site: migne

title: Canones

author: Abbo of Fleury

languages: en la

source_edition: Migne, Patrologia Latina, vol. 139, coll. 473A–508A

source_text:
## PRAEFATIO.

[0473A]

Dominis meis gloriosissimis, Francorum regibus, HUGONI, filioque ROTBERTO speciem gerenti dignam imperio, humilis Floriacensium rector ABO, perpetuae salutis munus in Christo.

Postquam divina providente clementia regni fastigium suscepistis, ad probationis emolumentum multa infortunia, occulto sed non injusto Dei judicio, perpessi estis. Nec id ab externis gentibus, sed a regni primoribus, ut vestri imperii primordia fermentarentur. Sed quia de omnibus vos eripuit omnipotens Dominus, recordamini bonitatis et pietatis Dei, recordamini praedecessorum vestrorum, bonorum regum; recordamini judiciorum justorum, ac semper habetote in animo parcere subjectis et [0473B] debellare superbos. Certe, serenissimi domini, quia vos in nostrum ordinem benevolos comperi, capitula inferius scripta ex canonum legumve libris, partim meis, partim aliorum sententiis uno tenore digessi; et vestro nomini consecrans, postquam contra aemulos Apologetico usus sum, uno tomo breviter collecta explicui. In quibus et vestri ministerii [0474A] summam expressi; et quanter vobis fidem servare debeant optimates regni non tacui. Ad defensionem quoque monastici ordinis plura congessi: qui monachorum senatum semper salvum esse et volo et volui, quorum etiam vos piissimi defensores et advocati estis. Unde simul cum monachis vestri Abonis miseremini, ut det vobis Deus suam invenire misericordiam hic et in perpetuum cum regibus sanctis. Valete.

## CAPITULA.

- I. *De honore ecclesiarum vel monasteriorum.*
- II. *De defensoribus ecclesiarum.*
- III. *De ministerio regis.*
- IV. *De fidelitate regis.*

[0474B]

- V. *De privilegiis ecclesiae et possessionum ejus.*
- VI. *De praeceptis regalibus vel imperialibus.*
- VII. *De differentia testamentorum et precariis.*
- VIII. *De eo quod necessitas excludat leges et canones.*
- IX. *De differentia legis et consuetudinis.*
- X. *De eo quod sacerdotes mandatum ad gentem extraneam non mittant.*

[0475A]

- XI. *De clericis electis ab aedificatoribus ecclesiarum.*
- XII. *De ordinatione vel degradatione presbyterorum.*
- XIII. *De eo quod absque pecunia episcopi debeant ordinari.*
- XIV. *De electione abbatis.*
- XV. *De ordinatione abbatis, et de accessu episcopi ad monasterium.*
- XVI. *De abbate, quod sacerdos esse debeat.*
- XVII. *De accusato abbate quid agendum sit.*
- XVIII. *De monachis et sanctimonialibus, ut regulariter vivant.*
- XIX. *De abbate ad regem pertinente.*
- XX. *De rectore Floriacensi.*

[0475B]

- XXI. *De sacerdotio monachi.*
- XXII. *De monachis non servantibus propositum.*
- XXIII. *De clericis qui monachi fieri volunt, et de insolentia episcoporum in monachos.*
- XXIV. *De clericis qui propter vanitatem efficiuntur monachi.*
- XXV. *De possessionibus ecclesiae, in quibus clerici aedificant.*
- XXVI. *De sanctimoniali vel monacho in jus vocato.*
- XXVII. *De his quae offeruntur ecclesiae.*
- XXVIII. *De episcopis invasoribus praetermissa synodo.*
- XXIX. *De tricennali praescriptione.*
- XXX. *De dote ecclesiarum.*

[0475C]

- XXXI. *De episcopo, quid habere debeat de ecclesia.*
- XXXII. *De rebus ecclesiae et de proximis fundatorum ejus.*
- XXXIII. *De provisione suffragii episcoporum.*
- XXXIV. *De indigentia eorum qui res suas obtulerunt ecclesiae.*
- XXXV. *De avaritia sacerdotum.*
- XXXVI. *De injuste excommunicatis.*
- XXXVII. *De ecclesiis et earum presbyteriis.*
- XXXVIII. *De eo quod episcopus tertiam partem ecclesiae potest dare cui voluerit.*
- XXXIX. *De sanctitate vitae clericorum.*
- XL. *De filiis sacerdotum, vel ministrorum.*
- XLI. *De rebus ecclesiae dispensandis.*
- XLII. *Ut nullus episcopus sibi eligat successorem.*

[0475D]

- XLIII. *De Eucharistia.*
- XLIV. *De accusatoribus sacerdotum.*
- XLV. *De episcopis in judicium testimonii causa evocatis.*
- XLVI *De his qui contra episcopum habent causam.*
- XLVII. *De accusatis episcopis.*
- XLVIII. *De testimoniis clericorum.*
- XLIX. *De frequenti sacrificio.*
- L. *De militantibus.*
- LI. *De stipendiis militum.*
- LII. *De militantibus clericis.*

## I.-- *De honore ecclesiarum et monasteriorum.*

Ecclesia quae est templum Dei vivi, quo honore habenda sit, testatur ipse Dominus in Evangelio [0476A] quo dicit Petro: *Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam [n: (Matth. XVI, 18)]*. Quia igitur ipsa est oratorium, de quo beatus Pater Benedictus dicit [n: (S. BENEDICT. Reg. cap. 52)]: « Oratorium hoc sit quod dicitur, nec ibi quidquam aliud agatur aut condatur, » providendum est ne, cui Christus fundamentum est, in usus saecularium transferatur propter rapinas suarum rerum, quia perhibentur Christiani intus vel foris violentiam ingerere atriis domus Dei. Unde Theodosius et Valentinianus Augusti, libro nono legum, capitulo 34, Antiocho praeposito [n: (Cod. Theod., lib. IX, tit. 45)]: « Pateant, inquiunt, summi Dei templa timentibus, nec sola altaria et oratorium templi circumjectum, quae [ *al.,* qui] ecclesias quadripartito intrinsecus parietum [0476B] septu concludit, ad tuitionem confugientium sancimus esse proposita, sed usque ad extremas fores ecclesiae, quas oratum gestiens populus primas ingreditur, confugientibus aram salutis esse praecipimus; et aditum pariter templi, quem parietum descripsimus cinctu. Et post loca publica, januas primas ecclesiae quidquid fuerit interjacens, sive in cellulis, sive in domibus, hortulis et balneis, areis atque porticibus, confugas interioris templi vice tueatur. Nec in extrahendo eos conetur quisquam sacrilegas manus immittere, neque [ *al.,* ne qui hoc] ausus sit, cum discrimen suum videat, ad expendendam opem ipsi quoque confugiant. Hanc autem spatii latitudinem ideo indulgemus, ne in ipso Dei templo et sacrosanctis altaribus confugientium [0476C] quemquam mane vel vespere cubare vel pernoctare liceat, ipsis hoc clericis religionis causa vetantibus. »

INTERPRETATIO. Ecclesiae sunt loca Deo dicata, et ideo reos, qui ibidem compulsi timore confugerint, ita tueantur ut nullus locis sanctis ad direptionem rerum vim aut manus afferre praesumat; sed quidquid spatii vel in porticibus, vel in areis ad ecclesiam adjacentibus pertinet, velut interiora templi praecipimus custodiri, ut reos timoris necessitas non constringat circa altaria manere, et loca venerabilia polluantur. Sane si qui ad sancta loca confugerint, arma, si qua secum portaverint, mox deponant, nec se aestiment magis armorum praesidio quam sanctorum locorum veneratione defendi. Quod si deponere arma [0476D] noluerint, et sacerdoti vel clericis non crediderint, sciant se armatorum viribus pertrahendos. Si vero aliquis extrahere de locis sanctis quemlibet reum quacunque ratione tentaverit, capitali supplicio esse damnandum.

## II.-- *De defensoribus ecclesiarum vel monasteriorum.*

Defensores ecclesiarum qui dicuntur hodie, contra auctoritatem legum et canonum sibi defendunt quod fuerat juris ecclesiarum, sicque violentiam clericis et monachis ingerendo, res ecclesiarum seu monasteriorum usufructuario diripiunt, colonos in paupertatem redigunt, possessiones ecclesiarum non augent, sed minuunt, et quorum defensores esse [0477A] debuerant, eos vastant. Patet rerum copia cunctis hostibus praedae, nec parant saltem vel verbis obviant, ut resistant, qui se putant non jam advocatos, sed dominos, dum post abscessum hostium consumunt quidquid fuerit residuum, juxta illud propheticum: *Residuum erucae comedit locusta, et residuum locustae comedit bruchus,* etc. [n: (Joel. I, 4)]. Denique idcirco videmus ecclesias destructas, monasteria quaedam diruta, quaedam ad summam inopiam redacta, quae bonorum virorum eleemosyna aliquando floruerunt in magna gloria, quia multi se ultro offerentes sub advocationis obtentu, de possessionibus, de redditibus, de oblationibus maximam portionem intercipiunt, quam ecclesiastici capere debuerant. Unde ut talis praesumptio cessaret, ita cautum est [0477B] in concilio Africano, cap. 64. « Placuit etiam ut petant ex nomine provinciarum omnium legati perrecturi, Vincentius et Fortunatius, a gloriosissimis imperatoribus, ut dent facultatem defensores constituendi scholasticos, qui in actu sunt vel in munere defensionis causarum, ut more sacerdotum provinciae id ipsi, qui defensionem ecclesiarum susceperint, habeant facultatem pro negotiis ecclesiarum, quoties necessitas flagitaverit, vel ad obsistendum obrepentibus, vel ad necessaria suggerenda ingredi judicum secretaria. »

## III.-- *De ministerio regis.*

Quale ministerium regis sit, et ipse sui officii nomine prodit, et totius regni suscepta cura innotescit; nec magis ulla sententia animum regis ad bene [0477C] agendum subrigit quam diversorum principum clementia proposita sub exemplis, quia et Constantini imperatoris mansuetudo laudatur inter dissidentes episcopos, et Marciani pura fides inter haereticos et orthodoxos. Sed de externis quid loquor, et loquendo immoror, cum ad dispensationem reipublicae et utilitatem ecclesiarum tanta fuerit pietas ac prudentia Caroli, et filii ejus Ludovici? Certe utrique pro tempore ac ratione noverant parcere subjectis et debellare superbos. Unde ex libris, qui ex conciliis sui temporis effecti sunt cum subjectione episcoporum, quanta facile est reperiri, expressum libro II, cap. 1 [n: (Concil. Paris. VI)], post aliqua: « Justitia regis est, neminem injuste per potentiam opprimere, sine acceptione personarum inter virum et proximum suum [0477D] judicare, advenis et pupillis et viduis defensorem esse, furta cohibere, adulteria punire, iniquos non exaltare, impudicos et histriones non nutrire, impios de terra perdere, parricidas et pejerantes vivere non sinere, ecclesias defensare, pauperes eleemosynis alere; justos super regni negotia constituere, senes et sapientes et sobrios consiliarios habere, magorum et hariolorum pythonissarumque superstitionibus non intendere, iracundiam differre, patriam fortiter et juste contra adversarios defendere; per omnia in Dec vivere, prosperitatibus non elevare animum, cuncta adversa patienter ferre, fidem catholicam in Deum habere, filios suos non sinere impie agere, [0478A] certis horis orationibus insistere, ante horas congruas non gustare cibum. *Vae enim terrae, cujus rex est puer, et cujus principes mane comedunt [n: (Eccle. X, 16)]*. Haec regni prosperitatem in praesenti faciunt, et regem ad coelestia regna meliora perducunt. »

## IV.-- *De fidelitate regis.*

Cum regis ministerium sit totius regni penitus negotia discutere, ne quid in eis lateat injustitiae, quomodo ad tanta poterit subsistere, nisi annuentibus episcopis et primoribus regni? Et cum Apostolus dicat: *Deum timete, regem honorificate [n: (I Petr. II, 17)]*, qua ratione sui ministerii vices exercebit in contumacium perfidia, si ei primores regni auxilio et consilio non exhibeant debitum honorem cum [0478B] omni reverentia? Ipse enim solus non sufficit ad omnia regni utilia. Idcirco partito in aliis onere, quos dignos credit honore, honorandus est et ipse sincera devotione, ne quis ei contradicat quomodocunque, quia *qui potestati resistit, Dei ordinationi resistit [n: (Rom. XIII, 12)]*. Siquidem ut melius est non vovere quam post votum non reddere, ita melius est electioni principis non subscribere quam post subscriptionem electum contemnere vel proscribere, quandoquidem in altero libertatis amor laudatur, in altero servilis contumacia probo datur. Tres namque electiones generales novimus, quarum una est regis vel imperatoris, altera pontificis, tertia abbatis. Et primam quidem facit concordia totius regni; secundam vero unanimitas civium et cleri; tertiam [0478C] sanius consilium coenobialis congregationis. Et unaquaeque non pro saecularis amicitiae gratia vel pretio, sed ad suam professionem pro sapientia vel vitae merito. Porro ordinatus rex ab omnibus subditis fidem sibi sacramento exigit, ne in aliquibus regni sui finibus discordia generari possit. Hinc habes scriptum in concilio Toletano IV: « Post instituta quaedam ecclesiastici ordinis vel decreta, quae ad quorumdam pertinent disciplinam, postremo nobis cunctis sacerdotibus sententia est pro robore nostrorum regum et stabilitate gentis pontificale ultimum sibi Deo judice ferre decretum. Multarum quippe gentium, ut fama est, tanta exstat perfidia animorum, ut fidem sacramento promissam regibus suis servare contemnant, et ore simulent [0478D] juramenti professionem, dum retinent mente perfidiae impietatem Jurant regibus suis, et fidem quam pollicentur, praevaricant, nec metuunt volumen illud judicii Dei, per quod inducitur maledictio multaque poenarum comminatio super eos qui jurant in nomine Domini mendaciter. Quae igitur spes talibus populis contra hostes laborantibus erit? quae fides ultra cum aliis gentibus in pace credenda? quod foedus non violandum? quae in hostibus jurata sponsio permanebit, quando nec ipsis propriis regibus juratam fidem conservant? quis enim adeo furiosus est, qui caput suum manu propria desecet? Illi, ut notum est, immemores salutis suae, propria manu seipsos [0479A] interimunt, in semetipsos suosque reges proprias convertendo vires. Et cum Dominus dicat: *Nolite tangere christos meos [n: (Psal. CIV, 15)]*; et David: *Quis,* inquit, *extendet manum suam in Christum Domini, et innocens erit? [n: (I Reg. XXVI, 9)]* illis nec vitare metus est perjurium, nec regibus suis inferre exitium. Hostibus quippe fides pacti datur, nec violatur, id est, si bello fides valet, quanto magis in suis servanda est? Sacrilegium quippe est, si violetur a gentibus regum suorum promissa fides, quia non solum in eis fit pacti transgressio, sed et in Deum quidem, in cujus nomine pollicetur ipsa promissio. »

## V.-- *De privilegiis.*

Romanae et apostolicae sedis auctoritas Christo [0479B] Domino propitiante refulget per universalem totius orbis Ecclesiam. Nec mirum, cum ejusdem sedis pontifices beati Petri, qui princeps est totius Ecclesiae, videantur vices gerere. A Christianis quoque imperatoribus hanc eamdem obtinuerunt singularitatis excellentiam ut fundatis episcopalibus ecclesiis, virorum seu sanctimonialium monasteriis, legem quam semel sub excommunicationis anathemate imposuissent, nunquam, nisi necessitas impediret, deinceps perderent. Unde ita habes scriptum in concilio Nicaeno, cap. 6. « Antiqua consuetudo servetur per Aegyptum, Lybiam et Pentapolim, ita ut Alexandrinus episcopus horum omnium habeat potestatem, quia et urbis Romae episcopo parilis mos est. Similiter autem et apud Antiochiam caeterasque provincias [0479C] suis privilegia serventur ecclesiis. »

Item, GREGORIUS JOANNI episcopo [n: (GREG. lib. VII, ep. 33, ind. 1)].

« Grave nimis et contra sacerdotale constat esse propositum, cujusquam monasterii privilegia olim indulta confundere, et ad irritum, quae sunt pro quiete disposita, niti deducere. Questi itaque sunt nobis monachi tuae dioeceseos quia suo monasterio quaedam contra ea, quae a praedecessoribus vestris permissa ac longa consuetudine servata sunt, festinetis inducere et antiquam ordinationem quadam praejudicii novitate turbare. Proinde de his fraternitatem vestram hortamur affatibus, ut, si ita est, ab ejus se molestia sine aliqua excusatione contineat, et quae ei sunt diutius custodita nullius occasionis [0479D] tentet usurpatione convellere; sed cuncta illibate et sine ulla studeat refragatione servare, et plus sibi in eodem monasterio quam praedecessoribus suis licuit, noverit non licere. » Item in legibus cap. 510. « Possessiones ad religiosas domos pertinentes nullam descriptionem agnoscant, nisi ad constructionem viarum vel pontium aedificationes, ita tamen, si habuerint possessiones intra territorium constitutas illius civitatis, in qua desideratur descriptio. [0480A] Habeant autem immunitatem, sortitis muneribus extraordinariis et lucrativorum descriptione. »

## VI.-- *De praeceptis regalibus vel imperialibus.*

Gloriosissimorum regum potentia stabile firmumque esse voluit quidquid verbo vel opere praecipiendo constituit, maxime quod ad utilitatem Ecclesiae suorum procerum suggestionibus ratum esse judicavit. Quapropter qui praeceptis regalibus contradicit, se regem non diligere nec timere ostendit, praesertim cum priscorum virorum fulcitur assertione, quam authenticam non ignorat esse. Nam Dominus dicit: *Si quis diligit me, sermones meos servabit [n: (Joan. XIV, 23)]*. Qui ergo regem odit, odit praeceptum illius; sermones etiam irreprehensibiles reprehendere quaerit. Sed unde hoc contingit, nisi [0480B] ex nimia mansuetudine regis? Omnia enim nimia nocent. Propterea denique jubemur habere simplicitatem columbinam ac serpentinam astutiam, ne ad utramque partem sit vehementior animus, qui nescit servare modum plus aequo anxius. Siquidem non de imperiali praecepto, sed de indiculis epistolarum suarum hoc Carolus proposuit edictum in libro IV capitul. suorum. « Si quis litteras nostras despexerit, id est tractatoriam, quae propter missos recipiendos dirigitur, aut honores quos habet, amittat; aut in loco in quo praedictos missos suscipere debuit, tandiu resideat et de suis rebus legationes illuc venientes suscipiat, quo usque animo nostro satisfactum habeat: qui vero epistolam nostram quocunque modo, jussu nostro ad palatium veniat et [0480C] ad voluntatem nostram congruam stultitiae suae castigationem accipiat. Et si homo liber, id est ministerialis comitis, hoc fecerit, honorem, qualemcunque habuerit, sive beneficium, amittat; et si servus nudus, ad palum vapulet, et caput ejus tondeatur. »

## VII.-- *De differentia testamentorum et precariis.*

Quoniam testamentorum alia fiunt dotis nomine, alia haereditatis donatione, alia de rebus ecclesiae, quas abalienari est difficile, et dicuntur precariae: exceptis his, sunt praecepta regalis, id est imperialis, jussionis auctoritate roborata, quibus consentiunt Romanorum pontificum privilegia sub excommunicationis anathemate decreta. At vero precariae, quae ex conventione fiunt, et precibus obtinentur, [0480D] aliae sub quotlibet personis censualiter retinentur usu fructuario, aliae per commutationis emphyteosim, id est contractum: quae fit eo modo, quo habetur in libro Conciliorum tertio, cap. 22: « Precariae a nemine de rebus ecclesiasticis fieri praesumantur, nisi quantum de qualitate conventi [ *al.,* convenienti] datur ex proprio, duplum accipiatur ex rebus ecclesiae, in suo tantum qui dederit nomine, si res proprias et ecclesiasticas [0481A] usu fructuario tenere voluerit. Si autem res proprias ad praesens dimiserit, ex rebus ecclesiasticis fructuario usu in suo tantum quis nomine assumat, quia sic eas quemcunque tueatur oportet, ut alienarum dispensatorem, non propriarum largitorem. Et a nulla potestate quis cogatur facere precariam de rebus Deo et sanctis dicatis, cum ratio et usus obtineant neminem, qui non vult, contra utilitatem et rationem praestitum de proprio facere beneficium. Praecepta autem regalia super precariis ecclesiasticis fieri, nec ratio sinit, nec auctoritas quolibet modo permittit, quoniam praecepta in jure ecclesiastico firmare indignum judicet necesse est majestas regia, nisi ab ecclesiastico rectore petantur. Isdem autem custos ecclesiae solertissime caveat [0481B] ne sui ordinis et ecclesiasticae communionis forte immemor contra auctoritatem praeceptum regium pro quacunque assentatione fieri petat. Qui et si fecerit, non audiatur; si autem et obtinuerit, regia discretione et episcopali judicio idem rescindatur, et petitor injustus pro principis injusta suggestione digne corripiatur. »

## VIII.-- *De eo quod necessitas excludit leges et canones.*

Ecclesiasticae regulae, quas Graeci canones vocant, a sanctis Patribus sunt inventae idcirco, ut absque ullo erroris anfractu per justitiae semitam gradiamur. Nec differt qua canonum institutione quis imbuatur ad competentem Christianae fidei professionem, dum tamen inoffenso vestigio viam veritatis [0481C] ingressus, per ducatum Evangelii non recedat a divinis oraculis. Non enim omnis inventio necessitatem comitatur, ut alio modo fieri impossibile sit quod aliquis utiliter invenit. Sicut in concilio Africano plura tractat Osius Cordubensis ad placitum, quae libenter suscipit Ecclesia pro verissima institutione canonum. Unde considerandus est terrarum situs, qualitas temporum, infirmitas hominum, et aliae necessitates rerum, quae solent mutare regulas diversarum provinciarum. Potestate etiam multa mutata sunt pro communi utilitate ecclesiarum, quae nemo reprehendit fidelium. Et quid mirum? cum nonnunquam inveniantur canones sibi contradicentes, et quod in altero concilio praecipitur, in altero prohibetur nec enim id frustra factum existimant, [0481D] qui pro temporalis vitae commodo nunquam cupiunt declinare a virtute ad vitia, nec a veritate ad mendacium. Nam in decretis pontificum eadem ratio existit, quorum tanta auctoritas est, ut sententiae plurimorum unius Romani pontificis exspectent judicium. Semper igitur in talibus praeponderat utilitas et honestas, non illecebrosa, quam sancti viri fugiunt, desideriorium voluptas. Sed ne incassum talia dicere videamur, exempla proponimus. Transmigratio episcoporum prohibita est in Nicaena et Chalcedonensi synodo; necessitate vel utilitate concessa est in Antiocheno concilio. Et necessitate quidem, propter frigus scilicet quod ejus debile corpus ferre non poterat, Silvanus ab Attico ex Philippopoleos [0482A] in Trojam mutatus est. Potestate quoque Romani pontificis Perigenes in Petris ordinatus est episcopus, nec [ *f.* nec non] receptus inthronizatus in Corinthio, defuncto ejus episcopo. Nec de his mirandum, cum odio habendam Christus docuit, quam Apostolus uxorem nos diligere praecepit. Gregorius quoque ab aliis episcopis damnatos suae auctoritatis privilegio pristinis gradibus reformabat, episcopos unibat, successores episcopis dabat [n: (GREG. lib. III, epist. 20)]. Salonitanae civitatis episcopum, nomine Maximum, quia pecuniis ordinatus Simoniacam haeresim incurrerat, Gregorius excommunicavit. Qui excommunicatus missas celebravit; tamen post 7 annos poenitentia ductum suae sed restituit, et pallio donavit, accepto sacramento de interdictis super [0482B] corpus sancti Apollinaris [n: (lib. VII, epist. 82, ind. 2)].

## IX.-- *De differentia legis et consuetudinis.*

Sicut rex a regendo dicitur, ita et lex a legendo. Quapropter legum promulgatio regum edictis extenditur, et unusquisque infra sui regni fines imperium Christianum pietate exsequitur. Cui consuetudo paret; quae si publicis utilitatibus non impeditur ipsa pro lege succedit. Nam Cicero in rhetoricis harum similitudinem ac differentiam ita definitione pandere non supersedit [n: (CIC. lib. II, de Invent.)] « Consuetudinis jus esse putatur id quod voluntate omnium sine lege vetustas comprobarit. » Jura vero legitima ex legibus cognosci oportebit, et a vulgari intelligentia remotiora sunt; ad similitudinem vero aliquam, aut ad rem amplificandam saepe sunt inferenda. [0482C] Quocirca, si bene memini, lex et mos species sunt juris. Nam lex est principum constitutio scripta; mos vero consuetudo vetustate probata, nec tamen scripta. An vetustas adeo sibi consensit in malo ut morum disciplinam nullus vellet aliquando? Sed hoc nusquam gentium didicimus, omnibus hominibus bonum naturae etiam male agendo amantibus. Omnes igitur homines bonis legibus, aut bonis moribus utantur necesse est. Porro quosdam comperimus, qui nec bonis moribus per consuetudinem, nec ullis legibus se subditos arbitrentur; et qui sine lege vivunt, sine lege peribunt.

## X.-- *De eo quod sacerdotes mandatum ad gentem extraneam non mittant.*

[0482D]Ex Toletano concilio IV, cap. 30: « Confinitimi hostium sacerdotes, praeter eos qui regia potestate licentiam acceperunt, quodlibet ad gentem extraneam mandatum occulte accipere vel dirigere non praesumant. Qui autem deprehenditur atque convincitur, denuntiatus principi apud concilium, magna animadversione et condigna multabitur. »

## XI.-- *De clericis electis ab aedificatoribus venerabilium locorum, vel haeredibus eorum.*

In legibus, cap. 456: « Si quis oratoriam domum aedificaverit, et ipse vel haeredes ejus clericos in ipsa domo consecrare maluerint, sumptus administrantes ejusdem domus audiantur, si dignos nominaverint clericos; sin autem illi tales sint, ut divinis canonibus [0483A] non comprobentur, ad episcopum pertinebit alios clericos idoneos eligere. »

## XII.-- *De ordinatione vel degradatione presbyterorum.*

Ex Hispalensi concilio II, cap. VI. « Ecclesiae [ *al.,* comperimus Fragitanum Cordubensis Ecclesiae] presbyterum a pontifice suo injuste olim dejectum, et innocentem exsilio condemnatum. Quem rursus per subscriptionem nostram decrevimus, ut juxta priscorum Patrum synodalem sententiam nullus virorum sine concilii examinatione dejiciendum quemlibet presbyterum vel diaconum audeat. Nam multi sunt qui indiscussos potestate tyrannica, non auctoritate canonica, damnant; et sicut nonnullos gratiae favore sublimant, ita quosdam odio invidiaque permoti humiliant, et ad levem opinionis auram condemnant [0483B] quorum crimina non approbant. Episcopus enim sacerdotibus ac ministris solus honorem dare potest, auferre non potest. Si enim hi, qui in saeculo a dominis suis honorem libertatis adepti sunt, in servitutis nexum non revolvuntur, nisi publice apud proceres tribunali foro fuerint accusati, quanto magis hi qui divinis altaribus consecrati honore ecclesiastico decorantur? Qui profecto nec ab uno damnari, nec uno judicante poterunt honoris sui privilegiis exui, sed praesentati synodali judicio, quod canon de illis praeceperit, definiri. »

## XIII.-- *Ut nulla pecunia data episcopi ordinentur.*

Ex libro Legum, cap. 430: « Ante omnia illud observari sancimus, ut nemo sub praestatione auri vel alterius rei episcopus consecretur. Quod si tale aliquid [0483C] admissum fuerit, seipsos et suas animas perdunt hi qui pecunias accipiunt vel praestant, et mediatores eorum secundum divinas regulas et sacros canones condemnationi subjiciuntur. Eapropter hoc et qui dat, et qui accipit, et qui mediator factus est, sacerdotio vel clericatus honore removeatur. Quod pro ea causa datum est, ecclesiae vindicetur illi, cujus voluit sacerdotium emere. Si autem laicus erit, qui pro hac causa aliquid accepit, vel mediator rei factus est, ea quae data sunt in duplum ab eo exigantur, ab ecclesia vindicanda. Non solum autem ea quae data sunt, vindicari praecipimus; sed et omnem cautionem, et omnem aliam qualemcunque actionem cessare sancimus, ut ille qui promissionem accepit, non solum cautionem reddere, sed et aliud, [0483D] tantum quantum cautio continet, conveniat Ecclesiae dare. »

Item ex concilio Chalcedonensi, cap. 11: « Si quis episcopus per pecuniam fecerit ordinationem, et sub pretio redegerit gratiam quae non potest vendi, ordinaveritque per pecunias episcopum, aut presbyterum, aut diaconum, vel quemlibet ex his qui connumerantur in clero, aut promoverit per pecunias dispensatorem, vel quemquam qui subjectus est regulae, [0484A] pro suo turpissimo lucri commodo, is qui hoc attentasse probatus fuerit, proprii gradus periculo subjacebit; et qui ordinatus est, nihil ex hac ordinatione vel promotione, quae est per negotiationem facta, proficiat; sed sit alienus a dignitate vel sollicitudine, quam pecuniis quaesivit. Si quis vero mediator tam turpibus et nefandis datis, vel acceptis exstiterit, siquidem clericus fuerit, proprio gradu decidat; si vero laicus aut monachus, anathematizetur. »

## XIV.-- *De electione abbatis.*

In Legibus, cap. 480: « Restat ut de monachis dicamus. Igitur sancimus, ut abbas sive archimandrita in singulis monasteriis praeponatur, non secundum gradum monachorum, sed quem cuncti [0484B] monachi, vel melioris opinionis constituti elegerint, propositis sanctis evangeliis, dicentes quod non propter amicitiam vel gratiam, sed scientes eum fidei rectae et vitae castae, et administratione dignum et potentem ad monachorum disciplinam et omnem monasterii statum utiliter custodire, eum elegerint. Et si sic electus fuerit, modis omnibus confirmetur ab episcopo, cui monasterium subjectum est. Quae autem de monasteriis monachorum diximus, eadem teneant et in monasteriis et archisteriis mulierum. »

## XV.-- *De abbatis ordinatione, et de accessu episcopi ad monasterium.*

GREGORIUS MARINIANO episcopo Ravennae [n: (Greg. lib. VII, ep. 18, indict. 1)]:

« Quam sit necessarium monasteriorum quieti prospicere [0484C] et de eorum perpetua securitate tractare, ante actum vos officium, quod in regimine monasterii exhibuistis, informat. Et ideo quia monasterium beatorum Joannis et Stephani, quod in Clasitana civitate est constitutum, cui communis filius Claudius abbas praeesse dignoscitur, multa a decessoribus vestris praejudicia atque gravamina pertulisse cognovimus, oportet ut fraternitatis vestrae provisio eorum de futura quiete salubri ordinatione disponat, quatenus conversantes illic in Dei servitio, ipsius quoque gratia suffragante, mente libera perseverent. Sed ne ex ea quae magis emendanda est, consuetudine quisquam illic quolibet tempore quidquam molestiae praesumat inferre, necesse est ut haec quae inferius enumeranda curavimus, ita fraternitatis vestrae studio debeant [0484D] custodiri, ut ex eis non possit ulterius inferendae inquietudinis occasio reperiri. Nullus igitur ultra audeat de redditibus, rebus, vel chartis dicti monasterii, vel de loco aliquo, qui ad eum pertinet, quocunque modo, qualibet excusatione minuere, nec immissiones dolosas aliquas facere, sed si qua forte causa inter Ravennatem ecclesiam et praefatum monasterium evenerit, et pacifice non potuerit ordinari, apud electos a partibus timentes Deum, sine voluntaria [0485A] dilatione mediis sacrosanctis Evangeliis finiatur. Defuncto vero abbate, non extraneus, nisi de eadem congregatione, quem sibi propria voluntate congregatio elegerit, et qui electus fuerit, sine dolo vel venalitate aliqua ordinetur. Neque venienti abbati quaecunque persona qualibet occasione in suo monasterio opponatur, nisi forte exstantibus criminibus (quod absit), quae sacri canones punire monstrantur. Pariter autem custodiendum est ut invito ejusdem monasterii abbate ad ordinanda alia monasteria, aut ad ordines sacros vel ad clericatus officium tolli exinde monachi non debeant, sed si abundantes fuerint, qui ad celebrandas Deo laudes, vel utilitates monasteriorum complendas suffecerint, abbas cum devotione de his qui supersunt, offerat, [0485B] quos dignos eorum putaverit. Quod si sufficienter habens dare noluerit, tunc Ravennas episcopus ad ordinanda alia monasteria de his qui supersunt, tollat; ad ecclesiasticum tamen officium nullus exinde producatur, nisi quem abbas loci admonitus propria voluntate obtulerit. Quisquis autem ex praedicto monasterio ad ecclesiasticum ordinem pervenerit, ulterius illic nec potestatem aliquam, nec licentiam habeat habitandi. Observandum est quoque ut descriptio rerum aut chartarum ejusdem monasterii ab ecclesiasticis fieri non debeat, si quando res exigit, sed abbas loci cum abbatibus aliis rerum inventarium faciat. Quoties autem pro utilitate sui monasterii ad pontificem Romanum abbas venire vel transmittere forte voluerit, ei modis omnibus liceat. [0485C] Praeterea cum episcoporum adventus desideranter a monasteriis debeat exspectari, quia tamen hospitandi occasione praedictum monasterium temporibus decessoris vestri nobis fuisse nuntiatum est praegravatum: oportet, ut hoc sanctitas vestra decenter debeat temperare, ut visitandi exhortandique gratia ad monasterium, quoties placuerit, ab ejusdem civitatis antistite accedatur, sed sic charitatis officium illic episcopus impleat, ut gravamen aliquod monasterium non incurrat. Vestram vero fraternitatem praedictus abbas non metuit ad monasterium frequenter accedere, sed etiam desiderabiliter concupiscit, sciens quod per vos substantia monasterii omnino gravari non possit. »

Et rursus eidem in alia epistola post aliqua *(Lib. [0485D] VI, ep. 40)*. « Hortamur ut, omni mora omnique excusatione submota, ita monasteria Ravennae a vestro vestrorumque clericorum studeatis gravamine [0486A] relevare, quatenus nullam deinceps in eis clerici vel hi qui in sacro ordine sunt constituti, ob aliud habeant, nisi orandi tantummodo causa, accedendi licentiam, aut si forte ad peragenda sacra missarum fuerint invitati mysteria. Sed ne vel pro cujuslibet monachi aut abbatis promotione onus aliquod fortasse sustineant, studendum vobis est ut, si quispiam abbatum aut monachorum ex quocunque monasterio ad clericatus officium vel ordinem sacrum accesserit, non illic aliquam (ut diximus) habeat ulterius potestatem, ne monasteria hujus occasionis velamine ea quae prohibemus sustinere onera compellantur. Haec itaque omnia vigilanti cura emendare jam secundo commonita sanctitas vestra non differat. »

[0486B]Item Gregorius Joanni episcopo de Urbevetere [n: (Lib. I, ep. 12)]. Agapitus abbas monasterii sancti Georgii insinuavit nobis plurima se a vestra sanctitate gravamina sustinere, et non solum in his quae necessitatis tempore aliquod monasterio possint ferre subsidium, verum etiam in eodem monasterio missas prohibeatis celebrari, sepeliri etiam mortuos interdicas. Quod si ita est, a tali vos hortamur inhumanitate suspendi, et sepeliri ibidem mortuos, vel celebrari missas nulla ulterius habita contradictione permittas, ne denuo querelam de his quae dicta sunt praedictus vir venerabilis deponere compellatur.

## XVI.-- *De eo quod abbas sacerdos esse debet.*

Eugenius papa cap. 27 *(EUGEN. II, in syn. [0486C] Rom.)*: « Abbates per monasteria tales ordinentur, qui sibi subjectos bene regere possint; sacerdotalem quoque sint honorem adepti. »

## XVII.-- *De accusato abbate quid sit agendum.*

GREGORIUS LUPO abbati [n: (GREGOR., lib. II, epist. 12)]: « Quoniam multae occasiones in deceptionem religiosarum personarum a pravis illic, ut dicitur, hominibus exquiruntur, praesbyterum praedictae Ecclesiae nullo modo privandum deponendumque censemus, nisi causa specialiter criminis exegerit. Unde necesse est, ut si qua contra eum hujusmodi querela surrexit, non solum episcopus civitatis causam examinet, sed adhibitis sibi coepiscopis subtili hoc investigatione perquirat quatenus cunctis concorditer judicantibus judicio canonicae districtionis [0486D] censura aut reum ferire, aut innocentem possit absolvere. »

## XVIII.-- *De monachis et sanctimonialibus, ut regulariter vivant.*

[0487A]

[n: (Ex conc. Vernensi I, c. 5.)] « Monasteria tam virorum quam puellarum, quae contempserint secundum ordinem regulariter vivere, ab episcopo in cujus parochia esse videntur emendentur. Quod si non potuerit episcopus emendare, metropolitano innotescat. Quod si nec ipse emendare poterit, ad synodum publicam exinde veniant; et si publicam synodum contempserint, aut honorem suum perdant, aut excommunicentur ab omnibus episcopis; et talis in loco ejus in ipsa synodo constituatur voluntate domini regis, vel consensu servorum Dei, qui regulariter ipsam congregationem regat. »

## XIX.-- *De abbate ad regem pertinente.*

[0487B]Ex concilio Verni palatii [n: (Ibid., c. 20)]. « In alia synodo nobis perdonastis, ut illa monasteria, ubi monachi vel monachae vivunt regulariter, eis res dimitterentur, unde vivere possent. Exinde si regalis esset locus, ad dominum regem fecisset rationes abbas vel abbatissa; si episcopalis, ad illum episcopum. »

## XX.-- *De rectore Floriacensi.*

In concilio Tullensi, cap. 12: « Tandem postulavit generalis synodus se ad terram usque prosternens ante Carolum gloriosum regem et Radulfum Bituricum archiepiscopum, obsecrans et adjurans per crucem et sanguinem Christi, ut privilegium monasterii sancti Benedicti, quod annuente praefato rege firmaverat, quodque idem Radulfus [0487C] subscripserat, ratum et inconvulsum servare studerent. Quod si abbas negligens, et sacris regulis non conveniens per directos missos inventus fuerit, ab eadem paternitate removeatur, et alius qui dignus repertus fuerit, substituatur, et privilegii auctoritas in eodem monasterio quacunque occasione non destituatur. »

## XXI.-- *De sacerdotio monachi.*

GREGORIUS LUCIO [ *al.,* Lucido] episcopo [n: (GREG., lib. X, ep. 54)].

« Filius noster Joannes abbas presbyterum sibi in monasterio suo ex congregatione eadem petiit ordinandum. Ideoque fraternitatem vestram praesenti auctoritate duximus adhortandam, quatenus virum, quem vobis de congregatione sua ad ordinationem [0487D] obtulerit consecrandum, sicut est consuetudo, quaeque sunt discutienda, subtiliter perquiratis; et si nihil in eo repertum fuerit quod ei possit obviare, [0488A] canonice, sicut mos est, consecretur. Nihil autem aliud ei privilegii concedentes, nisi ut in congregatione sua, quoties opportunum fuerit, sacra missarum debeat tantummodo celebrare mysteria. »

Et sanctus Benedictus in regula sua, cap. 62: « Ordinatus autem caveat elationem aut superbiam, nec quidquam praesumat, nisi quod ab abbate suo ei praecipitur, sciens se multo magis disciplinae regulari subditum, » etc.

## XXII.-- *De monachis non servantibus propositum.*

In Legib. cap. 490: « Si quis monasterium suum reliquerit, aut ad aliud monasterium transierit, res ejus priori monasterio, in quo ante intraverat, competant. »

Item, cap. 16: « Si quis in monasterio se collocaverit, [0488B] et postquam vestem religiosam vestitus est, e monasterio recesserit, omnia bona ipsius quae in monasterium introduxit, ad ipsum monasterium pertineant. » Idem est ex alia constitutione: « Etsi non introduxit. Omnes enim res cum ejus domino monasterii sunt. »

Item, cap. 18: « Si quis introierit in monasterium, et post religiosam vestem recesserit, vel militaverit, vel simpliciter laicus factus fuerit, spolietur cingulo militari, et vita libera non potiatur, sed officio praesidis provinciae servire cogatur. Substantia autem ejus in monasterio maneat. »

Item exempla Siricii papae ad Himerium episcopum Terraconensem, cap. 6: « Praeterea monachorum quosdam atque monacharum sive monialium abjecto [0488C] proposito sanctitatis in tantam protestaris demersos esse lasciviam, ut prius clanculo, velut sub monasteriorum praetextu illicita, ac sacrilega se contagione miscuerint; postea vero in abruptum conscientiae desperatione perducti, de illicitis complexibus libere filios procrearint, quod et publicae leges, et ecclesiastica jura condemnant. Has igitur impudicas detestabilesque personas a monasteriorum coetu ecclesiarumque conventibus eliminandas esse mandamus, quatenus retrusae in suis ergastulis, tantum facinus continua lamentatione deflentes, purificatorio possint poenitudinis igne decoquere, ut eis vel ad mortem saltem solius misericordiae intuitu per communionis gratiam possit indulgentia subvenire. »

## XXIII.-- *De clericis qui monachi volunt fieri, et de insolentia episcoporum in monachos.*

[0488D]

Cap. 52 *[l., 50]* ex Toletano concilio IV. « Clerici qui monachorum propositum appetunt, quia [0489A] meliorem vitam sequi cupiunt, liberos eos ab episcopo in monasteriis largiri oportet ingressus, nec interdici propositum eorum qui ad contemplationis desiderium transire nituntur. »

Item cap. 51: « Nuntiatum est praesenti concilio quod monachi episcopali imperio servili operi mancipentur, et jura monasteriorum contra statuta canonum illicita praesumptione usurpentur, ita ut pene omnis ex coenobio [ *t.,* pene ex coenobio possessio fiat], atque illustris portio Christi ad ignominiam servitutemque perveniat. Quapropter monemus eos qui ecclesiis praesunt, ut ultra talia non praesumant, sed hoc tantum sibi in monasteriis vindicent sacerdotes quod praecipiunt canones, id est, monachos ad conversationem sanctam praemonere, [0489B] abbates ad aliqua [ *al.,* abbates, aliaque] officia instituere, atque extra regulam facta corrigere. Quod si aliquid in monachos canonibus interdictum praesumpserint, aut usurpare quidpiam de monasterii rebus tentaverint; non deerit ab illis sententia excommunicationis, qui se deinceps nequaquam sustulerint ab illicitis. »

## XXIV.-- *De clericis qui propter vanitatem efficiuntur monachi.*

Ex concilio Caesaraugustano cap. 6 [n: ( concil. Caesar., sub Damas. )]: « Si quis de clericis propter luxum vanitatemque praesumptam de officio sponte discesserit, ac se, velut observatorem legis, monachum videri maluerit esse quam clericum, ita de ecclesia repellendum, ut, nisi rogando et obsecrando plurimis [0489C] temporibus satisfecerit, non recipiatur. Ab universis episcopis dictum est: Ita fiat. »

## XXV.-- *De possessionibus ecclesiae.*

Ex alio Toletano concilio cap. 4: « Si quis sane clericorum agellos vel vineolas in terris ecclesiae sibi fecisse probatur sustentandae vitae causa, usque ad diem obitus sui possideat. Post suum vero de hac vita discessum, juxta priorum canonum institutiones jus suum ecclesiae restituat, nec testamentario ac successorio jure cuiquam haeredum prohaeredumque relinquat, nisi forsitan cui episcopus pro servitiis hac praestatione ecclesiae largiri voluerit. »

GREGORIUS JOANNI EPISCOPO [n: (GREG. lib. VII, ep. 33, ind. 1.)]

[0489D] « Questi sunt monachi tuae dioeceseos te quaedam de monasterio sub xenii quasi specie abstulisse. Et ideo necesse est ut, si quid indecenter recolis accepisse, sine dilatione restituas, ne avaritiae te graviter culpa redarguat, quem largum erga monasteria sacerdotalis magis debuerat munificentia demonstrare. Questi quoque sunt monachi abbatem suum terram tibi donationis concessisse sub praetextu fabricandae ecclesiae. Et ideo, praeter id quod circumdant [0490A] parietes ecclesiae, volumus ut in jura monasterii sine aliqua difficultate revertatur, quia nec mundanarum legum nec sacrorum canonum statuta permittunt res monasterii de jure ejus quolibet titulo segregari. Quapropter donationem ejusdem terrae, quae contra rationem facta est, sine aliqua restitue contradictionem. »

Item in Legibus cap. 404: « Si quis mala fide res alienas possidens vendiderit eas, vel donaverit, vel alio modo alienaverit, is autem qui se dominum earum putat, sciens hoc, testatione denuntiaverit ei qui res cepit intra decennium inter praesentes, vel inter absentes intra vicennium; res firmiter apud emptorem, vel qui donationem excepit, vel alio modo alienationes nactus est, permaneant. Quod si, [0490B] ignorante domino, mala fide possessor alienaverit, non aliter hoc praejudicet domino nisi triginta annorum spatium transactum sit, quamvis is qui emit vel alio modo alienationes nactus est, bonae fidei possessor fuerit. »

## XXVI.-- *De monacho, vel sanctimoniali in jus vocata.*

Ex constitutione 2, cap. 74 [n: (Novell. 79, c. 1)]: « Si quis cum monachis vel sanctimonialibus habeat litigium, non audeat eos ad civilem judicem accusare vel trahere, in archisterio vel monasterio constitutos; sed magis adeat civitatis episcopum. Ille enim aestimabit utrum repraesentari principalis persona debeat, an per defensorem, egumenum vel apocrisiarium defendi cum omni scilicet honestate, ita ut episcopus legibus [0490C] et canonibus consentaneam sententiam proferat. » De temeratoribus, cap. 4: « Si quis hanc constitutionem violaverit, in magistratu quidem positus 10 librarum auri poena multabitur; exsecutor autem litium constitutus, in decanicis ecclesiarum recludatur competentes poenas luiturus; et postea non concedatur officium exsecutoris habere. »

## XXVII.-- *De his quae a fidelibus in basilicis offeruntur.*

Ex concilio Aureliacensi cap. 11 [n: (conc. Aurel. I, cap. 15)]: « De his quae parochiis in terris, vineis, mancipiis atque peculiis quicunque fideles obtulerint, antiquorum canonum statuta serventur, et omnia in episcopi potestate consistant. De his tamen quae in altario accesserint, tertia fideliter episcopis [0490D] deferatur. »

## XXVIII.-- *De episcopis invasoribus praetermissa synodo.*

Ex concilio Carthaginis, cap. 66 [n: (conc. Afric., seu Carthag., c. 87, sub Bonif. I et Coelest. I)]: « Placuit ut episcopi quascunque ecclesias vel plebes, quas ad suam cathedram existimant pertinere, non ita repetierint ut causas suas episcopis judicantibus agant, sed alio retinente irruerint, sive [0491A] volentibus, sive nolentibus plebibus, causae suae detrimentum patiantur. Et quicunque jam hoc fecerint, si nondum est inter episcopos finita contentio, sed adhuc contendunt, ille inde discedat, quem constiterit praetermissis judicibus ecclesiasticis invasisse. Nec sibi quisquam blandiatur, si a primate, ut retineat, litteras postularit [ *al.,* impetrarit]. Sed sive habeat litteras, sive non habeat, conveniat eum qui tenet et ejus litteras accipiat, ut appareat pacifice tenuisse ecclesiam ad se pertinentem. Si autem ille aliquam quaestionem retulerit, per episcopos judices causa finiatur, sive quos eis primates dederint, sive quos ipsi vicinos cum consulto primatus elegerint [ *al.,* ex consensu delegerint]. »

## XXIX.-- *De tricennali praescriptione.*

[0491B]Ex concilio Chalcedonensi cap. 17: « Singularum ecclesiarum rusticas parochias, vel in possessionibus manere debere inconcussas illis episcopis qui eas retinere noscuntur, et maxime si per tricennium eas absque vi obtinentes sub dispensatione rexerunt. Quod si intra tricennium facta fuerit de his vel fiat altercatio, licere eis qui se laesos asserunt, ad sanctam synodum provinciae certare. Quod si quis a metropolitano laeditur, apud primatem dioeceseos aut apud Constantinopolitanam sedem judicetur, sicut superius dictum est. Si qua vero civitas potestate imperiali novata est, aut si protinus innovetur, civiles dispositiones et publicas ecclesiasticarum parochiarum quoque ordinationes subsequantur. »

## XXX.-- *De dote ecclesiarum.*

[0491C]

Ex concilio Toletano III, cap. 19: « Multi, contra canonum constituta, sic ecclesias quas aedificaverint postulant consecrari, ut dotem ejus ecclesiae censeant ad episcopi ordinationem non pertinere. Quod factum et in praeteritum displicet, et in futurum prohibetur; sed omnia, secundum constitutionem antiquam, ad episcopi ordinationem et potestatem pertineant. »

## XXXI.-- *De episcopo. Quid debeat habere de ecclesia.*

Ex concil., quo supra, cap. 2 [n: (conc. Bracar. III, can. 2)]: « Placuit ut nullus episcoporum suas dioeceses perambulans, praeter honorem cathedrae suae, id est duos solidos, aliquid aliud per ecclesias tollat, neque tertiam partem ex quacunque oblatione populi [0491D] in ecclesiis parochialibus requirat; sed illa tertia pars pro luminaribus ecclesiae vel recuperatione servetur, et singulis annis episcopo exinde ratio fiat. Nam si tertiam partem illam episcopus tollat, lumen et sarta tecta abstulit ecclesiae. Similiter et ut parochiales clerici servili more in aliquibus operibus episcopis servire non cogantur. Quia scriptum est: *Neque vi dominantes in clero [n: (I Petr. V, 3)]*. »

## XXXII.-- *De rebus ecclesiae, et de proximis fundatorum ejus.*

Ex concilii Toletani IX, cap. 1: « Omnis itaque rei ecclesiasticae quantitas, sicut remedium veniae tribuit conferenti, ita damnum rite praeparat fraudatori. [0492A] Et ideo nullus sacerdotum vel ministrorum ex rebus ecclesiae, quae in quibuscunque locis a fidelibus largiuntur, aliquid auferat, vel juri suo aut cathedrae propriae utilitati convertat. Devotio enim uniuscujusque, sicut gratanter votum contulit Domino, ita definivit quod plenitudo votorum conservaretur in loco; in quo, velut si collata tenentur, manet gratia offerentis; ita, si frustrantur, imminet pernicies defraudantis. Verum ut rei hujus potior soliditas habeatur, condignis filiis vel nepotibus honestioribusque propinquis ejus qui construxit vel ditavit ecclesiam licitum sit hanc bonae intentionis habere solertiam, ut, si sacerdotem vel ministrum aliquid ex collatis rebus providerint defraudare, aut commonitionis honesta conventione compescant, [0492B] aut talia episcopo vel judici corrigenda denuntient. Quod si talia episcopus agere tentet, metropolitano ejus haec insinuare procurent. Si autem metropolitanus talia gerat, regis haec auditibus intimare non differant. Ipsis tamen haeredibus in eisdem rebus non liceat quasi juris proprii potestatem praeferre, non rapinam, non fraudem ingerere, non violentiam quamcunque praesumere, sed solum in eo salutarem sollicitudinem adhibere, quod in nullam noxam operationis attingat, aut vel in multam, vel in aliquam partem salutaris merces assumat. Si quis autem deinceps haec monita temerare voluerit, et male rapta cum confusione restituat et excommunicationis annuae sustinebit sententiam. »

Item, cap. 2 [n: (Ibid.)]: « Cum saepe sit solitum [0492C] etiam illa quae non debentur, prece supplicationis et vi quodammodo extorquere doloris, quanto magis sine obstaculo non cedi debent exquisita simul et ordine juris et dolore compassionis? Quia ergo fieri plerumque cognoscitur, ut ecclesiae parochiales vel sacra monasteria ita, quorumdam episcoporum vel insolentia vel incuria, horrendam incidant in ruinam, ut gravior exoriatur aedificantibus moeror quam in struentibus [ *al.,* construendo] gaudii exstiterat labor: unde [ *al.,* ideo] pia compassione decernimus ut, quandiu earumdem fundatores ecclesiarum in hac vita superstites exstiterint, pro eisdem locis curam permittantur habere sollicitam, et sollicitudinem ferre praecipuam, atque rectores praecipuos vel idoneos in eisdem basilicis iidem ipsi offerant [0492D] episcopis ordinandos. »

In Legibus, cap. 456: « Si quis oratoriam domum aedificaverit, et ipse vel haeredes ejus clericos in ipsa domo consecrare maluerint, sumptus administrantes ejusdem domus, audiantur, si dignos nominaverint clericos. Sin autem illi tales sint ut divinis canonibus non comprobentur, ad episcopum pertinebit alios clericos idoneos eligere. »

## XXXIII.-- *De provisione suffragii episcoporum.*

Cap. 37 [n: (conc. Tolet. IV)]: « Quicunque episcopi suffragio cujuslibet aliquid ecclesiasticae utilitatis providerint, et pro eo quodcunque modicum in remuneratione promiserint, promissi solutionem eos exsolvere oportebit, ita ut id ad concilium comprovinciale [0493A] deductum eorum conniventia confirmetur, quia, sicut apostolus Paulus ait, mercedem suam accipient [n: (I Cor. III, 8)]. »

## XXXIV.-- *De indigentia eorum qui res suas contulerunt ecclesiae.*

Cap. 38. *(Ibid)*: « Praebendum est a sacerdotibus vitae solatium indigentibus, et maxime his quibus restituenda vicissitudo est. Quicunque ergo fidelium de facultatibus suis ecclesiae aliquid devotione propria contulerint, si forte ipsi aut filii eorum redacti fuerint ad inopiam, de eadem ecclesia suffragium vitae pro temporis usu percipiant. Si enim clericis vel monachis, seu peregrinis aut quibuslibet necessitatem patientibus, pro solo religionis intuitu, in usum res ecclesiasticae largiuntur; quanto magis [0493B] his consulendum est quibus retributio justa debetur? »

## XXXV.-- *De avaritia sacerdotum.*

Cap. 33 [n: (Ibid.)]: « Avaritia radix cunctorum est malorum: cujus sitis etiam sacerdotum mentes obtinet. Multi enim fidelium in amorem Christi et martyrum in parochiis episcoporum basilicas construunt, oblationesque conscribunt; sacerdotes autem auferunt, et in usus suos convertunt. Inde est quod cultores sacrorum deficiunt, dum stipendia sua perdunt. Inde labentium aedificia basilicarum non reparantur, quia avaritia sacerdotali omnia auferuntur. Pro qua re constitutum est a praesenti concilio, episcopos ita dioeceses suas regere ut nihil ex earum jure praesumant auferre, sed, juxta priorum auctoritatem [0493C] conciliorum, tam de oblationibus quam de tributis ac fructibus tertiam consequantur. Quod si amplius ab eis praesumptum exstiterit, per concilium restauretur, appellantibus aut ipsis conditoribus, aut certe propinquis eorum, si jam illi a saeculo decesserunt. Noverint tamen conditores basilicarum, in rebus quas eidem ecclesiae conferunt nullam potestatem habere, sed, juxta canonum instituta, sicut ecclesiam, ita et dotem ejus ad ordinationem episcopi pertinere. »

GREGORIUS LEONI episcopo [n: (GREG. l. VII, ep. 8, ind. 1)].

« Volumus ut quidquid ecclesiae tuae ex redditu vel quolibet alio titulo fortassis accesserit, quartam exinde portionem sine diminutione aliqua debeas [0493D] segregare, atque eam secundum Dei timorem presbyteris, diaconibus ac clero, ut tibi visum fuerit, discrete dividere, et unicuique, ut meritum laboris exegerit. »

Quod quatuor fieri debeant portiones de rebus [0494A] ecclesiae, Gelasius in decretalibus, cap. 27: « Quatuor autem, inquit, tam de reditu quam de oblatione fidelium, prout cujuslibet facultas ecclesiae permittit, sicut dudum est rationabiliter decretum, convenit fieri portiones: quarum sit una pontificis; altera clericorum; tertia pauperum; quarta fabricis applicanda ecclesiae. »

SIMPLICIUS episcopus FLORENTINO, EQUITIO et SEVERO episcopis [n: (Simpl. papae Decr. c. 2)]: « De reditibus ecclesiarum vel oblationibus fidelium quid deceat, nescienti nihil licere permittat; sed sola et ex his quanta portio remittatur, duae ecclesiasticis fabricis et erogationi peregrinorum et pauperum profuturae a Bonagro presbytero sub periculo sui ordinis ministrentur. Ultima inter se clericis [0494B] pro singulorum meritis dividatur. »

## XXXVI.-- *De injuste excommunicatis.*

Ex concilio Africano, cap. 100: « Quandiu excommunicato communicaverit suus episcopus, eidem episcopo ab aliis non communicetur episcopis, ut magis caveat episcopus ne dicat in quemquam quod aliis documentis convincere non potest. »

Item ex concilio Coloniae, cap. 56: « Ut nemo episcoporum quemlibet sine certa et manifesta peccati causa communione privet ecclesiastica. Anathema autem sine consensu archiepiscopi et episcoporum praelata etiam evangelica admonitione nulli imponat, nisi unde canonica doceat auctoritas, quia anathema aeternae mortis est damnatio, et nonnisi pro mortali debet imponi crimine, et illi qui [0494C] aliter non potuerit corrigi. »

Item in Legibus, cap. 441: « Nemo episcopus, nemo presbyter excommunicet aliquem, antequam causa probetur propter quam ecclesiastici canones hoc fieri jubent. Si quis autem adversus eum excommunicaverit aliquem, ille quidem qui excommunicatus est, majoris sacerdotis auctoritate ad gratiam sanctae communionis redeat; is autem qui non legitime excommunicavit, in tantum abstineat a sacra communione tempus, quantum majori sacerdoti visum fuerit, ut id quod injuste fecit, ipse juste patiatur. »

## XXXVII.-- *De ecclesiis et earum presbyteris.*

Ex concilio Tolet. III, cap. 20: « Multorum querela hanc constitutionem exegit, qua cognovimus episcopos [0494D] per parochias suas non sacerdotaliter, sed crudeliter desaevire; et, dum scriptum sit: *Forma estote gregis, neque vi quasi dominantes in clero [n: (I Petr. V, 3)]*, exactiones dioecesi suae vel damna infligant. Ideoque censemus, excepto quod veterum [0495A] constitutiones a parochiis habere jubent episcopos, ut illis alia, quae huc usque praesumpta sunt, denegentur. Hoc est, neque in angariis presbyteros aut diaconos, neque in aliquibus fatigent indictionibus, ne videantur in Ecclesia Dei exactores potius quam Dei pontifices nominari. Hi vero clerici, tam locales quam dioecesani, qui se ab episcopo gravari cognoverint, querelas suas ad metropolitanum deferre non differant: qui metropolitanus non moretur ejusmodi praesumptiones coercere. »

Eugenius papa, cap. 21 [n: ( synodus Rom. )]: « Monasterium vel oratorium constructum canonice, a dominio constructoris [eo] invito non auferatur; liceatque illi presbytero cui voluerit, cum consensu sui [0495B] episcopi, ne malus sit, commendare, ita ut ad placitum episcopi sacerdos obedienter recurrat. »

Item, cap. 24: « Episcopi in propriis suis ecclesiis presbyteros ordinent. Quod si quilibet alius homo in sua basilica infra trium mensium spatium, ab episcopo monitus, presbyterum non miserit, episcopus principi suggerat ut hoc emendet. »

Item, cap. 25: « Si destructae ecclesiae de propriis rebus reaedificari non potuerint, a populo plebis auxilientur. »

Item, cap. 26: « Nullus episcopus a nullo sibi subjecto clerico donationes ultra statuta Patrum exigat, nec angariat. »

## XXXVIII.-- *De eo quod episcopus habeat tertiam partem ecclesiae, et potest dare cui voluerit.*

[0495C]

Cap. VI ( *ex alio concilio* ): « Opportune duximus decernendum, ut episcopus tertiam, quam de rebus ecclesiae sanctione Patrum debitam sibi novit, aut ipsi ecclesiae cujus res esse patebit, aut alteri ecclesiae, cui elegit, conferre decreverit; ut licitum maneat et irrevocabile robur cujus sententia ferat. »

Item ex Toletano concil. III, cap. 3: « Nulli episcoporum liceat res alienare ecclesiae, quoniam et antiquioribus canonibus hoc prohibetur. Si quid vero, quod utilitatem non gravet ecclesiae, pro suffragio monachorum vel ecclesiarum ad suam parochiam pertinentium dederint, firmum maneat; peregrinorum vero vel clericorum et egenorum [0495D] necessitati salvo jure ecclesiae praestare permittuntur pro tempore quae potuerint. »

## XXXIX.-- *De sanctitate vitae clericorum.*

Siricius papa in epistola cap. 7 [n: (SIRIC., Decret. )]: « Plurimos sacerdotes Christi atque levitas post longa consecrationis suae tempora, tam de conjugibus propriis quam etiam de turpi coitu sobolem didicimus procreasse, et crimen suum hac praescriptione defendere quia in Veteri Testamento sacerdotibus ac ministris generandi facultas legitur attributa. Sed illi per successionem generis eligebantur de sola tribu Levi, quibus Deus dicit: *Sancti estote, quia ego sanctus sum [n: (Lev. XIX, 2)]*. Unde et procul a suis domibus anno vicis suae in templo [0496A] habitare jussi sunt, ne cum uxoribus possint carnale exercere commercium. Nos vero omnes sacerdotes atque levitae insolubili lege constringimur ut, a die ordinationis nostrae, sobrietati ac pudicitiae et corda nostra mancipemus et corpora, dummodo per omnia Deo nostro in hisquae quotidie offerimus sacrificiis placeamus. Qui ergo ignorantia lapsos se esse deflent, his hac conditione misericordiam dicimus non negandam, ut, sine ullo honoris augmento, in hoc quo detecti sunt, quandiu vixerint, officio perseverent, si tamen post haec continentes se studuerint exhibere. Qui vero, exemplo veteris sacerdotii, quasi licito conjugio utuntur, noverint se ab omni ecclesiastico honore, quo indigni usi sunt, apostolicae sedis auctoritate dejectos, nec unquam posse [0496B] divina attrectare mysteria deinceps ulla nostra indulgentia, sive sit episcopus, sive presbyter, sive diaconus. »

## XL.-- *De filiis presbyterorum, vel episcoporum, vel diaconorum.*

Ex conc. Tolet. IX, cap. 10: « Quicunque vero clericorum ab episcopo usque ad subdiaconum deinceps vel ex ancillae, vel ex ingenuae detestando connubio, in honore constituti filios procrearint, illi quidem ex quibus geniti probantur, canonica censura damnentur; proles autem alienata [ *al.,* tali nata] pollutione non solum parentum haereditatem nunquam accipiet, sed etiam in servitutem ejus ecclesiae, de cujus sacerdotis vel ministri ignominia [0496C] nati sunt, jure perenni permanebunt. Filii autem sacerdotum qui ante sacerdotium nati sunt, spectacula saecularia non exhibeant, sed nec spectent, licet hoc Christianis omnibus interdictum sit; et ubi blasphemiae sunt non accedant, sicut habes in concilio Carthaginensi, cap. 15. »

## XLI.-- *De rebus ecclesiae dispensandis.*

Ex concilio Orientalium episcoporum, cap. 14, de praesumptione episcopi in rebus ecclesiae: « Si quis episcopus, nulla ecclesiasticae rationis necessitate compulsus, in suo clero, aut ubi forte non est presbyter, de rebus ecclesiasticis aliquid praesumpserit vendere, res ipsas ecclesiae propriae restaurare cogatur, et in judicio episcoporum dejiciatur inauditus, et tanquam furti aut latrocinii [0496D] reus a suo honore privetur. »

Item. cap. 16: « Episcopus habeat potestatem in rebus ecclesiae, ut dispenset necessitatem patientibus cum omni reverentia et timore Dei; participare eum oportet quae necessaria sunt, si tamen ipse aut qui cum eo sunt fratres indiguerint aliquid, aut necessitatem ullo modo patiantur, secundum sanctum Apostolum dicentem: *Habentes victum et tegumentum, his contenti sumus [n: (I Tim. VI, 8)]*. Si autem res ecclesiasticas episcopus in suas voluntates usurpare voluerit, et lucra ecclesiae et fructus agrorum non cum presbyterorum vel diaconorum consilio intaminaverit, aut fratribus vel filiis vel quibuscunque propinquis suis dederit potestatem, ut per eos res [0497A] laedantur latenter, hunc oportet obnoxium esse concilio. Similiter presbyteros et diaconos, si eadem faciant, corripi oportet. »

## XLII.-- *Ut nullus eligat sibi episcopum successorem.*

Ex concil. Antioch. cap. 25 [n: (conc. Antioch. sub Julio P. I)]: « Episcopo non licere pro se alterum successorem sibi constituere, licet ad exitum vitae perveniat. Quod si tale aliquid factum fuerit, irritum esse hujusmodi constitutum. Servetur autem jus ecclesiasticum id continens, oportere non aliter fieri, nisi cum synodo et judicio episcoporum, qui post obitum quiescentis potestatem habent eum qui dignus exstiterit, promovere. »

Item, GREGORIUS ANATOLIO Constantinopolitano [0497B] subdiacono [n: (GREGOR., lib. 9, ep. 41)].

« Nusquam canones praecipiunt ut pro aegritudine episcopo succedatur. Et omnino injustum est ut, si molestia corporis irruit, honore suo privetur aegrotus, atque ideo hoc per nos fieri nullatenus potest, ne peccatum anima mea ex ejus depositione veniat. Sed suggerendum est ut, si is qui est in regimine aegrotat, dispensator illi talis requiratur qui possit ejus curam omnem agere, et locum ejus in regimine ecclesiae, ipso non deposito, ac in custodia civitatis implere; ut neque Deus omnipotens offendatur, neque civitas inveniatur esse neglecta. Si vero isdem reverentissimus Joannes fortasse pro molestia sua petierit ut ab episcopatus honore debeat vacare; eo petitionem scripto dante concedendum [0497C] est. Aliter autem nos id facere pro omnipotentis Dei timore omnimodo non valemus. Quod si hoc petere noluerit; quod piissimo imperatori complacet, quidquid jubet facere, in ejus est potestate. Sicut novit, ipse provideat, nos tantummodo in depositione non faciat permisceri. Quod vero ipse imperator fecerit, si canonicum est, sequimur; si vero canonicum non est, in quantum sine peccato nostro possumus, portamus. »

## XLIII.-- *De communione.*

AUGUSTINUS in ecclesiasticis Regulis cap. 23 [n: ( auctor Dogmat. eccl. )]: « Quotidie Eucharistiae communionem percipere, nec laudo, nec vitupero. Omnibus tamen diebus Dominicis communicandum hortor, si tamen mens in affectu peccandi non sit. [0497D] Nam habentem adhuc voluntatem peccandi gravari magis dico Eucharistiae perceptione, quam purgari. Et ideo, quamvis quis peccato mordeatur, peccandi de caetero non habeat voluntatem, et communicaturus satisfaciat lacrymis et orationibus. Haec cum fecerit, confidens de Domini miseratione, qui peccata piae confessioni donare consuevit, accedat ad [0498A] Eucharistiam intrepidus et securus. Sed hoc de illo dico, quem capitalia peccata non gravant. Nam quem mortalia post baptismum commissa premunt, hortor primum publica poenitentia satisfacere, et ita sacerdotis judicio reconciliatum communioni sociari, si vult non ad judicium vel condemnationem Eucharistiam percipere. Sed et secreta satisfactione solvi mortalia crimina non negamus, sed mutato prius saeculari habitu, ut religionis studio per vitae correctionem, et jugem, imo perpetuum luctum, miserante Deo, veniam consequatur, ita duntaxat ut contraria pro his quae poenitet, non [ *al., deest* non] agat, et Eucharistiam omnibus Dominicis supplex usque ad mortem percipiat. »

Gregorius [n: (GREG., in resp. X ad interrog. Augustini)]: [0498B] « Sanctae communionis mysterium mulier percipere menstruo tempore non debet prohiberi. Si autem ex veneratione magna non praesumit percipere, laudanda est. Sed si perceperit, non judicanda. Bonarum quippe mentium est ibi aliquo modo culpas suas agnoscere ubi culpa non est, quia saepe sine culpa agitur quod venit ex culpa. Unde etiam cum esurimus, sine culpa comedimus, quibus ex culpa primi hominis actum est ut esuriamus. Menstrua enim consuetudo mulieribus non aliqua culpa est, videlicet quae naturaliter accidit; sed tamen quod natura ipsa vitiata est, ut etiam sine voluntatis studio videatur esse polluta, ex culpa venit vitium, in quo seipsam, qualis per judicium facta sit humana natura, cognoscit, ut homo, qui culpam sponte perpetravit, [0498C] reatum culpae portet invitus. Atque ideo feminae seipsas considerent, et si in menstrua consuetudine ad sacramentum Dominici corporis et sanguinis accedere non praesumant, de sua recta consideratione laudandae sunt; dum vero ad percipiendum ex religiosae vitae consuetudine ejusdem mysterii amore rapiuntur, reprimendae (sicut praediximus) non sunt. »

Et infra. « Vigilanti vero mente pensandum est quod in monte Sina Dominus locuturus populo, prius eumdem populum abstinere a mulieribus praecepit. Et si illic ubi Dominus per creaturam subditam hominibus loquebatur, tanta provisione est munditia corporis requisita, ut qui verba Dei reciperent, [0498D] mulieribus misti non essent, quanto magis mulieres, quae corpus omnipotentis Dei accipiunt, custodire in se munditiam carnis debent, ne ipsa inaestimabilis mysterii magnitudine graventur? Hinc etiam ad David de pueris suis per sacerdotum dicitur ut, si a mulieribus mundi essent, panes propositionis acciperent; quos omnino non acciperent, nisi eos David mundos esse fateretur. Tunc autem [0499A] vir post admistionem conjugis, si aqua lotus fuerit, etiam sacrae communionis mysterium valet accipere, cum ei, juxta praefinitam sententiam, etiam ecclesiam licuerit introire. » Item de pollutione somnii [n: (resp. II)]. « Hunc quidem Testamentum veteris legis pollutum dicit, et, nisi lotum aqua, usque ad vesperam intrare ecclesiam non concedit. Quod tamen aliter populus spiritualis intelligens, sub eodem intellectu accipit: quia quasi per somnium illuditur qui, tentatus immunditia, vanis imaginibus in cogitatione inquinatur. Sed lavandus est aqua, ut culpas cogitationis lacrymis abluat, et, nisi prius ignis tentationis recedat, reum se quasi ad vesperam recognoscat. Sed est in eadem illusione valde necessaria discretio, quam subtiliter pensare debeas, ex qua [0499B] re accidat menti dormientis. Aliquando enim ex crapula, aliquando ex naturae superfluitate vel infirmitate, aliquando ex cogitatione contingit. Et quidem cum ex naturae superfluitate vel infirmitate evenerit, omnino haec illusio non est timenda, quia hanc animus nesciens pertulisse magis dolendus est quam fecisse. Cum vero appetitus gulae ultra modum in sumendis alimentis rapitur, atque idcirco humorum receptácula gravantur, habet exinde animus aliquem reatum, non tamen usque ad prohibitionem percipiendi sancti mysterii, vel missarum solemnia celebrandi, cum fortasse aut festus dies exigit, aut exhiberi mysterium, pro eo quod sacerdos alius in loco deest, ipsa necessitas compellit. Nam si adsunt alii qui implere ministerium valeant, illusio per crapulam [0499C] facta a perceptione sacri mysterii prohibere non debet, sed ab immolatione sacri mysterii abstinere, ut arbitror, humiliter debet, si tamen dormientis mentem turpis imaginatio non concusserit. Nam sunt quibus ita plerumque illusio nascitur, ut eorum animus etiam in somno corporis positus turpi imaginatione non foedetur. Qua in re unum ibi ostenditur, quod ipsa mens rea non sit tunc, sed suo judicio libera, cum se, etsi dormienti corpore, nihil [0500A] meminit vidisse, tamen in vigiliis corporis meminit in ingluviem cecidisse. Sin vero ex turpi cogitatione vigilantis oritur illusio dormientis, patet animo reatus suus. Videt enim a qua radice inquinatio illa processerit, qui quod cogitavit sciens, hoc pertulit nesciens.

Quando monachi et alii poenitentes communicare debent, manifestat sanctus Eucherius: « Detur poenitentia saeculari, cujus adhuc cervix sub jugo dependet saeculi, et huic pro immanitate peccati sive delicti terminetur tempus, qui adhuc tempori servit. Caeterum abrenuntians saeculo et ejus militiae, spondensque se cunctis diebus serviturum Deo; cur poenitentiam moretur, quilibet effectus velut onager sectatur eremi vastitatem? sicut ait Job: [0500B] *Quis dimisit onagrum liberum in deserto? a leone fortiter caveat, et arentibus herbis poculo exiguo alatur in eremo [n: (Job. XXXIX, 5)]*. Erigat in aera caput, et sic flagrantem nimium sitis ardorem sancti Spiritus aura restringuat, ne, dum valde desiderat amoena virentia, nimiis deliciis praepeditus periculum salutis incurrat. Igitur abrenuntianti poenitentia publica non est necessaria, quia conversus ingemuit, et cum Deo aeterno pactum iniit. Ex illo igitur die non memorantur ejus delicta quae gessit in saeculo, ex quo facturum justitiam de reliquo promiserit Deo. Ergo chirographum, de quo se monachus debitum ex tota fide promiserit implere, etsi fidelis factus peccavit in saeculo, post abrenuntiationem suam iterum factam, Dominicum corpus non dubitet accipere, nec [0500C] occasione humilitatis nimiae prolongetur a corpore ejus et sanguine, cui se junxit, ut unum corpus efficeret. Communicare ergo non desinat, qui peccare quievit: tantum, ne de reliquo peccet. Nam sicut ignis ille visibilis duas in se quasdam efficacias habet, id est comburere fragilia et illuminare tenebrosa, ita ignitum illud Dominicum corpus, quando cum metu et reverentia grandi fuerit sumptum, corporis quidem delicta consumit, animae vero sensum [0501A] illuminat. Et idcirco communicare frequentius debet. Si vero fuerit, sicut scriptum est, lepra in pelle, immunda erit, id est peccatum in monacho, quia pellem esse monachum Scriptura significat, mortificantem membra sua super terram. Cinis ossibus adhaesit, caroque immutatur propter oleum, et jejunio infirmatur, et genua velut fenum arescunt. Ergo si in hac pelle visa fuerit lepra, immunda erit, et nisi fuerit hyacinthina, aut rubra pura, ad ornatum tabernaculi non erit apta. »

Hae sunt sanctorum Patrum sententiae, discretionis plenae, quibus monentur viri ac feminae quando vel quales debent accedere ad communionem Eucharistiae. Peccatorum enim quibus abstinere jubemur ab Eucharistia, alia nos trahunt naturae vitio [0501B] etiam invitos, alia voluntarios. Nam invitus lege peccati ducebatur, qui ingemiscens querebatur: *Video utique aliam legem in membris meis, repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis [n: (Rom. VII, 23)]*. Unde Gregorius, discretionis et eloquentiae singulariter magnificus, indulgendo infirmitati humanae, accessum ecclesiae et communionem Eucharistiae talibus tribuens, dolentem consolatur, quia aliquando invitus et vir polluitur nocturno somnio, et mulier suo menstruo. Cujus auctoritate discimus quod solus sibi conscius in peccati opere, solus sibi erit judex, etiam post confessionem, in percipienda corporis et sanguinis Christi communione. Qui vero peccati lege voluntarius rapitur, hunc peccatorum recordatio [0501C] non tantum contristat quantum delectat: quia ex consensu peccare deliberat. Ac idcirco, sicut Augustinus dicit: « Communione Eucharistiae magis credendum est gravari quam purgari, » quandoquidem totus in affectu peccandi consistit. *Omne enim peccatum quodcunque fecerit homo, extra corpus est; qui autem fornicatur, in corpus suum peccat [n: (I Cor. VI, 18)]*. Sciendum itaque est de eo qui vel in se vel in alterum peccat libenter, quod a communione arceri debet, ne videamur margaritas nostras ante porcos ponere, esse participes et perditionis alienae. At tamen Christi exemplum occurrit, qui Judae proditori intinctum panem porrexit, de quo scriptum est quia *post buccellam introivit in eum Satanas [n: (Joan. XIII, 27)]*. Sed ille, ut secretorum non ignarus, [0501D] ad ostensionem perditi discipuli, panem porrexit; nos vero, peccatorum nostrorum conscii, non ad ostensionem, sed ob commemorationem Christi, Eucharistiam praebeamus fratri. Unde Augustinus [n: (tract. 61 in Joan.)]: « Quid miraris, si datus est Judae panis Christi, per quem manciparetur diabolo, cum videas e contrario datum Paulo angelum diaboli, per quem perficeretur in Christo? Ita et malo bonum obfuit, et bono malum profuit. Scriptum est: *Quicunque manducaverit panem, aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini [n: (I Cor. II, 27)]*. Hic igitur si corripitur qui non dijudicat, hoc est non discernit a caeteris cibis Dominicum corpus, quomodo damnatur qui ad ejus [0502A] mensam, fingens se amicum, accedit inimicus? Si reprehensione tangitur negligentia convivantis, qua poena percutitur venditor invitantis? Quid autem erat panis traditori datus, nisi demonstratio, cujus gratiae fuisset ingratus? Intravit ergo post hunc panem Satanas in Domini traditorem, ut sibi jam traditum plenius possideret, in quem prius intraverat ut deciperet. »

## XLIV.-- *Qualiter sacerdotum accusatores examinandi sint, vel si scriptis inter partes sententia recitata est.*

GREGORIUS JOANNI defensori, inter caetera [n: (GREG., lib. II, ep. 52)]:

« Quia igitur Stephanus episcopus in odio suo quaedam ficta, et de falsis se capitulis queritur accusatum, neque aliquid ordinabiliter factum, sed injuste [0502B] se asserit condemnatum, diligenter quaerendum est primum, si judicium ordinabiliter est habitum, aut si alii accusatores et alii testes fuerint. Deinde causarum qualitas est examinanda, si digna exsilio vel depositione fuit, aut si eo praesente jurejurando contra eum testimonium dictum est, seu scriptis actum est, vel si ipse licentiam respondendi et defendendi se habuit. Sed et de personis accusantium et testificantium subtiliter quaerendum est cujus conditionis cujusve opinionis, aut ne inopes sint, aut ne forte aliquas contra episcopum inimicitias habuissent, et utrum testimonium ex auditu dixerint, aut certe specialiter se scire testati sint, vel si scriptis judicatum est, et partibus praesentibus sententia recitata est. Quod si forte haec solemniter acta non sunt, neque causa [0502C] probata est quae exsilio vel depositione digna sit, in ecclesiam suam modis omnibus revocetur; hi vero qui eum contra Dei timorem et statuta canonum condemnaverunt, excommunicati in monasterium ad agendam poenitentiam in sex mensibus sunt mittendi, ita sane ut, si cui eorum mortis contigerit imminere discrimen, viatici benedictio non negetur. Ipse autem qui eo vivente locum ejus temerarie ambiit, privatus sacerdotio, ab omni ministerio ecclesiastico repellatur, atque eidem dilectissimo fratri et coepiscopo nostro tradatur, ut eum ecclesiastico judicio aut ipse ad nos transmittat, aut apud se in custodiam habeat. Episcopi vero qui eum ordinare praesumpserunt, vel perversae ordinationi ipsius praebuere consensum; communione privati in sex [0502D] mensibus ad agendam poenitentiam in monasterio deputentur. Si autem episcopi in praejudicio condemnationis vel depositionis memorati Stephani se metu judicis consensisse, ac talia fecisse non sua sponte professi fuerint, tempus eis abbreviandum est, et modus poenitentiae temperandus. »

Item, de quodam episcopo in crimine accusato, et utrum noceat si sit extorta confessio.

GREGORIUS CONSTANTIO Mediolanensi [n: (lib. VIII, ep. 30)]:

« Relectis epistolis quas ad nos per Marianum latorem praesentium transmisistis, gratam nobis sollicitudinem vestram fuisse rescripsimus, quod ea quae ad vos de fratre et coepiscopo nostro Pompeio, [0503A] qui adhuc ita nominandus est, pervenerint, dissimulare minime pertulistis. Sed si qualis fuit in requisitione cura, talis fuisset in discussione subtilitas, nihil ex eo quod de eo dictum est, fuisset ambiguum; sed utrum verum, an esset compositum, patuisset, quia jam contra ipsum dudum in Sicilia apud reverendae memoriae fratrem nostrum Maximianum talis quaestio, ut cognovimus, mota est. Sed quia causa ipsius subtili omnino investigatione quaesita est, inventus est innocens, qui fuerat accusatus in crimine. Nunc igitur, quoniam illa quae contra eum dicta sunt, non sub illa quae decuit districtione quaesita sunt; et gesta quae exinde apud fraternitatem vestram confecta sunt, neque ad condemnationem, neque ad absolutionem ejus probantur [0503B] posse sufficere: non levis res agitur, ut incaute vel in transcursu debeat definiri. Nam grave est satis et indecens, ut in re dubia certa dicatur sententia. Et haec quidem gesta esse poterant ad definiendum idonea, si accusati ea confessio sequeretur: si tamen eamdem confessionem subtilitas examinationis ex occultis eliceret, et non afflictio vehemens extorqueret; quae frequenter hoc agit ut noxios se fateri cogantur etiam innoxii. Nam postquam praefatus episcopus, ut dicitur, cruciari custodia cremarique fame se asserit, scire debetis, si ita est, utrum noceat si sic fuerit extorta confessio. Nunquid quando sententiam tales causae suscipiunt, et ad sedem apostolicam appellatur, nonne et persona quae judicatur, praesens est; et [0503C] districtissime atque ab omni latere veritas quaeritur, ut tunc si debeat manere sententia, decernatur? Necnon et si praedictus episcopus ad sedem apostolicam appellare voluerit, causa ipsius interius et cum omni diligentia est perscrutanda. Et ideo postquam et persona absens est, et gesta quae ad nos transmisisti, nobis, sicut praefati sumus, idonee satisfacere non videntur, temere aliquid de episcopi persona decernere non debemus, nec possumus, ne (quod absit!) reprehensibiles inveniamur in nostris, quibus aliorum jure competit retractare sententias. »

Item, de episcopo quem redarguit, quod non utiles viros in causam suam miserit, et quod sacramento praestito in gratiam rediit.

[0503D]GREGORIUS MAXIMO episcopo Salonitano [n: (lib. II, ep. 13)]: « Alia quidem scripta ad fraternitatem tuam antea feceramus, sed et tempore quo homines tuos, quos ad nos misisti, relaxare voluimus, scripsisse te quibusdam nostris comperio, quod Veteranum presbyterum, atque Optatum defensorem tunc minime in causa transmiseritis; et idcirco ea quae cum ipsis acta sunt, non debere subsistere. Sed Thomas, ecclesiae tuae defensor, non hoc verbum a te dictum perhibuit. Ex qua re jam nec praesentium portitoribus judicamus esse credendum, ne de ipsis quoque post hos similiter diceretur. Quia ergo haec nos valde fecit ambigere et cautos esse debere praemonuit, si causam vultis dicere instructam de caetero, [0504A] personam cum mandato legaliter facto tua ac presbyterorum seu diaconorum et testium subscriptionibus roborato, gestisque ex more indito transmittite, ut quidquid pro re actum fuerit, possit jure subsistere. Nam nos non solum tibi, sed etiam omnibus, quod justum legitimumque fuerit, parati sumus, Deo juvante, per omnia custodire, tantum ut tu, quod lege praecipitur, facere non omittas. »

Item, GREGORIUS CASTORIO notario et chartulario Ravennae [n: (lib. VII, ep. 81, ind. 2)]: « Quantum credi tibi a nobis, et necessarias vides causas injungi, tanto te magis strenuum debes et sollicitum exhibere. Proinde si Maximus Salonitanus praestito sacramento firmaverit se simoniaca haeresi non teneri; atque de aliis ante corpus sancti Apollinaris, [0504B] tantummodo requisitus, innoxium se responderit; et de inobedientia sua poenitentiam, sicut deputavimus, egerit: volumus ut, ad consolandum eum, epistolam quam ad eum scripsimus, ubi ei et gratiam nostram et communionem nos redidisse signavimus, experientia tua dare debeat; quia sicut in contumacia persistentibus severos esse nos convenit, sic iterum humiliatis et poenitentibus negare locum veniae non debemus. »

Quidam episcopus per sacramentum purgavit se crimine ante corpus beati Petri. GREGORIUS ad JUSTINIANUM [ *al.,* JUSTINUM] [n: (lib. II, ep. 23)]: « Proprium hoc habet antiqui hostis invidia, ut quos in pravorum perpetratione Deo sibi resistente decipere non valet, opiniones eorum falsa ad praesens simulando [0504C] dilaceret. Quoniam igitur quaedam, contra sacerdotale propositum, de Leone fratre et coepiscopo nostro sinister rumor asperserat, utrum vera essent districta diutius fecimus inquisitione perquirere; et nullam in eo, de his quae dicta fuerant, culpam invenimus. Sed ne quid videretur omissum, quod nostro potuisset cordi dubium remanere, ad beati Petri sacratissimum corpus fecimus sacramenta praebere. Quibus praestitis magna sumus exsultatione gavisi, quod hujusmodi experimento innocentia ejus evidenter enituit. Pro qua re gloria vestra praedictum virum cum omni charitate suscipiat, ac reverentiam ei, qualem sacerdoti decet, exhibeat: nec quaedam cordi remaneat de his, quae purgata sunt, dubietas; sed ita suprascripto vos episcopo devotissime [0504D] oportet adhaerere in omnibus, ut congrue decenterque Deum in ejus persona videamini, cujus minister est, honorare. »

## XLV.-- *De episcopis in judicium testimonii causa evocatis.*

Ex constitutione cap. 9: « Nullus episcopus cogatur ad judicium venire dicendi testimonii causa, sed judex ad episcopum mittat ministros suos, ut, propositis sanctis Evangelis, quod scit episcopus dicat, secundum hoc quod sacerdotibus honestum est. »

## XLVI.-- *De accusatis episcopis.*

Cap. 10: « Nullus episcopus neque pro civili, neque pro criminali causa apud quemvis judicem. sive [0505A] civilem sive militarem, perducatur vel exhibeatur, nisi imperialis jussio processerit. Magistratus enim qui hoc jubere ausus fuerit, amissione cinguli et XX librarum auri condemnatione plectatur, ut istae XX librae ecclesiae addicantur cujus episcopus produci vel exhiberi jussus est. Litis autem exsecutor post cinguli amissionem tormentis subjiciatur, et in exsilium mittatur. »

## XLVII.-- *De his qui contra episcopum habent causam.*

Cap. 37: « Si clericus vel si quis alius contra episcopum propter qualemcunque causam audiri maluerit, prius metropolitanus eorum secundum sanctas regulas et nostras leges discernat; et si quis judicatis contradixerit, ad patriarcham illius regionis [0505B] res referatur, et ille secundum canones et legem finem ei praebeat. Si contra metropolitanum adire quispiam velit, regionis illius patriarcha discernat negotium. Quicunque episcopus apud quemvis judicem accusatur, omnino nullam fidejussionem neque promissionem pro litigio facere compellatur, sic tamen ut operam det intensiones et causas actoris dissolvere. »

## XLVIII.-- *De testimoniis clericorum.*

Cap. 33. « Presbyter et diaconus in causa pecuniaria si falsum testimonium dixerint, in tormentis non subjiciantur, sed per tres annos separentur a divino ministerio, et monasterio tradantur. Pro criminalibus causis si falsum testimonium dixerint, clericatus honore nudati legitimis poenis subjiciantur. [0505C] Caeteri autem in minore gradu clerici, pro quocunque falso testimonio, ordine ecclesiastico nudati, legitimis coercitionibus subjiciantur. Si quis contra clericum, vel monachum, vel diaconissam, vel monasterium, vel archisterium habeat aliquam actionem, adeat prius religiosissimum episcopum, cui eorum unusquisque subjectus est: ille autem rem in ipsos decernat. Quod si unus ex litigatoribus contradixerit judicatis, et ex imperiali vel judiciali jussione episcopus videat, ad imperatorem vel judicem qui jussit, referatur. Si de judicio ecclesiastico idem canonica causa emerserit, non magistratus, sed religiosus episcopus secundum sacros canones imponat negotio finem. »

## XLIX.-- *Quantum prosit frequens oblatio sacrificii.*

[0505D]Gregorius in homilia 37 Evangeliorum: « Pensate, fratres, quam benignum sit, quod is qui adventu suo valet opprimere, tardat venire. Mittamus ad hunc legationem notram flendo, tribuendo, sacras hostias offerendo. Singulariter namque ad absolutionem nostram, oblata cum lacrymis et benignitate mentis, sacri altaris hostia suffragatur, quia is qui in se surgens a mortuis jam non moritur, adhuc per hanc in suo mysterio pro nobis iterum patitur. Nam quoties ei hostiam suae passionis offerimus, toties nobis ad absolutionem nostram passionem illius reparamus. » [0506A] Cujus rei exemplum idem doctor subintulit, cum de quodam in captivitate vincto, quoties solveretur, expressit. Ejus, inquit, uxor, putans eum esse mortuum, singulis hebdomadibus pro eo offerebat sacrificium; et, ut ipse domum reversus postmodum agnovit, toties solvebatur quoties pro ipso salutaris hostia offerebatur. »

## L.-- *De militantibus.*

Augustinus, de verbis Domini, homilia 19: « Militare non est delictum, sed proptor praedam militare, peccatum est. Nec rempublicam gerere criminosum est; sed ideo agere rempublicam ut rem familiarem potius augeas, videtur esse damnabile. Propterea autem providentia quadam militantibus sunt stipendia constituta, ne, dum sumptus quaeritur, praeda [0506B] grassetur. Illud autem quale est, [si] cum ob errorem aliquem a senioribus arguuntur, et imputatur alicui de illis cur ebrius fuerit, cur res alienas pervaserit, caedem cur turbulentus admiserit, statim respondeat: Quid habebant facere homo saecularis et miles? Nunquid monachum sum professus aut clericum? Quasi omnis qui clericus non est aut monachus, possit ei licere quod non licet. »

## LI.-- *De stipendiis militum.*

« Dicitur secundum Evangelium: Interrogaverunt Joannem et milites: *Quid faciemus et nos?* ait illis Joannes: *Neminem concutiatis, neque calumniam faciatis, sed contenti estote stipendiis vestris [n: (Luc. III, 14)]*. Hic jam cognoscere se debet qui militat. Non enim tantum de his militantibus Scriptura [0506C] loquitur, qui armata militia detinentur, sed quisquis militiae suae cingulo utitur, dignitatis suae miles ascribitur. Atque haec sententia potest dici, verbi gratia, militibus, protectoribus, cunctisque rectoribus. Quicunque enim stipendia sibi publice decreta consequitur, si amplius quaerit, tanquam calumniator et concussor Joannis sententia condemnatur. Usque adeo autem hoc insolevit malum, ut jam quasi ex consuetudine vendantur leges, corrumpantur jura, sententia ipsa venalis sit, et nulla jam causa possit esse sine causa. »

## LII.-- *De militantibus clericis, et eorum stipendiis.*

« Haec sententia, quae ad milites loquitur, potest etiam ad clericos retorqueri, quia, etiamsi non militare videantur saeculo, tamen Deo militant, sicut [0506D] ait Apostolus: *Nemo militans Deo implicat se negotiis saecularibus [n: (II Tim. II, 4)]*. Videmur, inquam, non militare, remissis ac fluentibus tunicis: sed habemus militiae nostrae cingulum, quo castimoniae interiora constringamus. De quo cingulo Dominus ait: *Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris [n: (Luc. XII, 35)]*. Nam et catholicus clericus hac sententia retinetur. Si enim non contentus stipendiis fuerit quae de altario Domino jubente consequitur, sed exercet mercimonium, intercessiones ad Dominum vendit, viduarum munera [0507A] libenter amplectitur, hic negotiator magis potest videri quam clericus. Nec dicere possumus: Nemo nos invasores arguit violentiae, nullus accusat. Quasi non interdum majorem praedam viduis blandimenta [0508A] alliciant quam tormenta. Nec interest apud Dominum utrum vi an circumventione quis res alienas occupet, dummodo quoquo pacto teneat alienum. »

english:
## PREFACE.

[0473A]

To my most glorious lords, the kings of the Franks, HUGH, and his son ROBERT, who bears a form worthy of empire: ABBO, the humble ruler of the monks of Fleury, wishes the gift of everlasting salvation in Christ.

After, by the provision of divine clemency, you took up the summit of the kingdom, you endured — for the profit of your testing — many misfortunes, by the hidden but not unjust judgment of God. And this not from foreign nations, but from the chief men of the kingdom, so that the first beginnings of your rule might be soured. But because the almighty Lord has delivered you from them all, remember the goodness and mercy of God; remember your predecessors, good kings; remember just judgments; and keep it always in mind to spare the subject and [0473B] to war down the proud. Assuredly, most serene lords, because I have found you well-disposed toward our order, I have arranged in a single sequence the chapters written below, drawn from the books of the canons or of the laws, partly in my own opinions, partly in those of others; and consecrating them to your name — after I had employed my Apologeticus against my rivals — I have set them forth, briefly collected, in a single volume. In these I have both expressed the sum [0474A] of your ministry, and have not kept silent as to how the magnates of the kingdom ought to keep faith with you. For the defense of the monastic order too I have gathered many things — I who both wish and have always wished the senate of monks to be kept safe, whose most devoted defenders and advocates you also are. Wherefore, together with his monks, have mercy on your Abbo, that God may grant you to find his mercy here and forever with the holy kings. Farewell.

## CHAPTERS.

- I. *On the honor of churches or monasteries.*
- II. *On the defenders of churches.*
- III. *On the ministry of the king.*
- IV. *On fidelity to the king.*

[0474B]

- V. *On the privileges of the church and of its possessions.*
- VI. *On royal or imperial precepts.*
- VII. *On the difference between testaments and precaria.*
- VIII. *On the fact that necessity excludes laws and canons.*
- IX. *On the difference between law and custom.*
- X. *On the fact that priests are not to send a mandate to a foreign people.*

[0475A]

- XI. *On clerics chosen by the builders of churches.*
- XII. *On the ordination or degradation of priests.*
- XIII. *On the fact that bishops ought to be ordained without money.*
- XIV. *On the election of an abbot.*
- XV. *On the ordination of an abbot, and on the bishop's access to the monastery.*
- XVI. *On the abbot — that he ought to be a priest.*
- XVII. *On what is to be done concerning an accused abbot.*
- XVIII. *On monks and nuns, that they live according to rule.*
- XIX. *On an abbot belonging to the king.*
- XX. *On the ruler of Fleury.*

[0475B]

- XXI. *On the priesthood of a monk.*
- XXII. *On monks who do not keep their profession.*
- XXIII. *On clerics who wish to become monks, and on the insolence of bishops toward monks.*
- XXIV. *On clerics who become monks out of vanity.*
- XXV. *On the possessions of the church, on which clerics build.*
- XXVI. *On a nun or a monk summoned to court.*
- XXVII. *On the things that are offered to the church.*
- XXVIII. *On bishops who are intruders, a synod having been passed over.*
- XXIX. *On thirty-year prescription.*
- XXX. *On the endowment of churches.*

[0475C]

- XXXI. *On the bishop — what he ought to have from the church.*
- XXXII. *On the property of the church, and on the kinsmen of its founders.*
- XXXIII. *On the provision of the bishops' support.*
- XXXIV. *On the need of those who have offered their goods to the church.*
- XXXV. *On the avarice of priests.*
- XXXVI. *On those unjustly excommunicated.*
- XXXVII. *On churches and their presbyteries.*
- XXXVIII. *On the fact that a bishop may give a third part of the church's goods to whom he will.*
- XXXIX. *On holiness of life among clerics.*
- XL. *On the sons of priests, or of ministers.*
- XLI. *On the stewardship of the property of the church.*
- XLII. *That no bishop choose for himself his own successor.*

[0475D]

- XLIII. *On the Eucharist.*
- XLIV. *On the accusers of priests.*
- XLV. *On bishops called into court for the sake of testimony.*
- XLVI *On those who have a case against a bishop.*
- XLVII. *On accused bishops.*
- XLVIII. *On the testimony of clerics.*
- XLIX. *On frequent sacrifice.*
- L. *On soldiers.*
- LI. *On the pay of soldiers.*
- LII. *On clerics in military service.*

## I.-- *On the honor of churches and monasteries.*

With what honor the Church, which is the temple of the living God, is to be held, the Lord himself testifies in the Gospel [0476A] where he says to Peter: *Thou art Peter, and upon this rock I will build my Church [n: (Matth. XVI, 18)]*. Since therefore she is the oratory of which the blessed Father Benedict says [n: (S. BENEDICT. Reg. cap. 52)]: « Let the oratory be what it is called, and let nothing else be done or stored there, » care must be taken lest she whose foundation is Christ be turned over to the uses of secular men on account of the plundering of her goods, since Christians are reported to inflict violence, within and without, upon the courts of the house of God. Whence Theodosius and Valentinian, the Augusti, in the ninth book of the laws, chapter 34, to Antiochus the prefect [n: (Cod. Theod., lib. IX, tit. 45)]: « Let the temples of the most high God, they say, stand open to those who are afraid; and we ordain that not only the altars and the surrounding oratory of the temple, which [ *al.,* qui] encloses the churches inwardly with a fourfold [0476B] enclosure of walls, be set forth for the protection of those who take refuge, but as far as the outermost doors of the church, which the people, eager to pray, enter first, we command that there be an altar of salvation for those who flee; and likewise the approach to the temple, which we have marked out by the circuit of walls. And beyond the public places, whatever lies between them and the first doors of the church — whether in cells or in houses, in gardens and baths, in courtyards and porticoes — let it shelter refugees in the manner of the inner temple. Nor let anyone attempt to lay sacrilegious hands upon them to drag them out; and let no one dare this [ *al.,* ne qui hoc], since, when he sees his own peril, he too may flee to it to seek its aid. Now we grant this breadth of space for this reason: that it not be permitted to any of the refugees [0476C] to lie down or to pass the night in the very temple of God and at the most holy altars, morning or evening, the clerics themselves forbidding this for the sake of religion. »

THE INTERPRETATION. Churches are places dedicated to God, and therefore let the guilty who, driven by fear, have fled thither be so protected that no one presume to bring force or hands against the holy places for the plundering of goods; but whatever space belongs to the porticoes or to the courts adjoining the church, we command to be guarded as though it were the inner parts of the temple, so that the compulsion of fear may not constrain the guilty to remain about the altars, and the venerable places be defiled. Of course, if any flee to the holy places, let them at once lay down the arms, if any, that they have carried with them; and let them not think themselves defended by the protection of arms more than by the veneration of the holy places. But if they refuse to lay down their arms, [0476D] and do not trust the priest or the clerics, let them know that they are to be dragged out by the force of armed men. But if anyone attempts, for whatever reason, to drag any guilty man out of the holy places, he is to be condemned to capital punishment.

## II.-- *On the defenders of churches or monasteries.*

Those who today are called defenders of churches, against the authority of the laws and the canons, defend for themselves what belonged to the right of the churches; and thus, inflicting violence upon clerics and monks, they plunder the property of the churches or monasteries as if held in usufruct; they reduce the tenants to poverty; they do not increase the possessions of the churches, but diminish them; and those whose defenders they ought to have been, [0477A] they lay waste. Their abundance of goods lies open as prey to all enemies, and they make no preparation, nor do they oppose them even with words, so as to resist — men who think themselves no longer advocates but lords, since after the departure of the enemy they consume whatever is left, according to that word of the prophet: *What the caterpillar left, the locust has eaten; and what the locust left, the grub has eaten,* etc. [n: (Joel. I, 4)]. In short, this is why we see churches destroyed and monasteries — some torn down, some reduced to utmost want — which once, by the alms of good men, flourished in great glory: because many, offering themselves unbidden under the pretext of advocacy, intercept from the possessions, from the revenues, from the offerings, the greatest portion, which churchmen ought to have received. Wherefore, that such presumption might cease, provision was made thus [0477B] in the African council, chapter 64: « It has likewise been resolved that the legates who are about to set out, Vincentius and Fortunatius, should ask, in the name of all the provinces, of the most glorious emperors, that they grant the power of appointing as defenders advocates who are in practice or hold the office of defending causes, so that, in the manner of the priests of the province, those very men who have undertaken the defense of the churches may have the power, in the affairs of the churches, as often as necessity demands, to enter the private chambers of the judges, whether to withstand encroachers or to bring forward necessary matters. »

## III.-- *On the ministry of the king.*

What the ministry of the king is, he himself discloses by the name of his office, and the care of the whole kingdom, once undertaken, makes it known; nor does any sentence raise the mind of the king to well [0477C] doing more than the clemency of divers princes set forth in examples, since both the gentleness of the emperor Constantine is praised among dissenting bishops, and the pure faith of Marcian among heretics and the orthodox. But why do I speak of foreigners, and linger in speaking, when for the administration of the commonwealth and the profit of the churches so great was the piety and prudence of Charles, and of his son Louis? Assuredly both, according to time and reason, knew how to spare the subject and to war down the proud. Whence, from the books which were compiled from the councils of their time with the subscription of the bishops — how many such things there are is easy to discover — it is set down in book II, chapter 1 [n: (Concil. Paris. VI)], after some other matters: « The justice of the king is: to oppress no one unjustly by power; to judge between a man and his neighbor without respect of persons; [0477D] to be a defender to strangers and orphans and widows; to restrain thefts; to punish adulteries; not to exalt the wicked; not to maintain the shameless and stage-players; to destroy the impious from the land; not to suffer parricides and perjurers to live; to defend the churches; to nourish the poor with alms; to set just men over the affairs of the kingdom; to have counselors old and wise and sober; to give no heed to the superstitions of magicians and soothsayers and pythonesses; to defer anger; to defend the fatherland bravely and justly against adversaries; to live in God through all things; not to lift up his mind in prosperities; to bear all adversities patiently; to hold the catholic faith in God; not to suffer his sons to act impiously; [0478A] to apply himself to prayers at fixed hours; not to taste food before the fitting hours. *For woe to the land whose king is a child, and whose princes eat in the morning [n: (Eccle. X, 16)]*. These things make the prosperity of the kingdom in the present, and lead the king on to the better, heavenly kingdoms. »

## IV.-- *On fidelity to the king.*

Since it is the ministry of the king to examine thoroughly the affairs of the whole kingdom, lest any injustice lie hidden in them, how will he be able to stand equal to such great things, unless the bishops and the chief men of the kingdom give their assent? And since the Apostle says: *Fear God, honor the king [n: (I Petr. II, 17)]*, by what means will he exercise the functions of his ministry against the perfidy of the contumacious, if the chief men of the kingdom do not show him, by aid and counsel, the honor that is due with [0478B] all reverence? For he alone does not suffice for all the needs of the kingdom. Therefore, the burden being shared among others whom he believes worthy of honor, he too is to be honored with sincere devotion, that no one may contradict him in any manner whatever, because *he who resisteth the power, resisteth the ordinance of God [n: (Rom. XIII, 12)]*. For as it is better not to vow than after a vow not to pay, so it is better not to subscribe to the election of a prince than after subscription to despise or proscribe the one elected, since in the one the love of liberty is praised, in the other a servile contumacy is given over to reproach. For we know three general elections, of which one is that of a king or emperor, the second that of a bishop, the third that of an abbot. And the first indeed the concord of the whole kingdom makes; the second, the unanimity of the citizens and the clergy; the third, [0478C] the sounder counsel of the coenobitic congregation. And each of these not for the favor of secular friendship or for a price, but according to its own profession, for wisdom or merit of life. Moreover, the king, once ordained, exacts fidelity to himself by oath from all his subjects, lest in any parts of his kingdom discord might be engendered. Hence you have it written in the fourth council of Toledo: « After certain institutes of ecclesiastical order, or decrees, which pertain to the discipline of certain persons, it is at last the resolve of us all, the priests, for the strength of our kings and the stability of the nation, to pronounce a final pontifical decree, God being judge. For of many nations, as report goes, so great a perfidy of mind exists, that they scorn to keep the faith promised by oath to their kings, and with the mouth feign [0478D] the profession of an oath, while in mind they retain the impiety of perfidy. They swear to their kings, and the faith which they promise they betray; nor do they fear that volume of the judgment of God, by which a curse and many a threat of punishments is brought in upon those who swear in the name of the Lord falsely. What hope, therefore, will there be for such peoples when they labor against enemies? What faith is thereafter to be trusted in peace with other nations? What treaty is not to be violated? What pledge sworn to enemies will endure, when they keep not sworn faith even with their own kings? For who is so mad as to cut off his own head with his own hand? They, as is well known, unmindful of their own salvation, slay themselves [0479A] with their own hand, turning their own forces against themselves and their kings. And though the Lord says: *Touch not my anointed [n: (Psal. CIV, 15)]*; and David: *Who,* says he, *shall stretch forth his hand against the anointed of the Lord, and be guiltless? [n: (I Reg. XXVI, 9)]* for them there is neither fear to shun perjury, nor to refrain from bringing destruction upon their kings. For to enemies the faith of a pact is given, and is not violated — that is, if faith avails in war, how much more is it to be kept among one's own? For it is sacrilege if the faith promised to their kings be violated by nations, because the transgression of the pact is committed not only against them, but indeed against God, in whose name that very promise is pledged. »

## V.-- *On privileges.*

The authority of the Roman and apostolic see, by the favor of Christ [0479B] the Lord, shines forth through the universal Church of the whole world. Nor is it any wonder, since the pontiffs of that see are seen to bear the office of the blessed Peter, who is the prince of the whole Church. From the Christian emperors also they obtained this same excellence of singular right: that, when episcopal churches and monasteries of men or of nuns had been founded, the law which they had once imposed under the anathema of excommunication they should never thereafter lose, unless necessity hindered. Whence you have it thus written in the council of Nicaea, chapter 6. « Let the ancient custom be kept throughout Egypt, Libya, and the Pentapolis, so that the bishop of Alexandria have power over all these, because a like custom holds also for the bishop of the city of Rome. And likewise at Antioch and in the other provinces, [0479C] let their privileges be preserved to the churches. »

Likewise, GREGORY to JOHN the bishop [n: (GREG. lib. VII, ep. 33, ind. 1)].

« It is agreed to be exceedingly grave, and contrary to the priestly purpose, to confound the privileges once granted to any monastery, and to strive to bring to naught the things that have been ordered for its peace. The monks of your diocese, therefore, have complained to us that you hasten to introduce upon their monastery certain things contrary to what was permitted by your predecessors and kept by long custom, and to disturb the ancient ordinance by a certain novelty of prejudice. Wherefore we exhort your fraternity by these words concerning these matters, that, if it is so, it keep itself, without any excuse, from vexing that monastery, and not attempt to tear away, by the usurpation of any pretext, [0479D] the things that have long been kept for it; but let it strive to preserve all things inviolate and without any opposition, and let it know that no more is lawful to it in that same monastery than was lawful to its predecessors. » Likewise in the laws, chapter 510. « Let possessions belonging to religious houses acknowledge no assessment, except for the construction of roads or the building of bridges — provided, however, that they have possessions situated within the territory of that city in which the assessment is required. [0480A] But let them have immunity from allotted extraordinary burdens and from the assessment of lucrative holdings. »

## VI.-- *On royal or imperial precepts.*

The power of the most glorious kings has willed that whatever it has established by commanding in word or in deed should be stable and firm, above all what it has judged, at the suggestion of its nobles, to be ratified for the profit of the Church. Wherefore he who contradicts royal precepts shows that he neither loves nor fears the king, especially since it is supported by the assertion of the men of old, which he is not unaware is authentic. For the Lord says: *If any man love me, he will keep my words [n: (Joan. XIV, 23)]*. He therefore who hates the king hates his precept; he seeks to find fault even with words that are beyond reproach. But whence does this come about, if not [0480B] from the excessive gentleness of the king? For all things in excess do harm. For this reason, in short, we are commanded to have the simplicity of the dove and the cunning of the serpent, lest toward either side the mind be too vehement, which, anxious beyond measure, knows not how to keep moderation. Indeed, not concerning an imperial precept, but concerning the brief notes of his letters, Charles set forth this edict in book IV of his capitularies. « If anyone shall have despised our letters — that is, the tractoria, which is sent for the receiving of the missi — let him either lose the honors which he holds; or let him remain in the place where he ought to have received the aforesaid missi, and at his own cost receive the legations coming thither, until he has given satisfaction to our mind: but let him who in any manner whatever has slighted our letter come at our command to the palace, and [0480C] receive, according to our will, a chastisement befitting his folly. And if a free man — that is, a ministerial of the count — has done this, let him lose his honor, whatever he has held, or his benefice; and if a slave, let him be beaten naked at the stake, and let his head be shorn. »

## VII.-- *On the difference between testaments and precaria.*

Since some testaments are made under the name of dowry, others by donation of inheritance, and others concerning the goods of the church, which it is difficult to alienate — and these are called *precariae* — besides these, there are precepts strengthened by the authority of royal, that is imperial, command, with which agree the privileges of the Roman pontiffs, decreed under the anathema of excommunication. But *precariae*, which are made by agreement and are obtained by petition, [0480D] are some of them retained, under however many persons, at a rent in usufruct, others by the *emphyteusis* of exchange, that is, a contract: which is made in that manner which is set down in the third book of the Councils, chapter 22: « Let *precariae* be presumed to be made by no one out of ecclesiastical goods, unless, according to the quality of the agreement [ *al.,* convenienti], for as much as is given from one's own property, double be received from the goods of the church, in the name only of him who has given, if he wishes to hold his own goods and those of the church [0481A] in usufruct. But if he has surrendered his own goods for the present, let a man take up from the goods of the church, in usufruct, in his own name only; because it behooves whoever protects them to do so as the steward of goods not his own, not as the bestower of his own. And let no one be compelled by any power to make a *precaria* of goods dedicated to God and the saints, since reason and usage hold that no one who is unwilling should, against utility and reason, make a granted benefice out of his own property. But that royal precepts be made over ecclesiastical *precariae*, neither reason allows, nor does authority in any way permit; since the royal majesty must needs judge it unworthy to confirm precepts in ecclesiastical right, unless they are sought by the ecclesiastical ruler. And let the same guardian of the church most carefully beware [0481B] lest, perchance forgetful of his order and of ecclesiastical communion, he seek, for the sake of any flattery whatever, that a royal precept be made against authority. And even if he does so, let him not be heard; but if he even obtains it, let the same be rescinded by royal discretion and episcopal judgment, and let the unjust petitioner be worthily corrected for his unjust suggestion to the prince. »

## VIII.-- *On the fact that necessity excludes laws and canons.*

The ecclesiastical rules, which the Greeks call canons, were devised by the holy Fathers for this reason: that without any winding of error we might walk along the path of justice. Nor does it matter by what institution of the canons a man be trained to a fitting profession of the Christian faith, provided only that, having entered the way of truth [0481C] with unstumbling step, under the guidance of the Gospel he depart not from the divine oracles. For not every device is attended by necessity, so that what someone has usefully devised should be impossible to do in another way. Just as in the African council Hosius of Cordova treats many things at his pleasure, which the Church gladly receives as a most true institution of canons. Whence one must consider the situation of lands, the quality of times, the infirmity of men, and the other necessities of things, which are wont to change the rules of divers provinces. By authority also many things have been changed for the common profit of the churches, which no one of the faithful censures. And what wonder? since canons are sometimes found contradicting one another, and what is commanded in one council is forbidden in another; nor do they think this done in vain [0481D] who, for the convenience of temporal life, never desire to turn aside from virtue to vices, nor from truth to falsehood. For in the decrees of the pontiffs the same principle stands, whose authority is so great that the opinions of very many await the judgment of the one Roman pontiff. Always, therefore, in such matters utility and honor preponderate, not the enticing pleasure of desires, which holy men flee. But lest we seem to say such things to no purpose, we set forth examples. The transfer of bishops is forbidden in the synod of Nicaea and in that of Chalcedon; for necessity or utility it is allowed in the council of Antioch. And by necessity indeed — namely on account of the cold, which his weak body could not bear — Silvanus was moved by Atticus from Philippopolis [0482A] to Troas. By the authority also of the Roman pontiff, Perigenes was ordained bishop in Patras, and not [ *f.* nec non] being received, was enthroned in Corinth, its bishop having died. Nor is this to be wondered at, since Christ taught that the wife is to be held in hatred, whom the Apostle commanded us to love. Gregory also, by the privilege of his own authority, restored to their former ranks men condemned by other bishops; he united bishops, and gave successors to bishops [n: (GREG. lib. III, epist. 20)]. The bishop of the city of Salona, Maximus by name, because, being ordained for money, he had incurred the Simoniac heresy, Gregory excommunicated. He, though excommunicated, celebrated masses; yet after seven years, he being led by penitence, Gregory restored him to his see and bestowed on him the pallium, an oath concerning the things forbidden having been taken upon [0482B] the body of Saint Apollinaris [n: (lib. VII, epist. 82, ind. 2)].

## IX.-- *On the difference between law and custom.*

As the king is so called from ruling, so also the law from reading. Wherefore the promulgation of laws is extended by the edicts of kings, and each one, within the bounds of his own kingdom, carries out Christian rule with piety. To this custom is obedient; and if it is not hindered by public utilities, it succeeds in the place of law. For Cicero, in his rhetorical works, did not forbear to lay open by definition their likeness and difference thus [n: (CIC. lib. II, de Invent.)]: « The right of custom is thought to be that which age, by the will of all, has approved without law. » But legitimate rights must be learned from the laws, and they are further removed from common understanding; yet they are often to be brought in for some comparison, or to amplify a matter. [0482C] Wherefore, if I remember rightly, law and usage are species of right. For law is a written constitution of princes; but usage is custom approved by age, and yet not written. Or has antiquity so consented with itself in evil that no one at any time would wish for the discipline of good usages? But this we have nowhere among the nations learned, since all men love the good of nature even while acting ill. All men, therefore, must needs make use either of good laws or of good usages. Yet we have found certain men who think themselves subject neither to good usages by custom, nor to any laws; and they who live without law shall without law perish.

## X.-- *On the fact that priests are not to send a mandate to a foreign people.*

[0482D]From the fourth council of Toledo, chapter 30: « Let priests bordering on enemies, except those who have received license from the royal power, not presume secretly to receive or to send any mandate whatever to a foreign people. But he who is caught and convicted, being denounced to the prince before the council, shall be punished with great and condign severity. »

## XI.-- *On clerics chosen by the builders of venerable places, or their heirs.*

In the laws, chapter 456: « If anyone has built a house of prayer, and he or his heirs prefer to have clerics consecrated in that house, let them, providing the expenses of the same house, be heard, if they have named worthy clerics; but if those men are such that they are not approved by the divine canons, [0483A] it will belong to the bishop to choose other suitable clerics. »

## XII.-- *On the ordination or degradation of priests.*

From the second council of Seville, chapter VI. « We have found that a presbyter of the Church [ *al.,* comperimus Fragitanum Cordubensis Ecclesiae] was once unjustly cast down by his own pontiff, and, though innocent, condemned to exile. Him we have again by our subscription decreed restored, that, according to the synodal sentence of the ancient Fathers, no man may dare to cast down any presbyter or deacon without the examination of a council. For there are many who condemn men unexamined, by tyrannical power, not by canonical authority; and as they exalt some by the favor of grace, so, moved by hatred and envy, they humble others, and at a light breath of opinion condemn [0483B] those whose crimes they do not prove. For the bishop alone can give honor to priests and ministers; he cannot take it away. For if those who in the world have obtained from their masters the honor of liberty are not rolled back into the bond of servitude, unless they have been publicly accused before the nobles at the tribunal of the forum, how much more they who, consecrated to the divine altars, are adorned with ecclesiastical honor? Who assuredly can neither be condemned by one man, nor, with one man judging, be stripped of the privileges of their honor; but, they being presented to synodal judgment, what the canon has prescribed concerning them is to be determined. »

## XIII.-- *That bishops be ordained with no money given.*

From the book of the Laws, chapter 430: « Before all things we ordain that this be observed: that no one be consecrated bishop upon the payment of gold or of any other thing. But if any such thing [0483C] shall have been committed, they destroy themselves and their own souls who receive or furnish moneys, and their mediators are subjected to condemnation according to the divine rules and the sacred canons. For this reason let both him who gives, and him who receives, and him who has been made mediator, be removed from the priesthood or from the honor of the clerical state. What has been given for that cause, let it be claimed for that church whose priesthood he wished to buy. But if he be a layman who has received anything for this cause, or has been made mediator of the affair, let the things that were given be exacted from him in double, to be claimed by the church. And we command not only that the things given be claimed; but we ordain also that every bond, and every other action of whatever kind, cease, so that he who has received the promise be liable not only to return the bond, but also to give to the Church another sum, [0483D] as much as the bond contains. »

Likewise from the council of Chalcedon, chapter 11: « If any bishop shall have performed an ordination for money, and shall have brought under a price the grace which cannot be sold, and shall have ordained for moneys a bishop, or a presbyter, or a deacon, or any of those who are numbered in the clergy, or shall have promoted for moneys a steward, or anyone who is subject to the rule, [0484A] for his own most shameful advantage of gain — he who is proved to have attempted this shall lie under peril of his own rank; and let him who has been ordained profit nothing by this ordination or promotion which was made by traffic; but let him be a stranger to the dignity or charge which he sought with moneys. But if anyone shall have stood forth as mediator in givings or receivings so shameful and unspeakable, if indeed he be a cleric, let him fall from his own rank; but if a layman or a monk, let him be anathematized. »

## XIV.-- *On the election of an abbot.*

In the Laws, chapter 480: « It remains that we speak of monks. We ordain, therefore, that an abbot or archimandrite be set over each monastery, not according to the rank of the monks, but him whom all [0484B] the monks, or those established in better repute, shall have chosen — the holy gospels being set before them — declaring that not for friendship or favor, but knowing him to be of right faith and chaste life, and worthy in administration, and able profitably to guard the discipline of the monks and the whole state of the monastery, they have chosen him. And if he shall have been thus elected, let him by all means be confirmed by the bishop to whom the monastery is subject. And the things we have said of the monasteries of monks, let the same hold also in the monasteries and *archisteria* of women. »

## XV.-- *On the ordination of an abbot, and on the bishop's access to the monastery.*

GREGORY to MARINIANUS, bishop of Ravenna [n: (Greg. lib. VII, ep. 18, indict. 1)]:

« How necessary it is to look to the quiet of monasteries [0484C] and to treat of their perpetual security, the office you formerly discharged, which you exhibited in the government of a monastery, instructs you. And therefore, since we have learned that the monastery of the blessed John and Stephen, which is established in the city of Classe, over which our common son the abbot Claudius is known to preside, has borne many prejudices and burdens from your predecessors, it behooves that the provision of your fraternity dispose by a salutary ordinance for their future quiet, so that those dwelling there in the service of God may, His grace also assisting, persevere with a free mind. But lest, from that custom which ought rather to be amended, anyone at any time presume to bring any vexation upon them there, it is necessary that these things which we have taken care to enumerate below be so kept by the zeal of your fraternity [0484D] that from them no occasion of inflicting disquiet can any further be found. Let no one, therefore, any further dare in any way, on any excuse, to diminish the revenues, goods, or charters of the said monastery, or any place belonging to it, nor to make any fraudulent intrusions; but if perchance any case arise between the church of Ravenna and the aforesaid monastery, and it cannot be settled peaceably, let it be ended before God-fearing men chosen by the parties, without willful [0485A] delay, the most holy Gospels being set between them. And when the abbot dies, let no outsider be ordained, but one from the same congregation, whom the congregation of its own will shall have chosen for itself; and let him who is elected be ordained without fraud or any venality. Nor let any person, on any occasion, be set against the incoming abbot in his own monastery, unless perchance crimes stand forth (which God forbid) such as the sacred canons are shown to punish. It is likewise to be observed that, against the will of the abbot of the same monastery, monks ought not to be taken thence for the ordering of other monasteries, or for sacred orders, or for the office of the clerical state; but if they be abundant, so that they suffice for celebrating the praises of God and fulfilling the needs of the monasteries, let the abbot with devotion offer, from those who are over and above, [0485B] such of them as he shall think worthy. But if, having sufficient, he refuse to give, then let the bishop of Ravenna take, from those who are over and above, for the ordering of other monasteries; yet let no one be brought forth from there to ecclesiastical office, except him whom the abbot of the place, being admonished, shall of his own will have offered. And whoever from the aforesaid monastery shall have come to ecclesiastical order, let him thenceforth have there neither any power, nor license to dwell. It is also to be observed that an inventory of the goods or charters of the same monastery ought not to be made by ecclesiastics; if ever the case requires it, let the abbot of the place with other abbots make the inventory of the goods. And as often as the abbot, for the profit of his monastery, may wish to come or to send to the Roman pontiff, let it by all means be permitted him. [0485C] Moreover, though the coming of bishops ought to be awaited by monasteries with longing, yet because it has been reported to us that in the times of your predecessor the aforesaid monastery was heavily burdened by occasion of hospitality, it behooves that your holiness fittingly temper this: that for the sake of visiting and exhorting, the monastery be approached by the bishop of the same city as often as it shall please him; but let the bishop so fulfill the office of charity there that the monastery incur no burden. But the aforesaid abbot does not fear that your fraternity should come often to the monastery — nay, he even longs for it with desire, knowing that through you the substance of the monastery can in no way be burdened. »

And again to the same, in another epistle, after some other matters *(Lib. [0485D] VI, ep. 40)*. « We exhort you that, all delay and all excuse removed, you strive so to relieve the monasteries of Ravenna of the burden laid on them by you and your clerics, [0486A] that henceforth neither clerics, nor those who are established in sacred order, have license to enter them for any other cause, save only for the sake of prayer, or if perchance they have been invited to perform the sacred mysteries of the mass. But lest they perhaps bear some burden even for the promotion of any monk or abbot, you must take care that, if any of the abbots or monks from whatever monastery shall have come to the office of the clerical state or to sacred order, he have there no further power (as we have said), lest under the veil of this occasion the monasteries be compelled to bear the burdens which we forbid. Let your holiness, therefore, now admonished a second time, not delay to amend all these things with vigilant care. »

[0486B]Likewise Gregory to John, bishop of Orvieto [n: (Lib. I, ep. 12)]. Agapitus, abbot of the monastery of Saint George, has intimated to us that he bears very many burdens from your holiness, and not only in those things which in time of necessity might bring some support to the monastery, but that you even forbid masses to be celebrated in the same monastery, and prohibit even the dead from being buried there. And if it is so, we exhort you to hold back from such inhumanity, and permit the dead to be buried there, and masses to be celebrated, no opposition being made any further, lest the aforesaid venerable man be compelled to lodge a complaint anew concerning the things that have been said.

## XVI.-- *On the fact that the abbot ought to be a priest.*

Pope Eugenius, chapter 27 *(EUGEN. II, in syn. [0486C] Rom.)*: « Let such abbots be ordained throughout the monasteries as can rule well those subject to them; let them also have attained the priestly honor. »

## XVII.-- *On what is to be done concerning an accused abbot.*

GREGORY to LUPUS the abbot [n: (GREGOR., lib. II, epist. 12)]: « Since many occasions for the deception of religious persons are sought out there, as is said, by wicked men, we judge that the presbyter of the aforesaid Church is in no way to be deprived and deposed, unless the cause of a crime specifically demand it. Whence it is necessary that, if any complaint of this kind has arisen against him, not only should the bishop of the city examine the cause, but, fellow bishops being joined to him, he should search it out by careful investigation, so that, all judging in concord, the censure of canonical strictness [0486D] may by its judgment either strike the guilty, or absolve the innocent. »

## XVIII.-- *On monks and nuns, that they live according to rule.*

[0487A]

[n: (Ex conc. Vernensi I, c. 5.)] « Let monasteries both of men and of maidens which have scorned to live regularly according to their order be corrected by the bishop in whose diocese they are seen to be. But if the bishop cannot correct them, let it be made known to the metropolitan. And if he too cannot correct them, let them come thence to a public synod; and if they scorn the public synod, let them either lose their honor, or be excommunicated by all the bishops; and let such a one be appointed in his place in that same synod, by the will of the lord king, or by the consent of the servants of God, as may rule that congregation according to rule. »

## XIX.-- *On an abbot belonging to the king.*

[0487B]From the council of the palace of Ver [n: (Ibid., c. 20)]. « In another synod you granted to us that to those monasteries where monks or nuns live according to rule, goods should be left them whereby they might live. Thereafter, if the place were royal, the abbot or abbess should render accounts to the lord king; if episcopal, to that bishop. »

## XX.-- *On the ruler of Fleury.*

In the council of Toul, chapter 12: « At length the general synod, prostrating itself even to the ground, made petition before Charles the glorious king and Radulf, archbishop of Bourges, beseeching and adjuring by the cross and the blood of Christ, that they should strive to keep ratified and unshaken the privilege of the monastery of Saint Benedict, which it had confirmed with the consent of the aforesaid king, and which the same Radulf [0487C] had subscribed. But if the abbot be found, by missi sent thither, negligent and not conforming to the sacred rules, let him be removed by the same paternity, and let another who shall be found worthy be substituted; and let the authority of the privilege in that same monastery not be forsaken on any occasion whatever. »

## XXI.-- *On the priesthood of a monk.*

GREGORY to LUCIUS [ *al.,* Lucido] the bishop [n: (GREG., lib. X, ep. 54)].

« Our son the abbot John has asked that a presbyter be ordained for him in his monastery from that same congregation. And therefore we have thought fit to exhort your fraternity by the present authority, that, as to the man whom he shall offer you from his congregation to be consecrated for ordination, [0487D] you should, as is the custom, carefully search out whatever things are to be examined; and if nothing be found in him that could stand against him, [0488A] let him be consecrated canonically, as is the manner. Granting him, however, no other privilege, save that in his own congregation, as often as it shall be opportune, he ought only to celebrate the sacred mysteries of the mass. »

And Saint Benedict in his rule, chapter 62: « But let him who is ordained beware of elation or pride, and let him presume nothing except what is commanded him by his abbot, knowing that he is so much the more subject to the discipline of the rule, » etc.

## XXII.-- *On monks who do not keep their profession.*

In the Laws, chapter 490: « If anyone shall have left his monastery, or passed over to another monastery, let his goods fall to the former monastery, into which he had first entered. »

Likewise, chapter 16: « If anyone shall have placed himself in a monastery, [0488B] and, after he has been clothed in the religious garment, shall have withdrawn from the monastery, let all his goods which he brought into the monastery belong to that same monastery. » The same from another constitution: « Even if he did not bring them in. For all his goods, together with their owner, belong to the monastery. »

Likewise, chapter 18: « If anyone shall have entered a monastery, and after the religious garment shall have withdrawn, or served as a soldier, or simply become a layman, let him be stripped of the military belt, and let him not enjoy a free life, but be compelled to serve in the office of the governor of the province. But let his substance remain in the monastery. »

Likewise, extracts of Pope Siricius to Himerius, bishop of Tarragona, chapter 6: « Moreover, you protest that certain monks, and certain female monastics or nuns, the purpose [0488C] of holiness being cast off, have been sunk into such wantonness that first in secret, as it were under the pretext of the monasteries, they joined themselves in unlawful and sacrilegious contagion; but afterwards, led headlong by despair of conscience, they have freely begotten children from unlawful embraces — which both the public laws and the ecclesiastical statutes condemn. We command, therefore, that these unchaste and detestable persons be cast out from the company of the monasteries and the assemblies of the churches, so that, shut up in their prison-cells, bewailing so great a crime with continual lamentation, they may be able to burn it away in the purifying fire of penitence, so that at least at death, in regard of mercy alone, indulgence may be able to come to their aid through the grace of communion. »

## XXIII.-- *On clerics who wish to become monks, and on the insolence of bishops toward monks.*

[0488D]

Chapter 52 *[l., 50]* from the fourth council of Toledo. « Clerics who seek the purpose of monks, because [0489A] they desire to follow a better life, ought to be granted by the bishop free entrance into the monasteries, nor should the purpose of those who strive to pass over to the desire of contemplation be forbidden. »

Likewise chapter 51: « It has been reported to the present council that monks are delivered over to servile work by episcopal command, and that the rights of the monasteries are usurped by unlawful presumption against the statutes of the canons, so that almost everything from the coenobium [ *t.,* pene ex coenobio possessio fiat], and the illustrious portion of Christ, comes to ignominy and servitude. Wherefore we admonish those who preside over churches not to presume such things any further; but let the priests claim for themselves in the monasteries only this which the canons prescribe — that is, to admonish the monks to holy conversation, [0489B] to appoint abbots to certain [ *al.,* abbates, aliaque] offices, and to correct things done outside the rule. But if they shall have presumed against the monks anything forbidden by the canons, or attempted to usurp anything of the goods of the monastery, the sentence of excommunication shall not be wanting to those who thereafter in no wise withhold themselves from unlawful things. »

## XXIV.-- *On clerics who become monks out of vanity.*

From the council of Saragossa, chapter 6 [n: ( concil. Caesar., sub Damas. )]: « If any of the clerics, on account of self-indulgence and presumed vanity, shall of his own accord have departed from his office, and shall have preferred to be seen a monk, as an observer of the law, rather than a cleric, he is so to be driven from the church that, unless by asking and beseeching over very many [0489C] seasons he shall have made satisfaction, he be not received. By all the bishops it was said: So be it. »

## XXV.-- *On the possessions of the church.*

From another council of Toledo, chapter 4: « If indeed any of the clerics is proved to have made for himself little fields or little vineyards on the lands of the church for the sustaining of his life, let him possess them until the day of his death. But after his departure from this life, according to the institutions of the earlier canons, let him restore its right to the church, and let him not leave them by testamentary and successory right to any of his heirs or after-heirs, unless perchance to one on whom the bishop, for services, shall have willed to bestow them by this grant of the church. »

GREGORY to JOHN THE BISHOP [n: (GREG. lib. VII, ep. 33, ind. 1.)]

[0489D] « The monks of your diocese have complained that you have taken away certain things from the monastery under the semblance, as it were, of a gift. And therefore it is necessary that, if you recall having received anything unbecomingly, you restore it without delay, lest the fault of avarice gravely convict you, whom priestly munificence ought rather to have shown generous toward the monasteries. The monks have also complained that their abbot granted land to you by donation under the pretext of building a church. And therefore, except for that which the walls [0490A] of the church enclose, we will that it return to the rights of the monastery without any difficulty, since the statutes neither of worldly laws nor of the sacred canons permit the goods of a monastery to be separated from its right under any title. Wherefore restore, without any gainsaying, the donation of that same land, which was made against reason. »

Likewise in the Laws, chapter 404: « If anyone possessing another's goods in bad faith shall have sold them, or given them, or in some other way alienated them, and he who thinks himself their owner, knowing this, shall have given notice by attestation to him who took the goods within ten years among those present, or within twenty years among those absent, let the goods remain firmly with the buyer, or with him who received the donation, or has in some other way obtained the alienated things. But if, [0490B] the owner being unaware, the possessor in bad faith shall have alienated them, this shall not otherwise prejudice the owner unless the space of thirty years has passed, although he who bought, or in some other way obtained the alienated things, was a possessor in good faith. »

## XXVI.-- *On a monk, or a nun, summoned to court.*

From constitution 2, chapter 74 [n: (Novell. 79, c. 1)]: « If anyone have a lawsuit with monks or nuns, let him not dare to accuse them before a civil judge, or to drag them thither, established as they are in an *archisterium* or monastery; but let him rather go to the bishop of the city. For he will judge whether the principal person ought to be produced, or be defended through a defender, a hegumen, or an apocrisiarius — with all decency, that is — so that the bishop may pronounce a sentence agreeable to the laws [0490C] and the canons. » On violators, chapter 4: « If anyone shall have violated this constitution, being placed in a magistracy he shall indeed be fined with a penalty of 10 pounds of gold; but one appointed executor of suits shall be shut up in the *decanica* of the churches, to pay the fitting penalties; and afterwards let it not be granted him to hold the office of executor. »

## XXVII.-- *On the things that are offered by the faithful in basilicas.*

From the council of Orléans, chapter 11 [n: (conc. Aurel. I, cap. 15)]: « Concerning the things which any of the faithful shall have offered to the parishes in lands, vineyards, slaves, and stock, let the statutes of the ancient canons be kept, and let all remain in the power of the bishop. Yet of the things which shall have come in upon the altar, let a third be faithfully [0490D] conveyed to the bishops. »

## XXVIII.-- *On bishops who are intruders, a synod having been passed over.*

From the council of Carthage, chapter 66 [n: (conc. Afric., seu Carthag., c. 87, sub Bonif. I et Coelest. I)]: « It has been resolved that if bishops shall have reclaimed any churches or peoples which they consider to pertain to their own see, not in such a way as to plead their causes before judging bishops, but shall have burst in while another holds them, whether [0491A] the peoples be willing or unwilling, they shall suffer the loss of their cause. And whoever have already done this — if the contention between the bishops is not yet ended, but they still contend — let him depart thence who is shown to have made the invasion, the ecclesiastical judges having been passed over. Nor let anyone flatter himself, if, in order to retain it, he shall have requested letters from the primate [ *al.,* impetrarit]. But whether he have letters or have them not, let him meet with him who holds it, and receive letters from him, that it may appear that he has held peacefully the church pertaining to him. But if the other shall have raised any question, let the cause be ended by bishops as judges, whether those whom the primates shall have given them, or neighboring bishops whom they themselves, with the counsel of the primate, shall have chosen [ *al.,* ex consensu delegerint]. »

## XXIX.-- *On thirty-year prescription.*

[0491B]From the council of Chalcedon, chapter 17: « The rural parishes of the several churches, even those on estates, ought to remain unshaken for those bishops who are known to hold them, and above all if, obtaining them without violence for a space of thirty years, they have governed them under their stewardship. But if within the thirty years a dispute has arisen concerning them, or shall arise, it is lawful for those who assert themselves wronged to contend before the holy synod of the province. And if anyone is wronged by his metropolitan, let him be judged before the primate of the diocese, or before the see of Constantinople, as was said above. But if any city has been made new by imperial power, or if it be forthwith made new, let the ordering of the ecclesiastical parishes also follow the civil and public dispositions. »

## XXX.-- *On the endowment of churches.*

[0491C]

From the third council of Toledo, chapter 19: « Many, against the constitutions of the canons, ask that the churches which they have built be consecrated on such terms that they hold the endowment of that church not to pertain to the disposition of the bishop. Which practice both displeases as to the past, and is forbidden for the future; but let all things, according to the ancient constitution, pertain to the disposition and power of the bishop. »

## XXXI.-- *On the bishop. What he ought to have from the church.*

From the council, as above, chapter 2 [n: (conc. Bracar. III, can. 2)]: « It has been resolved that no bishop, in going about his dioceses, take anything else through the churches beyond the honor of his see, that is, two solidi; nor demand a third part of any offering of the people [0491D] in the parish churches; but let that third part be kept for the lights of the church and for its repair, and let account of it be rendered to the bishop every year. For if the bishop take that third part, he has taken from the church its light and the upkeep of its roofs. Likewise also, that parish clerics be not compelled to serve the bishops in any works after the manner of slaves. Because it is written: *Neither as lording it by force over the clergy [n: (I Petr. V, 3)]*. »

## XXXII.-- *On the property of the church, and on the kinsmen of its founders.*

From the ninth council of Toledo, chapter 1: « The whole amount, then, of ecclesiastical property, as it bestows the remedy of pardon on the giver, so it duly prepares harm for the defrauder. [0492A] And therefore let none of the priests or ministers take away anything from the goods of the church, which in whatever places are bestowed by the faithful, or turn it to his own right or to the profit of his own see. For the devotion of each man, as it gladly conferred its vow upon the Lord, so determined that the fullness of the vows should be preserved in that place; wherein, as, if the things conferred are kept, the grace of the offerer remains, so, if they are brought to naught, the ruin of the defrauder hangs near. But that this matter may have the stronger firmness, let it be lawful for the worthy sons or grandsons, and the more honorable kinsmen, of him who built or endowed the church, to exercise this diligence of good intention: that, if they perceive a priest or minister to be defrauding anything of the things conferred, they either restrain him by an honorable meeting of admonition, [0492B] or denounce such things to the bishop or the judge for correction. But if the bishop attempt such things, let them take care to make this known to his metropolitan. And if the metropolitan do such things, let them not delay to bring this to the hearing of the king. Yet let it not be lawful for the heirs themselves to put forward power over those same goods as of their own right, nor to bring in rapine or fraud, nor to presume any violence whatever, but only to apply a salutary solicitude therein, such as reaches into no harm of its working, or such that a salutary reward may be received, whether in much, or in some part. But if anyone shall hereafter wish to violate these admonitions, let him both restore with confusion the things wickedly seized, and he shall undergo the sentence of a year's excommunication. »

Likewise, chapter 2 [n: (Ibid.)]: « Since it is often usual [0492C] to wring out, by the prayer of supplication and, in a manner, by the force of grief, even things that are not owed, how much more ought not those things to be yielded without hindrance which are sought at once both by the order of right and by the grief of compassion? Because, therefore, it is known often to come to pass that parish churches or sacred monasteries, by the insolence or the neglect of certain bishops, fall into such horrid ruin that a heavier sorrow arises for the builders than the labor of joy that had existed for those raising them [ *al.,* construendo]: wherefore [ *al.,* ideo] with pious compassion we decree that, so long as the founders of those same churches remain surviving in this life, they be permitted to have a solicitous care for those same places, and to bear a chief solicitude; and let those same men themselves offer chief or suitable rectors in those same basilicas [0492D] to the bishops to be ordained. »

In the Laws, chapter 456: « If anyone has built a house of prayer, and he or his heirs prefer to have clerics consecrated in that house, let them, providing the expenses of the same house, be heard, if they have named worthy clerics. But if those men are such that they are not approved by the divine canons, it will belong to the bishop to choose other suitable clerics. »

## XXXIII.-- *On the provision of the bishops' support.*

Chapter 37 [n: (conc. Tolet. IV)]: « Whatever bishops shall have provided something of ecclesiastical profit by the support of anyone, and shall have promised for it some modest thing in remuneration, it will behoove them to discharge the payment of what was promised, in such wise that the matter, brought before the provincial council, [0493A] be confirmed by their assent; because, as the apostle Paul says, they shall receive their own reward [n: (I Cor. III, 8)]. »

## XXXIV.-- *On the need of those who have bestowed their goods on the church.*

Chapter 38. *(Ibid)*: « The solace of life is to be furnished by the priests to the needy, and above all to those to whom a return is owed in requital. Whoever of the faithful, therefore, shall have bestowed something on the church from their means by their own devotion — if perchance they themselves or their children shall have been reduced to want, let them receive from that same church the support of life according to the need of the time. For if ecclesiastical goods are bestowed for use upon clerics or monks, or upon pilgrims or any who suffer necessity, for the sole regard of religion, how much more [0493B] must provision be made for those to whom a just recompense is owed? »

## XXXV.-- *On the avarice of priests.*

Chapter 33 [n: (Ibid.)]: « Avarice is the root of all evils: the thirst for it possesses even the minds of priests. For many of the faithful, out of love of Christ and the martyrs, build basilicas in the parishes of the bishops, and register offerings to them; but the priests carry these off and convert them to their own uses. Hence it is that the ministers of the sacred rites fail, since they lose their stipends. Hence the buildings of collapsing basilicas are not repaired, because all things are carried off by priestly avarice. For which cause it has been established by the present council that bishops so rule their dioceses that they presume to take away nothing from their right, but, according to the authority of earlier [0493C] councils, receive a third both of the offerings and of the tributes and fruits. But if anything more shall have been presumed by them, let it be restored through the council, upon the appeal either of the founders themselves, or at least of their kinsmen, if those have already departed this world. Yet let the founders of basilicas know that they have no power over the things which they confer upon that same church, but that, according to the institutes of the canons, as the church itself, so also its endowment pertains to the disposition of the bishop. »

GREGORY to LEO the bishop [n: (GREG. l. VII, ep. 8, ind. 1)].

« We will that from whatever shall perchance have accrued to your church from revenue or from any other title, you ought to set apart a fourth portion without any diminution [0493D], and, according to the fear of God, divide it discreetly among the presbyters, deacons, and clergy, as shall seem good to you, and to each man as the merit of his labor shall require. »

That four portions ought to be made of the goods [0494A] of the church, Gelasius in the decretals, chapter 27: « Now it is fitting, he says, that four portions be made, both of the revenue and of the offering of the faithful, so far as the means of each church permit, as was long since reasonably decreed: of which let one be the pontiff's; a second, the clergy's; a third, the poor's; a fourth, to be applied to the fabric of the church. »

SIMPLICIUS the bishop to FLORENTINUS, EQUITIUS, and SEVERUS, bishops [n: (Simpl. papae Decr. c. 2)]: « Concerning the revenues of the churches or the offerings of the faithful, let him permit nothing to be lawful to one who knows not what is fitting; but let one portion alone, and out of these whatever portion is remitted — let two, destined to profit the fabric of the churches and the distribution to pilgrims and the poor, be administered by the presbyter Bonager at the peril of his order. Let the last be divided among themselves by the clergy [0494B] according to the merits of each. »

## XXXVI.-- *On those unjustly excommunicated.*

From the African council, chapter 100: « So long as his own bishop communicates with an excommunicated man, let that same bishop not be communicated with by the other bishops, that the bishop may take the more care not to say against anyone what he cannot prove by other evidences. »

Likewise from the council of Cologne, chapter 56: « That none of the bishops deprive anyone of ecclesiastical communion without a sure and manifest cause of sin. And let him impose anathema upon no one without the consent of the archbishop and the bishops, even after evangelical admonition has first been given, save where canonical authority so teaches; because anathema is the damnation of eternal death, and it ought not to be imposed except for a mortal crime, and upon him who [0494C] cannot otherwise be corrected. »

Likewise in the Laws, chapter 441: « Let no bishop, no presbyter excommunicate anyone before the cause is proved on account of which the ecclesiastical canons command this to be done. But if anyone shall have excommunicated someone contrary to this, let him indeed who has been excommunicated return to the grace of holy communion by the authority of the greater priest; but let him who did not lawfully excommunicate abstain from sacred communion for so long a time as shall seem good to the greater priest, that what he unjustly did, he may himself justly suffer. »

## XXXVII.-- *On churches and their presbyters.*

From the third council of Toledo, chapter 20: « The complaint of many has demanded this constitution, whereby we have learned that bishops [0494D] rage through their parishes not in priestly fashion, but cruelly; and, whereas it is written: *Be ye a pattern to the flock, and not as lording it by force over the clergy [n: (I Petr. V, 3)]*, they inflict exactions or losses upon their own diocese. And therefore we decree — excepting what the constitutions of the ancients [0495A] command bishops to have from their parishes — that the other things which up to now have been presumed be denied them. That is, let them weary the presbyters or deacons neither with forced services nor with any imposts, lest they seem to be named in the Church of God exactors rather than pontiffs of God. And let those clerics, both local and diocesan, who know themselves to be burdened by the bishop, not delay to carry their complaints to the metropolitan: and let the metropolitan not delay to restrain presumptions of this kind. »

Pope Eugenius, chapter 21 [n: ( synodus Rom. )]: « Let a monastery or oratory canonically built not be taken away from the dominion of its builder [eo] against his will; and let it be lawful for him to commend it to whatever presbyter he will, with the consent of his [0495B] bishop — lest he be a bad man — in such wise that the priest obediently repair to the court of the bishop. »

Likewise, chapter 24: « Let bishops ordain presbyters in their own churches. But if any other man, admonished by the bishop, shall not have sent a presbyter into his basilica within the space of three months, let the bishop suggest to the prince that he amend this. »

Likewise, chapter 25: « If destroyed churches cannot be rebuilt from their own resources, let them be aided by the people of the parish. »

Likewise, chapter 26: « Let no bishop exact gifts from any cleric subject to him beyond the statutes of the Fathers, nor press him with forced services. »

## XXXVIII.-- *On the fact that the bishop has a third part of the church, and can give it to whom he will.*

[0495C]

Chapter VI ( *from another council* ): « We have deemed it opportune to decree that, when the bishop shall have determined to confer the third — which he knows to be owed to him from the goods of the church by the sanction of the Fathers — either upon that very church whose property it shall appear to be, or upon another church, upon which he has fixed his choice, it remain lawful, and the force of what his sentence bears, irrevocable. »

Likewise from the third council of Toledo, chapter 3: « Let it be lawful for no bishop to alienate the property of the church, since this is forbidden also by the more ancient canons. But if they shall have given anything that does not burden the usefulness of the church, for the support of monks or of churches belonging to their own parish, let it stand firm; but for the necessity of pilgrims or of clerics and the needy [0495D] they are permitted, the right of the church being preserved, to furnish for a time what they can. »

## XXXIX.-- *On holiness of life among clerics.*

Pope Siricius in his epistle, chapter 7 [n: (SIRIC., Decret. )]: « We have learned that very many priests of Christ and levites, long after the time of their consecration, have begotten offspring both from their own wives and even from shameful intercourse, and defend their crime by this prescription: that in the Old Testament the faculty of begetting is read to have been granted to priests and ministers. But those men were chosen by succession of family from the tribe of Levi alone, to whom God says: *Be ye holy, for I am holy [n: (Lev. XIX, 2)]*. Whence also they were commanded, in the year of their course, to dwell in the temple [0496A] far from their own houses, that they might not be able to have carnal commerce with their wives. But we priests and levites are all bound by an indissoluble law, that from the day of our ordination we surrender both our hearts and our bodies to sobriety and chastity, so that in all things we may please our God in these sacrifices which we daily offer. Those therefore who lament that they have fallen through ignorance — to these we say that mercy is not to be denied, on this condition: that, without any increase of honor, they persevere, so long as they live, in that office in which they were detected, if only after these things they take pains to show themselves continent. But those who, after the example of the old priesthood, make use of marriage as though it were lawful, let them know that by the authority of the apostolic see they are cast down from every ecclesiastical honor, which they have unworthily used, and that never henceforth, by any indulgence of ours, can they handle [0496B] the divine mysteries — whether he be a bishop, or a presbyter, or a deacon. »

## XL.-- *On the sons of presbyters, or of bishops, or of deacons.*

From the ninth council of Toledo, chapter 10: « But whosoever of the clerics, from the bishop down to the subdeacon, being established in honor, shall thereafter have begotten sons by detestable union whether with a bondwoman or with a freeborn woman: let those, indeed, from whom they are proved to have been begotten be condemned by canonical censure; but the offspring alienated by [ *al.,* tali nata] pollution shall not only never receive the inheritance of their parents, but shall also remain, by perpetual right, in the servitude of that church from the disgrace of whose priest or minister [0496C] they were born. But let the sons of priests who were born before the priesthood not exhibit secular spectacles, nor even watch them — although this is forbidden to all Christians; and let them not approach where blasphemies are, as you have it in the council of Carthage, chapter 15. »

## XLI.-- *On the stewardship of the property of the church.*

From a council of the Eastern bishops, chapter 14, on the presumption of a bishop in the property of the church: « If any bishop, compelled by no necessity of ecclesiastical reason, shall have presumed to sell anything of the ecclesiastical property among his own clergy, or where perchance there is no presbyter, let him be compelled to restore those very things to his own church, and let him be cast down unheard in the judgment of the bishops, and, as one guilty of theft or robbery [0496D], let him be deprived of his honor. »

Likewise, chapter 16: « Let the bishop have power over the property of the church, that he may dispense to those suffering necessity with all reverence and fear of God; and it behooves him to partake of the things that are necessary — if, that is, he himself or the brethren who are with him lack anything, or suffer necessity in any way — according to the holy Apostle, who says: *Having food and covering, with these we are content [n: (I Tim. VI, 8)]*. But if the bishop shall wish to usurp the ecclesiastical property to his own wills, and shall have handled the gains of the church and the fruits of the fields without the counsel of the presbyters or deacons, or shall have given power to his brothers or sons or any kinsmen of his whatsoever, so that through them the property [0497A] is secretly injured, it behooves him to be answerable to the council. Likewise it behooves presbyters and deacons, if they do the same things, to be rebuked. »

## XLII.-- *That no one choose for himself a bishop as successor.*

From the council of Antioch, chapter 25 [n: (conc. Antioch. sub Julio P. I)]: « That it is not lawful for a bishop to appoint another in his own stead as successor to himself, even though he be coming to the end of his life. But if any such thing shall have been done, let a constitution of this kind be void. And let the ecclesiastical rule be kept which contains this: that it ought not to be done otherwise than with a synod and the judgment of the bishops, who, after the death of him who has gone to his rest, have the power to promote him who shall have proved worthy. »

Likewise, GREGORY to ANATOLIUS the Constantinopolitan [0497B] subdeacon [n: (GREGOR., lib. 9, ep. 41)].

« Nowhere do the canons command that a bishop be succeeded on account of sickness. And it is altogether unjust that, if affliction of body has broken in upon him, the sick man be deprived of his honor; and therefore this can in no wise be done through us, lest sin come upon my soul from his deposition. But it should be suggested that, if he who is in the government is sick, such a steward be sought for him as can undertake all his care and fill his place in the government of the church — he himself not being deposed — and in the guardianship of the city; so that neither almighty God be offended, nor the city be found to be neglected. But if that same most reverend John should perchance ask, on account of his affliction, that he be released from the honor of the episcopate, then, upon his giving the petition in writing, it is to be granted [0497C]. But otherwise we are altogether unable to do it, for the fear of almighty God. But if he will not ask this: whatever pleases the most pious emperor, whatever he commands to do, is in his own power. As he knows how, let him himself see to it; only let him not cause us to be mixed up in the deposition. But as for what the emperor himself shall have done — if it is canonical, we follow it; but if it is not canonical, we bear it, so far as we can without sin of our own. »

## XLIII.-- *On communion.*

AUGUSTINE in the ecclesiastical Rules, chapter 23 [n: ( auctor Dogmat. eccl. )]: « To receive the communion of the Eucharist daily I neither praise nor blame. Yet I exhort that one communicate on all the Lord's days, provided the mind be not in the affection of sinning. [0497D] For I say that he who still has the will to sin is burdened rather than purged by the reception of the Eucharist. And therefore, although a man be stung by sin, let him for the rest have no will of sinning, and, being about to communicate, let him make satisfaction with tears and prayers. When he has done these things, trusting in the compassion of the Lord, who is wont to forgive sins upon pious confession, let him approach [0498A] the Eucharist fearless and secure. But this I say of him whom capital sins do not burden. For him whom mortal sins committed after baptism press down, I exhort first to make satisfaction by public penance, and so, reconciled by the judgment of the priest, to be joined to communion, if he wishes not to receive the Eucharist unto judgment or condemnation. But neither do we deny that mortal crimes are loosed by secret satisfaction — but the secular habit being first changed, so that, by zeal for religion through the correction of his life, and by continual, nay perpetual mourning, God showing mercy, he may obtain pardon; provided only that he not [ *al., deest* non] do things contrary to those of which he repents, and that as a suppliant he receive the Eucharist on all the Lord's days until his death. »

Gregory [n: (GREG., in resp. X ad interrog. Augustini)]: [0498B] « A woman ought not to be forbidden to receive the mystery of holy communion in her monthly time. But if out of great veneration she does not presume to receive, she is to be praised. But if she has received, she is not to be judged. For it belongs to good minds to acknowledge their faults in some manner even there where fault is not, because often that is done without fault which comes from fault. Whence also, when we hunger, we eat without fault — we for whom it was brought about by the fault of the first man that we hunger. For the monthly custom is not any fault in women, seeing that it happens naturally; but yet, in that nature itself has been vitiated, so that even without any purpose of the will it seems to be polluted, the defect comes from fault — wherein human nature recognizes itself, what it has been made by judgment; so that man, who committed the fault willingly, [0498C] bears the guilt of the fault unwilling. And therefore let women consider themselves, and if in the monthly custom they do not presume to approach the sacrament of the Lord's body and blood, they are to be praised for their right consideration; but when, out of the custom of a religious life, they are carried away by love of that same mystery to receive it, they are not (as we have said before) to be restrained. »

And below. « But it must be weighed with a vigilant mind that on Mount Sinai the Lord, being about to speak to the people, first commanded that same people to abstain from women. And if there, where the Lord was speaking to men through a subject creature, cleanness of body was required with so great forethought that those who were to receive the words of God [0498D] should not be mingled with women, how much more ought women, who receive the body of almighty God, to keep in themselves the cleanness of the flesh, lest they be weighed down by the very greatness of the inestimable mystery? Hence also it is said to David, concerning his young men, by the priest, that if they were clean from women they should receive the loaves of proposition; which they would by no means have received, had not David confessed them to be clean. Then, moreover, [0499A] a man, after intercourse with his wife, if he has been washed with water, may also receive the mystery of holy communion, since, according to the sentence defined above, it is lawful for him also to enter the church. » Likewise on the pollution of a dream [n: (resp. II)]. « Such a man indeed the Testament of the old law calls polluted, and, unless he be washed with water, does not allow him to enter the church until evening. Which nevertheless the spiritual people, understanding it otherwise, take in this sense: that he is as it were deluded through a dream who, tempted by uncleanness, is defiled by vain images in his thought. But he must be washed with water, that he may wash away the faults of thought with tears, and, unless the fire of temptation first withdraw, let him acknowledge himself guilty, as it were until evening. But in this same delusion a discernment is very necessary, which you ought subtly to weigh: from what [0499B] cause it befalls the mind of the sleeper. For sometimes it happens from surfeit, sometimes from the superfluity or infirmity of nature, sometimes from thought. And indeed, when it has come about from the superfluity or infirmity of nature, this delusion is by no means to be feared, because the mind is rather to be pitied for having suffered it unknowing than for having done it. But when the appetite of gluttony is carried beyond measure in taking food, and thereby the receptacles of the humors are burdened, the mind thence has some guilt — yet not so far as a prohibition of receiving the holy mystery, or of celebrating the solemnities of masses, when perchance either a feast day requires it, or necessity itself compels the mystery to be exhibited, because another priest is lacking in the place. For if others are present who can fulfill the ministry, the delusion brought about through surfeit [0499C] ought not to bar a man from the reception of the sacred mystery; but from the immolation of the sacred mystery he ought, as I judge, humbly to abstain — provided, that is, a foul imagination has not shaken the mind of the sleeper. For there are those in whom for the most part the delusion so arises that their mind, even set in the sleep of the body, is not defiled by foul imagination. In which matter one thing is there shown: that the mind itself is not then guilty, but free by its own judgment, when it remembers that, even with the body sleeping, it saw nothing, [0500A] yet remembers that in the body's waking hours it fell into gluttony. But if the delusion of the sleeper arises from the foul thought of the waking man, his guilt is plain to his mind. For he sees from what root that defilement proceeded, who suffered unknowing what he had thought knowing.

When monks and other penitents ought to communicate, the holy Eucherius makes plain: « Let penance be given to the secular man, whose neck still hangs beneath the yoke of the world, and for him, who still serves the time, let the term be fixed according to the enormity of his sin or offense. But he who renounces the world and its warfare, and pledges himself to serve God all his days — why should he delay penance, who, made as it were a wild ass, follows after the vastness of the desert? As Job says: [0500B] *Who hath sent out the wild ass free in the desert? Let him strongly beware of the lion, and in the wilderness be fed on dry herbs with a scanty cup [n: (Job. XXXIX, 5)]*. Let him lift his head into the air, and so let the breeze of the Holy Spirit allay the too-burning ardor of his thirst, lest, while he greatly desires the pleasant green places, hindered by excessive delights he incur peril of his salvation. Therefore for him who renounces, public penance is not necessary, because, being converted, he has groaned, and has entered into a covenant with the eternal God. From that day, therefore, his offenses which he committed in the world are not remembered — from the day on which he shall have promised God to do justice for the rest. Therefore, as to the bond whose debt the monk has promised in full faith to fulfill: even if, having become faithful, he sinned in the world, after his renunciation made anew let him not hesitate to receive the Lord's body, nor, [0500C] on the pretext of excessive humility, let him be kept long from the body and blood of him to whom he has joined himself, that he might make one body. Therefore let him not cease to communicate, who has ceased to sin — only, let him sin no more hereafter. For as that visible fire has in itself two certain powers, that is, to burn up things frail and to give light to things dark, so that fiery body of the Lord, when it has been taken with fear and great reverence, consumes indeed the offenses of the body, but gives light to the sense [0501A] of the soul. And for this reason he ought to communicate the more frequently. But if there shall be, as it is written, leprosy in the skin, it shall be unclean — that is, sin in the monk; for Scripture signifies that the monk is the skin, mortifying his members upon the earth. Ashes have cleaved to his bones, and his flesh is changed because of the oil, and is weakened by fasting, and his knees wither like grass. Therefore if leprosy shall have been seen in this skin, it shall be unclean, and unless it be of hyacinth, or pure red, it will not be fit for the adornment of the tabernacle. »

These are the sentences of the holy Fathers, full of discretion, by which men and women are admonished when, and in what condition, they ought to approach the communion of the Eucharist. For of the sins on account of which we are commanded to abstain from the Eucharist, some drag us by the defect of nature [0501B] even unwilling, others willing. For he was led unwilling by the law of sin who, groaning, complained: *I see indeed another law in my members, fighting against the law of my mind, and taking me captive in the law of sin, which is in my members [n: (Rom. VII, 23)]*. Whence Gregory, singularly magnificent in discretion and eloquence, indulging human infirmity, granting to such persons access to the church and the communion of the Eucharist, consoles the one who grieves; because sometimes even against his will a man is polluted by a nocturnal dream, and a woman by her menses. By whose authority we learn that he who alone is conscious to himself in the work of sin shall alone be judge for himself, even after confession, in receiving the communion of the body and blood of Christ. But he who is willingly carried away by the law of sin — him the remembrance of his sins [0501C] does not so much sadden as delight, because by consent he deliberates to sin. And therefore, as Augustine says: « He must be believed to be burdened rather than purged by the communion of the Eucharist, » seeing that he stands wholly in the affection of sinning. *For every sin whatsoever that a man shall do is outside the body; but he that committeth fornication sinneth against his own body [n: (I Cor. VI, 18)]*. It must therefore be known, concerning him who sins gladly whether against himself or against another, that he ought to be kept from communion, lest we seem to set our pearls before swine, and to be partakers also of another's perdition. And yet the example of Christ comes to mind, who reached the dipped bread to Judas the betrayer, of whom it is written that *after the morsel Satan entered into him [n: (Joan. XIII, 27)]*. But he, as one not ignorant of secrets, [0501D] reached forth the bread for the showing forth of the lost disciple; we, however, conscious of our own sins, should offer the Eucharist to a brother not for a showing forth, but for the commemoration of Christ. Whence Augustine [n: (tract. 61 in Joan.)]: « Why dost thou wonder, if the bread of Christ was given to Judas, through which he should be made over to the devil, when thou seest, on the contrary, that an angel of the devil was given to Paul, through whom he should be perfected in Christ? Thus both the good thing harmed the evil man, and the evil thing profited the good man. It is written: *Whosoever shall eat the bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and blood of the Lord [n: (I Cor. II, 27)]*. If, therefore, he is here rebuked who does not discern — that is, does not distinguish the Lord's body from other foods — how is he condemned who, feigning himself a friend, comes to his [0502A] table an enemy? If the negligence of the guest is touched with reproof, with what punishment is he stricken who sold the very host who invites? And what was the bread given to the betrayer, but a demonstration of the grace for which he had been ungrateful? Therefore after this bread Satan entered into the betrayer of the Lord, that he might more fully possess him, now given over to himself, into whom he had before entered that he might deceive him. »

## XLIV.-- *How the accusers of priests are to be examined, or whether the sentence has been read out in writing between the parties.*

GREGORY to JOHN the defender, among other things [n: (GREG., lib. II, ep. 52)]:

« Since, therefore, bishop Stephen complains that certain things were fabricated in hatred of him, and that he was accused on false charges, and asserts that nothing was done in due order, but that he was unjustly [0502B] condemned, it must first be diligently inquired whether the trial was held in due order, and whether the accusers were one set of men and the witnesses another. Then the quality of the causes must be examined — whether it was such as deserved exile or deposition; and whether testimony was spoken against him upon oath in his presence, or the matter was transacted in writing; and whether he himself had liberty of answering and of defending himself. But concerning the persons of the accusers and of the witnesses also it must be minutely inquired of what condition and of what repute they are; whether they be not paupers, or whether perchance they had any enmities against the bishop; and whether they spoke their testimony from hearsay, or indeed testified that they knew it of their own particular knowledge; and whether judgment was given in writing, and the sentence read out in the presence of the parties. But if perchance these things were not solemnly done, and no cause [0502C] was proved which is worthy of exile or deposition, let him by all means be recalled to his church; and let those who condemned him against the fear of God and the statutes of the canons be excommunicated and sent into a monastery to do penance for six months — with this proviso, indeed, that if the peril of death should chance to hang over any of them, the blessing of the viaticum be not denied. But he himself who, while the other was living, rashly sought his place, deprived of the priesthood, is to be driven from every ecclesiastical ministry, and handed over to that same most beloved brother and fellow bishop of ours, so that by ecclesiastical judgment he may either send him over to us, or keep him in custody with himself. And the bishops who presumed to ordain him, or lent their consent to his perverse ordination, deprived of communion, are to be assigned to a monastery for six [0502D] months to do penance. But if the bishops shall have professed that in the prejudgment of the condemnation or deposition of the aforesaid Stephen they consented through fear of the judge, and did such things not of their own accord, the time is to be shortened for them, and the measure of the penance tempered. »

Likewise, concerning a certain bishop accused of a crime, and whether an extorted confession does him harm.

GREGORY to CONSTANTIUS of Milan [n: (lib. VIII, ep. 30)]:

« Having read again the letters which you sent to us by Marianus, the bearer of these presents, we have written back that your solicitude was pleasing to us, in that you by no means bore to dissemble the things which had come to you concerning our brother and fellow bishop Pompeius, [0503A] who is still so to be named. But if there had been such fineness in the sifting as there was care in the inquiry, nothing of what was said about him would have been doubtful; rather it would have lain open whether it was true, or fabricated; for already, long since, in Sicily, before our brother Maximianus of reverend memory, such a question, as we have learned, was raised against him. But because his cause was sought out with an altogether fine investigation, he who had been accused of the crime was found innocent. Now therefore, since the things which were said against him were not inquired into with that strictness which was fitting, and the acts which were thereupon drawn up before your fraternity are proved to be able to suffice neither for his condemnation nor for his absolution: [0503B] no light matter is at stake, that it should be settled incautiously or in passing. For it is grave enough, and unseemly, that in a doubtful matter a certain sentence be pronounced. And these acts indeed could have been fit for a decision, if the confession of the accused had followed upon them — if, that is, the fineness of the examination drew that same confession out of things hidden, and vehement affliction did not extort it; which frequently brings this about, that even the innocent are compelled to confess themselves guilty. For since the aforesaid bishop, as is said, asserts that he was tortured by imprisonment and consumed with hunger, you ought to know, if it is so, whether a confession thus extorted does harm. Is it not the case that, when such causes receive sentence, and appeal is made to the apostolic see, the person who is judged is also present, and [0503C] the truth is sought most strictly and from every side, so that then it may be decreed whether the sentence ought to stand? And further, if the aforesaid bishop should wish to appeal to the apostolic see, his cause is to be searched into more inwardly and with all diligence. And therefore, since both the person is absent, and the acts which you sent to us do not, as we have said before, appear to satisfy us adequately, we ought not rashly to decree anything concerning the person of the bishop — nor can we — lest (which God forbid!) we be found blameworthy in our own judgments, we to whom it belongs by right to review the sentences of others. »

Likewise, concerning a bishop whom he reproved for not having sent serviceable men in his cause, and who, an oath having been taken, returned into favor.

[0503D]GREGORY to MAXIMUS bishop of Salona [n: (lib. II, ep. 13)]: « Other letters indeed we had written to your fraternity before; but also at the time when we wished to release your men, whom you sent to us, I find that you wrote to certain of ours that you had by no means sent Veteranus the presbyter and Optatus the defender in the cause at that time, and that therefore the things which were transacted with them ought not to stand. But Thomas, the defender of your church, did not report that this word was spoken by you. For which reason we judge that not even the bearers of these presents are now to be believed, lest after these the like be said of them also. Since therefore this has made us doubt greatly, and has forewarned us that we ought to be cautious: if you wish henceforth to plead your cause fully furnished, [0504A] send over a person with a mandate legally drawn up, confirmed by the subscriptions of yourself and of the presbyters and deacons and witnesses, with the acts entered upon it according to custom, so that whatever shall be done in the matter may be able to stand in law. For we are prepared, God helping, to observe in all things what is just and lawful, not only toward you, but toward all — only do you not omit to do what is commanded by law. »

Likewise, GREGORY to CASTORIUS, notary and chartulary of Ravenna [n: (lib. VII, ep. 81, ind. 2)]: « The more you see that trust is placed in you by us, and that necessary causes are enjoined upon you, the more vigorous and solicitous you ought to show yourself. Accordingly, if Maximus of Salona, having taken an oath, shall have affirmed that he is not held by the simoniac heresy; and concerning the other matters, being merely questioned before the body of Saint Apollinaris, [0504B] shall have answered that he is innocent; and shall have done penance for his disobedience, as we have appointed: we will that, to console him, your experience should give him the letter which we wrote to him, wherein we have signified that we have restored to him both our favor and communion; because, as it befits us to be severe toward those who persist in contumacy, so again we ought not to deny the place of pardon to those who are humbled and penitent. »

A certain bishop purged himself of a crime by oath before the body of blessed Peter. GREGORY to JUSTINIAN [ *al.,* JUSTINUM] [n: (lib. II, ep. 23)]: « This the envy of the ancient enemy has as its own property: that those whom, God resisting him, he cannot deceive into the perpetration of wicked deeds, he, by feigning false things for the present, [0504C] tears their good name to pieces. Since, therefore, a sinister rumor had scattered certain things, contrary to the priestly profession, about Leo our brother and fellow bishop, we caused strict and prolonged inquiry to be made whether they were true; and we found in him no fault as to the things that had been said. But that nothing might seem to be omitted which could remain doubtful to our heart, we caused him to offer oaths at the most sacred body of blessed Peter. When these had been taken, we rejoiced with great exultation, that by a trial of this kind his innocence shone forth evidently. Wherefore let your glory receive the aforesaid man with all charity, and show him such reverence as befits a priest; and let no doubt remain in your heart concerning the things that have been purged; but it behooves you most devotedly [0504D] to cleave to the above-written bishop in all things, so that you may be seen fittingly and becomingly to honor God in the person of him whose minister he is. »

## XLV.-- *On bishops called into court for the sake of testimony.*

From the constitution, chapter 9: « Let no bishop be compelled to come to court for the sake of giving testimony, but let the judge send his ministers to the bishop, so that, the holy Gospels being set forth, the bishop may say what he knows, according to what is honorable for priests. »

## XLVI.-- *On accused bishops.*

Chapter 10: « Let no bishop, whether for a civil or for a criminal cause, be brought or produced before any judge, whether [0505A] civil or military, unless an imperial order shall have gone before. For the magistrate who shall have dared to command this shall be punished with the loss of his belt and a fine of twenty pounds of gold, so that these twenty pounds be adjudged to the church whose bishop was ordered to be brought or produced. And let the executor of the suit, after the loss of his belt, be subjected to torments and sent into exile. »

## XLVII.-- *On those who have a case against a bishop.*

Chapter 37: « If a cleric, or anyone else, prefers to be heard against a bishop on account of any cause whatsoever, let their metropolitan first decide it according to the holy rules and our laws; and if anyone contradicts what has been judged, let the matter be referred to the patriarch of that region [0505B], and let him, according to the canons and the law, put an end to it. If anyone wishes to proceed against the metropolitan, let the patriarch of that region decide the business. Whatever bishop is accused before any judge, let him by no means be compelled to give any surety or promise for the suit — yet so that he take pains to dissolve the claims and causes of the plaintiff. »

## XLVIII.-- *On the testimony of clerics.*

Chapter 33. « If a presbyter and a deacon shall have given false testimony in a pecuniary cause, let them not be subjected to torments, but for three years let them be separated from the divine ministry, and handed over to a monastery. If they shall have given false testimony in criminal causes, stripped of the honor of the clerical estate, let them be subjected to the lawful penalties. [0505C] But the other clerics of lower rank, for any false testimony whatsoever, stripped of the ecclesiastical order, are to be subjected to the lawful corrections. If anyone has any action against a cleric, or a monk, or a deaconess, or a monastery, or an *archisterium*, let him first go to the most religious bishop to whom each of them is subject; and let him decide the matter as regards them. But if one of the litigants contradicts what has been judged, and the bishop takes cognizance of it by imperial or judicial order, let it be referred to the emperor or to the judge who gave the order. If out of an ecclesiastical judgment the same canonical cause shall have emerged, let not the magistrate, but the religious bishop, according to the sacred canons, put an end to the business. »

## XLIX.-- *How much the frequent offering of the sacrifice profits.*

[0505D]Gregory, in Homily 37 on the Gospels: « Weigh, brethren, how kind it is that he who by his coming is able to crush us delays to come. Let us send to him our embassy — by weeping, by giving, by offering the sacred victims. For singularly does the victim of the sacred altar, offered with tears and with kindness of mind, plead for our absolution; because he who, rising in himself from the dead, now dies no more, still through it suffers again for us in his mystery. For as often as we offer to him the victim of his passion, so often do we renew his passion for our absolution. » [0506A] Of which thing the same doctor subjoined an example, when he told of a certain man bound in captivity, how often he was loosed. His wife, he says, thinking him to be dead, offered the sacrifice for him every week; and, as he himself afterwards learned when he had returned home, he was loosed as often as the saving victim was offered for him. »

## L.-- *On soldiers.*

Augustine, *On the Words of the Lord*, Homily 19: « To serve as a soldier is not a fault; but to serve as a soldier for the sake of plunder is a sin. Nor is it criminal to administer the commonwealth; but so to conduct the commonwealth that you rather increase your family estate — this appears damnable. And for this reason, by a certain providence, pay has been established for soldiers, lest, while support is being sought, plunder [0506B] run riot. But what sort of thing is this, [si] when they are reproved by their elders for some error, and it is charged against one of them why he was drunk, why he seized other men's goods, why in his turbulence he committed slaughter, he straightway answers: What was a secular man and a soldier to do? Have I professed myself a monk or a cleric? As though, for every man who is not a cleric or a monk, that could be lawful for him which is not lawful. »

## LI.-- *On the pay of soldiers.*

« It is said according to the Gospel: The soldiers also questioned John: *And what shall we do?* John says to them: *Do violence to no man, neither bring false accusation, but be content with your pay [n: (Luc. III, 14)]*. Here now he who serves as a soldier ought to recognize himself. For Scripture speaks not only of those soldiers [0506C] who are held in armed military service, but whoever wears the belt of his own service is enrolled a soldier of his own dignity. And this sentence can be addressed, for example, to soldiers, to protectors, and to all rulers. For whoever obtains the pay publicly decreed to him, if he seeks more, is condemned by the sentence of John as a false accuser and an extortioner. But this evil has grown so insolent that now, as if by custom, the laws are sold, rights are corrupted, the sentence itself is venal, and no cause can now be without a cause. »

## LII.-- *On clerics in military service, and their pay.*

« This sentence, which speaks to soldiers, can also be turned back upon clerics; because, even if they seem not to serve as soldiers of the world, yet they serve God as soldiers, as [0506D] the Apostle says: *No man that warreth for God entangleth himself with secular business [n: (II Tim. II, 4)]*. We seem, I say, not to be soldiers, with our loose and flowing tunics: but we have the belt of our service, wherewith we may bind fast the inward parts of chastity. Of which belt the Lord says: *Let your loins be girt, and burning lamps in your hands [n: (Luc. XII, 35)]*. For the catholic cleric too is held by this sentence. For if he is not content with the pay which he obtains from the altar at the Lord's command, but plies a trade, sells intercessions to the Lord, and embraces gladly the gifts [0507A] of widows, he can seem a trader rather than a cleric. Nor can we say: No one charges us as invaders with violence; no one accuses us. As though blandishments [0508A] did not sometimes entice a greater prey from widows than torments. Nor does it matter with the Lord whether a man seize other men's goods by force or by circumvention, so long as by any bargain whatsoever he holds what is another's. »

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