exerceri et praelati ceteri que clerici in residentiis et officiis suis quieti et sine impedimentis cum fructu et aedificatione populi permanere valeant.

The holy Synod being desirous that ecclesiastical discipline may not only be restored amongst the Christian people, but that it also may be for ever preserved sound and safe from all manner of adverse attempts; besides those things which It has ordained touching ecclesiastical persons, has thought fit, that Secular princes also be admonished of their duty; trusting that they,--as Catholics, whom God hath willed to be the protectors of holy faith and church,--will not only grant that to the church her own right be restored, but will also recall all their own subjects to due reverence towards the clergy, parish priests, and the superior orders; nor permit that their officers, or inferior magistrates, through any spirit of covetousness, or any heedlessness, violate that immunity of the church and of ecclesiastical persons, which, by the ordinance of God, and by the appointments of the canons has been established; but (see) that they render, conjointly with the princes themselves, due observance to the sacred constitutions of Sovereign Pontiffs and of Councils. It ordains, therefore, and enjoins, that the sacred canons, and all the General Councils, as also all other apostolic ordinances, published in favour of ecclesiastical persons, of the liberty of the Church, and against the violators thereof,--all which It also renews by this present decree,--be exactly observed by all men. And for this cause It admonishes the emperor, kings, republics, princes, and all and each of whatsoever state and dignity they be, that, the more bountifully they are adorned with temporal goods, and with power over others, the more religiously should they respect whatsoever is of ecclesiastical right, as belonging especially to God, and as being under the cover of His protection; and that they suffer not such to be injured by any barons, nobles, governors, or other temporal lords, and above all by their own immediate officers; but punish those severely, who obstruct her liberty, immunity, and jurisdiction; being themselves an example to them in regard of piety, religion, and the protection of the churches, in imitation of those most excellent and religious princes their predecessors, who not only defended from all injury from others, but, by their authority and munificence, in a special manner advanced the interests of their own church. Wherefore let each one herein discharge his duty carefully; that so the divine worship may be devoutly celebrated, and prelates and other clerics remain, quietly and without hindrances, in their own residences and in the discharge of their duties, to the profit and edification of the people.

Canon 21 — In all things the authority of the Aposto1ic See shall remain untouched.

Postremo sancta Synodus omnia et singula sub quibuscumque clausulis et verbis quae de morum reformatione atque ecclesiastica disciplina tam sub felicis recordationis Paulo III ac Iulio III quam sub sanctissimo pio IV pontificibus maximis in hoc sacro concilio statuta sunt declarat ita decreta fuisse ut in his salva semper auctoritas Sedis Apostolicae et sit et esse intelligatur.

Lastly, the holy Synod declares, that all and singular the things which, under whatsoever clauses and words, have been ordained in this sacred Council, in the matter of reformation of morals, and ecclesiastical discipline, as well under the Sovereign Pontiffs, Paul III., and Julius III., of happy memory, as under the most blessed Pius IV., have been so decreed, as that the authority of the Apostolic See both is, and is understood to be, untouched thereby