“Mira Circa Nos” by Pope Gregory IX (translated into English)

  

1. How wondrously considerate of us is God’s pity! How priceless a love of charity which would sacrifice a Son to redeem a slave! God neither neglected the gifts of his mercy nor failed to protect uninterruptedly the vineyard planted by his hand. He sent laborers into it at the eleventh hour to cultivate it, and with their hoes and plowshares to uproot the thorns and thistles, as did Samgar when he killed 600 Philistines (Judges 3: 31). After the copious branches were pruned and the sucker roots with the briars were pulled out, this vineyard will produce a luscious, appetizing fruit, one capable of storage in the wine cellar of eternity, once purified in the wine-press of patience. Wickedness had indeed blazed like fire, and the human heart had grown cold, so as to destroy the wall surrounding this vineyard, just as the attacking Philistines were destroyed by the poison of worldly pleasures.

2. Behold how the Lord, when he destroyed the earth by water, saved the just man with a contemptible piece of wood (Wis. 10:4), did not allow the scepter of the ungodly to fall upon the lot of the just (Ps 124:3). Now, at the eleventh hour, he has called forth his servant, Blessed Francis, a man after his own heart (I Sam 13: 14). This man was a light, despised by the rich, nonetheless prepared for the appointed moment. Him the Lord sent into his vineyard to uproot the thorns and thistles. God cast down this lamp before the attacking Philistines, thus illumining his own land and with earnest exhortation warning it to be reconciled with God.

3. On hearing within his soul his friend’s voice of invitation Francis without hesitation arose, and as another Samson strengthened by God’s grace, shattered the fetters of a flattering world. Filled with the zeal of the Spirit and seizing the jawbone of an ass, he conquered not only a thousand, but many thousands of Philistines (Judges 15: 15-16) by his simple preaching, unadorned with the persuasive words of human wisdom (I Cor 1:17), and made forceful by the power of God, who chooses the weak of this world to confound the strong (I Cor 1:17). With the help of God he accomplished this: God who touches mountains and they smoke (Ps 103:32), so bringing to spiritual service those who were once slaves to the allurements of the flesh. For those who died to sin and live only for God and not for themselves (namely, whose worse part has died), there flowed from this jawbone an abundant stream of water: refreshing, cleansing, rendering fruitful the fallen, downtrodden and thirsty. This river of water reaching unto eternal life (Jn 7: 38), might be purchased without silver and without cost (Is 55:1), and like branches far and wide its rivulets watered the vineyard whose branches extended unto the sea and its boughs unto the river (Ps 79:12).

4. After the example of our father Abraham, this man forgot not only his country and acquaintances, but also his father’s house, to go to a land which the Lord had shown him by divine inspiration (Gen 12). Pushing aside any obstacle he pressed on to win the prize of his heavenly call (Phil. 3:14). Conforming himself to Him (Rom 8:29) who, though rich, for our sake became poor (II Cor 8:9), he unburdened himself of a heavy load of material possessions so as to pass easily through the narrow gate (Mt 7:13). He disbursed his wealth to the poor, so that his justice might endure forever (Ps 111:9).

Nearing the land of vision he offered his own body as a holocaust to the Lord upon one of the mountains indicated to him (Gen 22:2), the mountain which is the excellence of faith. His flesh, which now and then had tricked him, he sacrificed as Jephte his only daughter (Judges 11:34), lighting under it the fire of love, punishing it with hunger, thirst, cold, nakedness and with many fasts and vigils. When it had been crucified with its vices and concupiscences (Gal 5:24), he could say with the Apostle: “I live now, not I, but Christ lives in me” (Gal 2:20). For he really did not live for himself any longer, but rather for Christ, who died for our sins and rose for our justification (Rom 4:25), that we might no longer be slaves to sin (Rom 6:6).

Uprooting his vices and like Jacob arising at the Lord’s command (Gen 35:1-11) he renounced wife and farm and oxen and all which might distract those invited to the great feast (Lk 14:15-20), and took up the battle with the world, the flesh and the spiritual forces of wickedness on high. And as he had received the sevenfold grace of the Spirit and the help of the eight beatitudes of the Gospel, he journeyed to Bethel, the house of God, on a path which he had traced in the fifteen steps of the virtues mystically represented in the psalter (gradual psalms). After he had made of his heart an altar for the Lord, he offered upon it the incense of devout prayers to be taken up to the Lord at the hands of angels whose company he would soon join.

5. But that he might not be the only one to enjoy the blessings of the mountain, clinging exclusively to the embraces of Rachel, as it were to a life of contemplation lovely but sterile, he descended to the forbidden house of Leah to lead into the desert the flock fertile with twins (Cant 4:2) and seeking pastures of life Gen 29). There, where the manna of heavenly sweetness restores all who have been separated from the noisy world, he would be seated with the princes of his people and crowned with the crown of justice. Sowing his seed in tears, he would come back rejoicing carrying his sheaves to the storehouse of eternity (Ps 125:5-6).

Surely he sought not his own interests (Phil 2:21), but those of Christ, serving Him zealously like the proverbial bee. As the morning star in the midst of a cloud, and as the moon at the full (Eccles. 50,6), he took in his hands a lamp with which to draw the humble by the example of his glorious deeds, and a trumpet wherewith to recall the shameless with stern and fearsome warnings from their wicked abandon.

Thus strengthened by charity he courageously took possession of the Midianite camp (Judges 7:16-22), that is, the camp of those who contemptuously disregard the teaching of the Church, with the support of Him who encompassed the whole world by His authority, even while still cloistered in the Virgin’s womb. He captured the weapons on which the well-armed man trusted while guarding his house and parceling out his spoils (Lk 11:21-22), and he led captivity captive in submission to Jesus Christ (Eph 4:8).

6. After defeating the threefold earthly enemy, he did violence to the kingdom of heaven and seized it by force (Mt 11:12). After many glorious battles in this life he triumphed over the world, and he who was knowingly unlettered and wisely foolish, happily returned to the Lord to take the first place before many others more learned.

7. Plainly a life such as his, so holy, so passionate, so brilliant, was enough to win him a place in the Church Triumphant. Yet, because the Church Militant, which can only observe the outer appearances, does not presume to judge on its own authority those not sharing its actual state, it proposes for veneration as Saints only those whose lives on earth merited such, especially because an angel of Satan sometimes transforms himself into an angel of light (II Cor 11:14). In his generosity the omnipotent and merciful God has provided that the aforementioned Servant of Christ did come and serve Him worthily and commendably. Not permitting so great a light to remain hidden under a bushel, but wishing to put it on a lampstand to console those dwelling in the house of light (Mt 5:15), God declared through many brilliant miracles that his life has been acceptable to God and his memory should be honored by the Church Militant.

8. Therefore, since the wondrous events of his glorious life are quite well known to us because of the great familiarity he had with us while we still occupied a lower rank, and since we are fully convinced by reliable witnesses of the many brilliant miracles, we and the flock entrusted to us, by the mercy of God, are confident of being assisted at his intercession and of having in heaven a patron whose friendship we enjoyed on earth. With the consultation and approval of our Brothers, we have decreed that he be enrolled in the catalogue of saints worthy of veneration.

9. We decree that his birth be celebrated worthily and solemnly by the universal Church on the fourth of October, the day on which he entered the kingdom of heaven, freed from the prison of the flesh.

10. Hence, in the Lord we beg, admonish and exhort all of you, we command you by this apostolic letter, that on this day reserved to honor his memory, you dedicate yourselves more intensely to the divine praises, and humbly to implore his patronage, so that through his intercession and merits you might be found worthy of joining his company with the help of Him who is blessed forever. Amen.

 

Given at Perugia, on the fourteenth calends of August, in the second year of our pontificate.

"Clara Claris Praeclara" by Pope Alexander IV (translated into English)

The English translation here has been released to the public domain by its author. The paragraph divisions and titles have been added by the translator for the convenience of the reader. Items in square [ ] brackets are either translations of those in the same in the Latin text, or the Latin words corresponding to the English words. Items in round ( ) brackets are terms implicit in the Latin syntax or which are required for clarity in English, added by the English translator. Footnotes have been added by the English translator.

 

Clara Claris Praeclara

The Bull of Pope Alexander IV, Bishop servant of the servants of God on the canonization of St. Clare of Assisi, co-foundress of the Poor Clares

 

Agnani: Sept. 26. 1255 A.D.

 [Alexander, Bishop, Servant of the servants of God,] To Our venerable brothers, the Archbishops and Bishops established throughout the Kingdom of France, [health and apostolic benediction]:

 

Clare outstandingly clear with clear merits,1 in Heaven with the clarity of great glory, and on Earth with the splendor of sublime miracles, is clearly clear. Here this Clare's strict and high Religion2 twinkles [coruscat], above the greatness of this one's eternal reward radiates, this one's virtue by magnificent signs, begins to shine [illucescit] upon mortals. To this Clare there was entitled here the Privilege of most high poverty;3 to this one there is repaid in the highest an inestimable abundance of treasures; to this one by Catholics a full devotion and a heap [cumulus] of honor is exhibited. This Clare did her shining [fulgida] works here mark out, this Clare the plenitude of Divine Light on high does clarify, this one to the Christian peoples do the stupendous (works) of her prodigies declare.

 

The Brilliance of St. Clare

§2. O Clare, endowed in a manifold manner with titles of clarity! Before thy conversion (thou were) indeed clear, in thy conversion clearer, in thy comportment in the cloister [in claustrali conversatione] outstandingly clear, and after having run down the space of thy present life thou has begun to shine as most clear! By this Clare a clear mirror of example goes forth to this generation [saeculo]; by this one the lily of virginity is offered among the heavenly amenities; by this one throughout the lands [in terris] are the manifest remedies of interventions [subventionum] sensed. O clarity of blessed Clare to be admired, which as much as it is sought more studiously through individual examples [per singula], so much more splendid is it found among individual examples [in singulis]! This one gleamed [emicuit], I say, in the world [saeculo], in Religion she outshone [praefulsit]; in her house she enlightened [illuxit] as a ray, in the cloister she flashed [pcoruscavit] as lightning. She gleamed in life, after death she irradiates; she was clear on Earth, in the sky she shines back [relucet]! O how great the vehemence of the light [lumen] of this one and how vehement the illumination of this clarity of hers! This light [lux], indeed, remained enclosed in secret cloisters, and outside it emitted sparkling [micantes] rays; it was gathered together in a strict convent [arcto coenobio], and it was sprinkled upon the entire age [in amplo saeculo]; it was guarded within, and it flowed forth outside. For indeed, Clare lay hidden, but her life lay open; Clare was silent, but her fame shouted out; she was concealed in her cell and she was known among cities. Nor (is it) wonderful; because a light [lucerna] so enkindled, so lightsome [lucens], could not be hidden away so as to not shine [spenderet] and give a clear light in the house of the Lord;4 nor could a vessel of so many aromatics be put back and not fragrance and resprinkle the Lord's mansion with a sweet odor. Nay, since in the narrow recluse of solitude this one harshly ground down the alabaster of her body, the whole court [aula] of the Church has been filled full in every manner with the odors of her sanctity.5

 

How St. Clare forsook the world

§3. In a healthy manner, when she, while she was still a girl in the world, studied to leap over this fragile and unclean world from a tender age by means of a clean, narrow path [calle], and guarding the precious treasure of her virginity by a sense of shame, always unspotted, vigilantly stretched unto works of clarity and piety, so much that there came forth from her a pleasing and praiseworthy report [fama] to her neighbors and others, blessed Francis, having heard the public commendation [praeconio] of her fame, undertook with complete haste [confestim] to exhort her, and to induce her to the perfect service of Christ. Who, thereupon adhering to his sacred warnings, and desiring to abdicate thoroughly [penitus] the world with all earthly things, and to serve as a family member [famulari] the Lord alone in voluntary poverty, she fulfilled this her fervent desire, as soon as she could: because at last she distributed and converted all her goods, as she counted out of reverence to Christ whatever else she had as one thing with herself, into alms and subsidies for the poor.6 And when fleeing the clatter of the world [de saeculi strepitu], she went down to a certain country [campestrem] church,7 and by blessed Francis himself, there received the sacred tonsure, she processed to another church), with her relatives growing soft [molientibus] to lead her back (home) from that place, she, immediately embracing the altar, and grasping her clothes, having uncovered the sheering [incisura] of the hair of her head, strongly and steadily resisted the same relatives in this. Then when she had been brought by the same blessed Francis to the church of San Damiano, outside the city of Assisi, where she was born [unde traxit originem], there the Lord for the love and assiduous cult of His Name gathered to her very many associates.

 

St. Clare founds the Order of St. Damiano

§4. From this, indeed, distinguished and sacred Order of San Damiano, spread far throughout the whole globe, one takes up a salutary exordium. She, by the exhorting of blessed Francis himself, gave a start, that must be followed, [sequendum initium] to this new and holy observance; she of this great Religion was the primary and stable foundation; she of this high work stood forth8 as its primitive stone. She of a noble family, but of a more noble comportment, conserved in an outstanding manner [praecipue] the virginity, which she had also previously guarded, under this rule of sanctimony. After a while her mother, Hortulana by name, intent on pious works, by following the footsteps of her own newborn [ipsius natae], devoutly undertook this Religion; in which at last this optimum little garden [hortulana], which brought forth such a plant in the Lord's garden, happily concluded her days.

 

The Brilliance of St. Clare as Foundress

§5. But after a few years, blessed Clare herself, having been overcome by the exceeding importunity of the same St. Francis, received the government of the monastery and the Sisters. She, indeed, was the tall and eminent tree,9 which, having spread out with long branches, brought into the field of the Church the sweet fruit of a Religion, and to whose delightful shade, under10 its amenity there would run together from all sides many nurslings of the faith, (who) were to offer fruit of this kind, and do they run! She was the clean vein of the Valley of Spoleto, which gave a new fount of living water11 as drink for the refection and convenience of souls; which, diverted now through diverse rivulets in the territory of the Church, infuses the young trees [plantaria] of Religion. She was the tall candelabra of sanctity vehemently shining red [rutilans] in the tabernacle of the Lord,12 to whose vast [ingentem] splendor very many women hastened and do hasten, enkindling their own lamps from that light [lumine].13 She as a result [profecto] planted and cultivated in the field of the Faith the vine of poverty, from which the fatty and rich fruits of salvation are gathered; she established in the praesidium of the Church a garden of humility, in which, having twined together those poor in a manifold of things, there is found a great abundance of virtues; She in the occupation [districtu] of Religion constructed [fabricavit] a citadel of strict14 abstinence, in which there is ministered a broad refection of spiritual nourishment.

 

The Brilliance of St. Clare's Virtues

§6. She was the princess [primiceris] of the poor, the duchess [ducissa] of the humble, the teacher of the continent, and the Abbess of the penitent. She governed her monastery, and the family entrusted to her in it, solicitly and prudently in the fear and service of the Lord and in the full observance of the Order: vigil in care, in ministry studious, in exhortation attentive; diligent in admonition, in correction moderate, temperate in precepts; in compassion outstanding, discrete in silence, in speech mature, and well considered in all the things opportune to a perfect government, willing more to serve as a family member [famulari] than to rule as a lord [dominari], and to honor than to be taken up in honor. Her life was an education [eruditio] and a doctrine to others. In this book of life15 all the other (sisters) learned the rule for living; in this mirror of life the rest (of women learn) to inspect the paths to life. For indeed she caused herself in body to stand on Earth, but in spirit she was turned unto the sky; a little vessel of humility, an armoire [armarium] of chastity, an ardor of charity, a sweetness of benignity, an oak-strength of patience, a knot of peace and a communion of familiarity: meek in work, supple in deed, and in all things lovable and accepted. And, with the flesh depressed, to convalesce in spirit — because anyone, with their enemy debilitated, is made the stronger — she kept [habebat] the floor bare and brushwood for a bed, and for a pillow under her head hard wood, and content with one tunic with a mantle of vile, despised and rough cloth. These humble garments did she use for the covering of her body, a sharp cilice woven from little cords of horse hair [de cordulis crinium equorum] sometimes employed next to the flesh. Strict too in food and in drink severe [districta], she curbed herself with so great an abstinence in these, that for a long time for three days a week, namely, Monday, Wednesday and Friday, she tasted nearly nothing for her body, nevertheless on the rest of the days restricting herself to such an extent with a paucity of foods, that the other (sisters) use to wonder about her, in what manner she could subsist under so strong a withdrawal [districtione]. Over and above these, dedicated assiduously to vigils and prayers, she expended day and night-time chiefly in these. At last perplexed with daily languors, when she could not rise by herself to corporal exertion [exercitium], she was raised by the suffrage of her Sisters and, having placed supports at her back, she worked with her own hands,, lest even in her infirmities she be idle [otiosa]. Whence from linen cloth of this 16 her own study and labor, she caused very many corporals for the Sacrifice of the Altar to be made, and to be employed throughout the plains and mountains of Assisi in diverse churches.

 

St. Clare's love of holy Poverty

§7. But a chief lover and sedulous column of poverty; thus did she affix it in her soul, thus did she bind herself to it in her desires, that always more firmer in its love [dilectione] and more ardent in its embrace, from its severe and delightful bond she never stepped back for any necessity. Nor could she in a straightforward manner [prorsus] be induced by any persuasions to consent, that her monastery have its own possessions, even though Pope Gregory, our predecessor of happy memory, from much indulgence thinking piously of this very monastery, had freely willed to depute to it, for the sustenance of her Sisters, possessions sufficient and congruous.

 

The Miracles of St. Clare

§8. Truly, because a great and splendid window cannot be concealed [luminare supprimi], and not bring forth the rays of its clarity, even in her life did the virtue of her sanctity shine out in many and various miracles. For to a certain one of the Sisters of her monastery, she restored the voice, which she had for a long time almost entirely lost. To another, thoroughly destitute of the use [officio] of the tongue, she restored unencumbered [expeditam] speech. To another she opened a deaf ear to hearing. Having made the sign of the Cross upon them,17 she liberated one laboring under fever, one swelling with hydropsy, one plagued with a fistula and others oppressed by languors. A certain friar of the Order of Minors she healed from the suffering of insanity. Moreover when at a certain time [quadam vice] the olive oil in the monastery totally failed, she herself, having called the Friar who has been deputed to the same monastery for the gathering of alms, accepted a jug [urceum] and washed it, and placed it empty next to the doors [fores] of the monastery, so that the same Friar might bear it off for acquiring olive oil; who when he wanted to take it, found it filled with oil, by the benefice of a divine largess. Again, when one day not but one half of a loaf of bread was had in the monastery for the refection of the Sisters, she herself ordered the same half-loaf to be divided in vain and dispensed to the Sisters; which among the hands of the one breaking it, He who is the Living Bread and who gives food to those who are hungry,18 multiplied it unto so much, that there was made from it portions sufficient for fifty, and it was distributed for the Sisters reclining at table [discumbentibus].19 Through these and other conspicuous signs, He marked out, while she still lived, the pre-eminence of her merits. For even when she was in her last moments [in extremis ageret], the brilliant white company of blessed Virgins, ornamented with sparkling crowns, among whom one of them appeared more eminently and more shiningly, was seen to enter the house, where the same family of Christ use to recline at table, and even unto her small bed [lectulum] to proceed, and as if to exhibit about her the office of visiting and the solace of comforting, with a certain zeal for human kindness [humanitatis studio].

But after her passing, a certain man, who having fallen sick grew worse [morbo caduco ruebat] and on account of a contracted shin bone could not walk, was brought to her sepulchre: there, with the shin bone itself making a sound as if of breaking, he was cured of each infirmity. Those bent-over at the kidneys, contracted in members, quick to fall headlong into a rage and wild men, demented by fury, received in that place a complete cure [integram sospitatem]. A certain man's own right hand — the very use of which he had thus lost out of a vehement percussion brought upon him — because he could do entirely nothing by means of it, just as if it were, in a word, useless, was reformed in a full manner to its pristine acting, by the merits of the Saint herself. Another, who by a long-termed [diutina] blindness has lost the light of his eyes, when he had approached the same sepulchre under the guiding [ducatu] of another, having recovered his sight in that place, returned from that place without a guide [duce]. In these and how very many other works and glorious miracles is this venerable Virgin resplendent, so that there evidently appears fulfilled that which her very own mother, while she was pregnant with her and was praying, is said to have heard: that she was going to bear a certain light [lumen], which would light up the globe in very many ways [orbem plurimum illustraret].

 

The Act of Canonization

§9. And so, let Mother Church rejoice, that She has born and educated such a daughter, who as a parent fecund with virtues, has produced many nurselings of (this) Religion as Her own examples, and has informed them to the perfect service of Christ by Her full magisterium. Let the devout crowd of the faithful also be glad, that the King of Heaven and (their) Lord, has introduced their sister and companion, whom He had chosen as His own spouse, to His palace, outstandingly excelling [praecelsus] and outstandingly clear with glory.20 For the marching armies [agmina] of the Saints rejoice also together, that in their supernal fatherland the nuptials of a new royal spouse are celebrated. All the rest, because it is fitting as, she whom the Lord has exalted in the sky, the Catholic Church venerate on Earth, that from the sanctity and miracles of her life, having been reviewed [praemisssis] by a diligent and attentive inquisition and a distinct examination and a solemn discussion, She plainly establish: even though otherwise, both in near and in remote parts, they would also be sufficient beforehand; her acts having been lucidly known: We from the common counsel and assent of our brother (Cardinals) and of all prelates, at that time present at the Apostolic See, having drawn confidence [confisi] from the Divine Omnipotence, by the authority of the blessed Apostles, Peter and Paul, and Our own, we direct that the same is to inscribed in the catalogue of holy Virgins.

 

The Feast of St. Clare

§10. And for that reason we warn and exhort all of you attentively through apostolic mandates written by Us, to this extent that on the second day before the Ides of August you celebrate devoutly and solemnly the feast of the same Virgin and cause it to be celebrated by your subjects in a venerable manner, so that you may merit to have her before God as your pious and sedulous adjutrix. And so that the multitude of the Christian people might flow to venerate her sepulchre in a more avid and copious manner, her festivity be also thoroughly honored with greater crowds [celebrius percolatur], to all [truly penitent and confessed], who come to it with reverence on the feast of the same Virgin, and/or who might even approach yearly during the octave days of her feast, having confided humbly in her suffrages, We do, by the mercy of the Omnipotent God and by the authority of the blessed Apostles Peter and Paul, loosen them one year and forty days [from the penances enjoined upon them].

 

[Given at Anagni, the sixth day before the Calends of October, in the first year of our pontificate.]

 

 

1 Here the Latin praeclara signifies clear before all others, or in other words outstandingly clear, which translation will be followed throughout. Being outstandingly clear [praeclaritas] is a mark of the heavenly Jerusalem: cf. Ps. 47:2.

2 Religion, that is religious institute. This was the common term for a religious order in the 13th Century; cf. Writings of St. Francis.

3 The Privilege of most high poverty was the permission obtained from the Roman Pontiff for the sisters of S. Damiano to live without community property.

4 Here the editors cite Mt. 5:14-15.

5 Here the latin editors cite Mt. 26:7, Jn. 13:3.

6 Here the latin editors cite Lk. 12:33; 18:22.

7 St. Mary of the Angeles of the Portiuncula, which at that time lay among the fields below the city-state of Assisi.

8 There the text reads extitit [stood out], that is exstitit [stood out].

9 Here the editors cite Dan. 4:8.

10 Here the editors cite Cant. 2:3.

11 Here the editors cite Ester 10:6.

12 Here the editors cite Hebr. 9:2.

13 Here the editors cite Mt. 25:7.

14 Here the text reads strict [artae] instead of strict [arctae].

15 Here the editors cite Apoc. 21:27.

16 Here the editors refer to 1 Cor 4:12.

17 That is, her Sisters.

18 Here the editors cite Jn. 6:41 ;Ps. 145:7.

19 Here the editors cite Lk. 9:14-16.

20 Here the editors cite Cant. 1,3; Mat. 22,2.

 

"Solet Annuere" by Pope Honorius III (translated into English)

 On the Rules of the Friars Minor - 1226 

 

Honorius

Bishop, Servant of the servants of God,

 

to our beloved sons, Friar Francis

and the other friars of the Order of the Friars Minor,

health and apostolic Benediction:

 

The Apostolic See is accustomed to grant the pious desires and to share her kind favor with the upright desires of those petitioning her. Wherefore, beloved sons in the Lord, having yielded to your pious entreaties, We confirm by Our apostolic authority your rule, approved by Our predecessor, Pope Innocent, of good memory, quoted herein, and We strengthen it with the patronage of this present writing, which is as follows:

 

Chapter I - In the name of the Lord, begins the life of the Friars Minor.

The Rule of the Friars Minor is this, namely, to observe the Holy Gospel of Our Lord Jesus Christ, by living in obedience without anything of our own, and in chastity.

Brother Francis promises obedience and reverence to the Lord Pope Honorius and his canonically elected successors, and to the Roman Church; and the other friars are bound to obey Francis and his successors.

 

Chapter II - Concerning those who wish to adopt this life, and in what manner they should be received.

If any would desire to adopt this life and would come to our brothers, let them send them to their ministers provincial to whom alone, and not to others, is the permission to receive friars conceded. Let the ministers examine them very diligently concerning the Catholic Faith and sacraments of the Church. If they believe all these things and desire to observe them faithfully and firmly unto the end, and if they have no wives, or if they do, their wives have already entered a convent, or having taken a vow of chastity, permission [to enter one] has been granted to them by authority of the bishop of the diocese, and the wives are of such an age that it is not possible that suspicion arise concerning them, let them say unto these the words of the Holy Gospel, that they should go and sell all that is their own and strive to give it to the poor. If they cannot do that, their good will suffices.

Let the friars and their ministers beware, lest they be solicitous concerning their temporal things, so that they may freely do with their own things, whatever the Lord will inspire them. If however should they need counsel, let the ministers have permission to send them to other God fearing men, by whose counsel they may give their goods to the poor. Afterwards let them grant them the clothes of probation, namely two tunics without a capuche, a cord, pants, and a caparone [extending] to the cord, unless it seems to the ministers [that it should be] otherwise according to God. Having truly finished the year of probation, let them be received to obedience, promising to observe always this very life and rule. And in no manner will it be licit to them to leave this [form of] religious life, according to the command of the Lord Pope, since according to the Holy Gospel “No one putting hand to the plow and turning back is fit for the Kingdom of God.”

And let those who have already promised obedience have one tunic with a capuche and if they wish to have it, another without a capuche. And those who are driven by necessity can wear footwear. And let all the friars wear cheap clothing and they can patch these with sack-cloth and other pieces with the blessing of God. I admonish and exhort them, not to despise nor judge men, whom they see clothed with soft and colored clothes, using danty food and drink, but rather let each one judge and despise his very self.

 

Chapter III - Concerning the divine office and fasting; and how the brothers ought to travel through the world.

Clerics are to perform the divine office according to the ordo of the Roman Church, except for the psalter, for which they can have breviaries.

Laymen are to say twenty-four “Our Fathers” for matins; for lauds five ; for prime, terce, sext and none, for each of these seven, for vespers, however, twelve; for compline seven; and let them pray for the dead.

And let them fast from the Feast of All Saints until Christmas. Indeed those who voluntarily fast the holy lent, which begins at Epiphany and for the forty days that follow, which the Lord consecrated with His own holy fast, let them be blessed by the Lord, and let those who do not wish [to do so] not be constrained. But they shall fast the other [Lent] until the [day of the] Resurrection of the Lord.

At other times however they are not bound to fast, except on Fridays. Indeed in time of manifest necessity the friars are not bound to the corporal fast.

I truly counsel, admonish and exhort my friars in the Lord Jesus Christ, that when they go about through the world, they are not to quarrel nor contend in words, nor are they to judge others, but they are to be meek, peaceable and modest, kind and humble, speaking uprightly to all, as is fitting. And they should not ride horseback, unless they are driven [to do so] by manifest necessity or infirmity.

And into whatever house they may enter, first let them say: “Peace to this house.” And according to the Holy Gospel it is lawful for them to eat of any of the foods, which are placed before them.

 

Chapter IV - That the brothers should not accept money.

I firmly command all the friars, that in no manner are they to receive coins or money through themselves or through an interposed person. However for the necessities of the infirm and for the clothing of the other friars, the ministers and even the custodes are to conduct a sollicitous care, by means of spiritual friends, according to places and seasons and cold regions, as they see expedites necessity; with this always preserved, that, as has been said, they receive neither coins nor money.

 

Chapter V - On the manner of working.

Let those friars, to whom the Lord gives the grace to work, work faithfully and devotedly, in such a way that, having excluded idleness, the enemy of the soul, they do not extinguish the spirit of holy prayer and devotion, to which all other temporal things should be subordinated. Indeed concerning the wages for labor, let them receive for themselves and for their friars corporal necessities, excepting coins or money, and this [they should do] humbly, as befits the servants of God and the followers of most holy poverty.

 

Chapter VI - That the Friars should appropriate nothing for themselves, and concerning the begging of alms and sick friars.

Let the Friars appropriate nothing for themselves, neither house nor place, nor any thing. And as pilgrims and exiles in this world let them go about begging for alms confidently in poverty and humility as members of the household of God, nor is it fitting that they be ashamed [to do so], since the Lord made Himself poor in this world for us. This is that heavenliness of most high poverty, which has established you, my most dear Friars, as heirs and kings of the Kingdom of Heaven, making you poor in things, it has raised you high in virtues. Let this be your portion, which leads you into the land of the living. Cleaving totally to this, most beloved Friars, may you desire nothing else under heaven in perpetuity for [the sake of] the Name of Our Lord Jesus Christ.

And wherever the friars are and find themselves, let them mutually show themselves to be members of the same household. And let them without fear manifest to one another their own necessities, since, if a mother nourishes and loves her own son according to the flesh, how much more diligently should he ought to love and nourish his own spiritual brother?

And, if any of them should fall into infirmity, the other friars should care for him, as they would wish to be cared for themselves.

 

Chapter VII - On the penances to be imposed on Friars who sin.

If any of the friars, at the instigation of the enemy, should sin mortally, for those sins, concerning which it has be ordained among the friars, that they have recourse to the ministers provincial alone, the aforesaid friars are bound to have recourse to them as soon as they can, without delay. Indeed let the ministers themselves, if they are priests, with mercy enjoin upon them a penance; if indeed they are not priests, let them have it enjoined by other priests of the Order, as it will seem to them to better expedite [the matter] according to God. And they should beware, not to grow angry and become upset on account of the sin of another, since anger and upsetness impede charity in themselves and in others.

 

Chapter VIII - On the election of the minister general of this brotherhood; and on the Chapter at Pentecost.

All the friars are bound to have always one of the friars of this very same religious [Order] as minister general and servant of the whole fraternity and they are bound firmly to obey him. When he dies, let there be made an election of a successor by the ministers provincials and the custodes in the Pentecost Chapter, in which the ministers provincial are bound always to convene together, wherever it will have been determined by the minister general; and this once every three years or at another interval greater or less, as it will have been ordained by the aforesaid minister.

 

Chapter IX - On preachers.

Let the friars not preach in the diocese of any bishop, when they will have been opposed by him. And let no friar even dare preach to the people, unless he will have been examined by the minister general of this fraternity and approved, and there be conceded to him by the same the office of preaching.

I admonish also and exhort these same friars, that in the preaching that they deliver, their expressions be considered and chaste, for the utility and edification of the people, by announcing to them vices and virtues, punishment and glory with brevity of speech; since a brief word did the Lord speak upon the earth.

 

Chapter X - On the admonition and correction of the friars.

Let the friars, who are ministers and servants of the other friars, visit and admonish their friars and humbly and charitably correct them, not commanding them something which is contrary to their conscience and our rule. Indeed let the friars, who are subjects, remember, that for the sake of God they have renounced their own wills. Whence I firmly command them, to obey their ministers in all things which they have promised the Lord to observe and which are not contrary to their souls or to our rule. And wherever the friars are, who know and understand, that they themselves are not able to observe the rule spiritually, they should and can have recourse to their ministers. Indeed let the ministers receive them charitably and kindly and be so familiar with them, that they can speak to them and act as a lord with his servants; for so it should be, because the ministers are the servants of all the friars.

Indeed I admonish and exhort in the Lord Jesus Christ, that the friars are to beware of all pride, vain glory, envy, avarice, care and solicitude for this world, detraction and murmuring, and let those who are ignorant of letters not care to learn them; but let them strive, so that above all things they should desire to have the Spirit of the Lord and His holy operation, to pray always to Him with a pure heart and to be humble, patient in persecution and infirmity and to love those who persecute and correct and accuse us, because the Lord says, “Love your enemies, pray for those who persecute and calumniate you” (Mtt. 5:44). “Blessed are those who suffer persecution for justice’s sake, for theirs is the kingdom of heaven” (Mtt. 5:10). “He who has persevered until the end, however, will be saved” (Mtt. 10:22).

 

Chapter XI - That the brothers should not enter the convents of nuns.

I strictly command all the brothers not to have suspicious company or conversation with women, and not to enter the monasteries of women religious, except those to whom special permission has been conceded by the Apostolic See; neither are they to be godfathers of men or women [so that] scandal may not arise on this account among the friars nor concerning them.

 

Chapter XII - Concerning those who go among the Saracens and other infidels.

Let whoever of the friars who desires by divine inspiration to go among the saracens and other infidels seek permission from their minister provincial. Indeed the ministers are to grant permission to go to none, except those whom seem to be fit to be sent.

For which sake I enjoin the ministers by obedience, to seek from the Lord Pope one of the cardinals of the Roman Church, who is to be the governor, protector, and corrector of this fraternity, so that always subject and prostrate at the feed of this same Holy Church, stable in the Catholic Faith we may observe, as we have firmly promised, the poverty and humility and the Holy Gospel of Our Lord Jesus Christ.

 

The Confirmation of the Rule

Let it not be in any way licit to anyone among men to infringe this page of our confirmation, or to contravene it with rash daring. If anyone however would presume to attempt this, let him know himself to have incurred the indignation of the Omnipotent God and of Blessed Peter and Paul, His Apostles.

 

Given at the Lateran, on the third day of the Kalens of December, in the eighth year of Our Pontificate.

 

Honorius III

"Incruentum Altaris" by Pope Benedict XV (translated into Italian)

 L’incruento sacrificio dell’Altare, poiché per natura in nulla differisce dal sacrificio della Croce, non solo apporta gloria agli abitanti del cielo e giova come rimedio di salvezza a coloro che si trovano ancora nelle miserie di questa vita, ma vale moltissimo anche per il riscatto delle anime dei fedeli che riposano in Cristo. È questa una perpetua e costante dottrina della santa Chiesa. Le vestigia e gli argomenti di questa dottrina — che nel corso dei secoli portò grandissimo conforto a tutti i cristiani e che suscitò nelle migliori persone viva ammirazione per l’infinita carità di Cristo — sono reperibili nelle più antiche Liturgie della Chiesa latina e della Chiesa orientale, negli scritti dei Santi Padri, e sono infine chiaramente espressi in molti decreti degli antichi Sinodi.

Il Concilio Ecumenico Tridentino, con una particolare solenne definizione, propose la stessa cosa alla nostra fede quando insegnò che « le anime trattenute nel Purgatorio vengono aiutate dai suffragi dei fedeli specialmente con il sacrificio dell’Altare, a Dio gradito », e colpì con la scomunica coloro che affermassero che il sacro sacrificio non deve essere offerto « per i vivi e per i defunti, per i peccati, per le pene, per le soddisfazioni e per altre necessità ». Per la verità, la pia Madre Chiesa non ha mai seguito un comportamento diverso da questo insegnamento; in nessun tempo ha mai cessato di esortare intensamente i fedeli cristiani a non lasciare che le anime dei defunti venissero private di quegli aiuti spirituali che sgorgano abbondantemente dal sacrificio della Messa. E su questo punto si deve lodare il popolo cristiano, che non è mai venuto meno all’amore e all’impegno in suffragio dei defunti. Lo testimonia la storia della Chiesa che, quando le virtù della fede e della carità elevavano le anime, re e popoli si adoperavano più attivamente ovunque si estendeva il nome cattolico, onde ottenere la purificazione delle anime del Purgatorio.

La sempre più accesa pietà degli antenati ha fatto sì che, molti secoli fa, nel Regno d’Aragona, per una consuetudine sorta a poco a poco, nel giorno della Solenne Commemorazione di tutti i defunti i sacerdoti secolari celebrassero due Messe, e i sacerdoti regolari ne celebrassero tre. Il Nostro Predecessore d’immortale memoria Benedetto XIV confermò questo privilegio non solo per giuste ragioni, ma in verità anche su richiesta di Ferdinando VI, cattolico Re di Spagna, e parimenti di Giovanni V, Re del Portogallo. Pertanto, con Lettera Apostolica del 26 agosto 1748 decise che a qualunque sacerdote delle regioni soggette ai due Re fosse data facoltà di celebrare tre Messe nel giorno della Solenne Commemorazione dei defunti.

Con l’andar del tempo, molte persone, sia Vescovi, sia cittadini di ogni categoria, inviarono alla Sede Apostolica ripetute suppliche affinché si potesse utilizzare questo privilegio in tutto il mondo, e la stessa concessione fu richiesta ripetutamente ai Nostri Predecessori, ed anche a Noi agli inizi del Nostro Pontificato. Per la verità, non si può dire che manchino ora le cause che allora venivano addotte a questo proposito; anzi, ogni giorno esse diventano sempre più gravi. In realtà è motivo di doglianza il fatto che talune pie fondazioni e taluni lasciti che i fedeli cristiani avevano stabilito in diverso modo, anche con testamento, affinché venissero celebrate Messe a suffragio dei defunti, in parte sono andati distrutti e in parte trascurati da coloro che non dovevano assolutamente fare ciò. Si aggiunga che non pochi di questi, la cui religiosità è fuori dubbio, sono costretti, di fronte alla diminuzione dei redditi, a supplicare la Sede Apostolica affinché si riduca il numero delle Messe.

Noi, pertanto, dopo avere nuovamente onerata la coscienza di coloro che in questa materia mancano al proprio dovere di carità verso le anime dei defunti — per i quali, fin dall’infanzia, abbiamo nutrito un grande trasporto — siamo fortemente spinti, per quanto è in Nostro potere, a riparare in qualche modo ai suffragi che, con grave pregiudizio, sono mancati alle anime. La misericordia Ci commuove oggi in modo maggiore quando, a causa dei luttuosissimi incendi della guerra accesi in quasi tutta l’Europa, abbiamo davanti ai Nostri occhi tanta gioventù che nel fiore degli anni muore immaturamente in battaglia. Anche se la pietà dei loro congiunti per suffragare le loro anime non mancherà, tuttavia sarà essa sufficiente per provvedere ai loro bisogni? Da quando, per divina volontà, siamo divenuti il Padre comune di tutti, vogliamo con paterna larghezza rendere partecipi questi carissimi ed amatissimi figli, strappati alla vita, del tesoro dei meriti infiniti di Gesù Cristo.

Pertanto, invocata la luce della Sapienza celeste, dopo aver consultato alcuni Padri Cardinali di Santa Romana Chiesa, membri delle Sacre Congregazioni sulla disciplina dei Sacramenti e dei Sacri Riti, stabiliamo in perpetuo quanto segue:

 

I. Nel giorno della Solenne Commemorazione di tutti i fedeli defunti, in tutta la Chiesa sia lecito ai Sacerdoti celebrare tre Messe, a condizione che una delle tre sia applicata a libera scelta, con possibilità di riceverne l’offerta; la seconda Messa, senza alcuna offerta, sia dedicata a tutti i fedeli defunti; la terza sia celebrata secondo l’intenzione del Sommo Pontefice, come sopra abbiamo specificato.

II. Confermiamo con la Nostra autorità, per quanto possa essere necessario, ciò che il Nostro Predecessore Clemente XIII concesse con la Lettera del 19 maggio 1791, cioè che tutti gli altari nel giorno della Solenne Commemorazione fossero privilegiati.

III. Le tre Messe di cui abbiamo parlato siano celebrate secondo l’ordine stabilito dal Nostro Antecessore Benedetto XIV di felice memoria per i Regni di Spagna e di Portogallo. Chi volesse celebrare una sola Messa, celebri quella che nel Messale è indicata nella Commemorazione di tutti i fedeli defunti. Questa stessa Messa potrà essere celebrata con il canto, con facoltà di anticipare la seconda e la terza.

IV. Se capitasse che fosse esposto il Santissimo Sacramento per l’Orazione delle quaranta ore, poiché le Messe da Requiem devono essere celebrate con i paramenti di colore violaceo (Decreto Generale S.R.C. 3177-3864, n. 4), non si celebrerà all’Altare dell’Esposizione.

 

Per il resto, siamo certi che tutti i Sacerdoti cattolici, sebbene nel giorno della Solenne Commemorazione dei fedeli defunti possano celebrare una sola volta, vorranno volentieri e con zelo utilizzare l’importante privilegio che abbiamo loro concesso. Esortiamo vivamente tutti i figli della Chiesa affinché, memori dei numerosi obblighi che hanno verso i fratelli che sono fra le fiamme del Purgatorio, in questo giorno intervengano con somma fede alle sacre funzioni. Così, in futuro, grazie ad una grande onda salutifera che penetra in Purgatorio da tanti benèfici suffragi, moltissime anime di defunti potranno essere felicemente associate ai celesti beati della Chiesa trionfante.

Decretiamo che quanto abbiamo stabilito con questa Lettera Apostolica, a proposito delle Messe da non ripetersi, sia valido e costante in perpetuo, nonostante qualsiasi legge emanata in passato dai Nostri Predecessori.

 

Dato a Roma, presso San Pietro, il 10 agosto 1915, anno primo del Nostro Pontificato.

BENEDICTUS PP. XV

"Sicut Dudum" by Pope Eugene IV (translated into English)

Eugene, Bishop, Servant of the Servants of God,

To our venerable brothers, peace and apostolic benediction, etcetera.

 

1. Not long ago, we learned from our brother Ferdinand, bishop at Rubicon and representative of the faithful who are residents of the Canary Islands, and from messengers sent by them to the Apostolic See, and from other trustworthy informers, the following facts: in the said islands—some called Lanzarote—and other nearby islands, the inhabitants, imitating the natural law alone, and not having known previously any sect of apostates or heretics, have a short time since been led into the Orthodox Catholic Faith with the aid of God’s mercy. Nevertheless, with the passage of time, it has happened that in some of the said islands, because of a lack of suitable governors and defenders to direct those who live there to a proper observance of the Faith in things spiritual and temporal, and to protect valiantly their property and goods, some Christians (we speak of this with sorrow), with fictitious reasoning and seizing and opportunity, have approached said islands by ship, and with armed forces taken captive and even carried off to lands overseas very many persons of both sexes, taking advantage of their simplicity.

2. Some of these people were already baptized; others were even at times tricked and deceived by the promise of Baptism, having been made a promise of safety that was not kept. They have deprived the natives of the property, or turned it to their own use, and have subjected some of the inhabitants of said islands to perpetual slavery, sold them to other persons, and committed other various illicit and evil deeds against them, because of which very many of those remaining on said islands, and condemning such slavery, have remained involved in their former errors, having drawn back their intention to receive Baptism, thus offending the majesty of God, putting their souls in danger, and causing no little harm to the Christian religion

3. Therefore, We, to whom it pertains, especially in respect to the aforesaid matters, to rebuke each sinner about his sin, and not wishing to pass by dissimulating, and desiring—as is expected from the pastoral office we hold—as far as possible, to provide salutarily, with a holy and fatherly concern, for the sufferings of the inhabitants, beseech the Lord, and exhort, through the sprinkling of the Blood of Jesus Christ shed for their sins, one and all, temporal princes, lords, captains, armed men, barons, soldiers, nobles, communities, and all others of every kind among the Christian faithful of whatever state, grade, or condition, that they themselves desist from the aforementioned deeds, cause those subject to them to desist from them, and restrain them rigorously.

4. And no less do We order and command all and each of the faithful of each sex, within the space of fifteen days of the publication of these letters in the place where they live, that they restore to their earlier liberty all and each person of either sex who were once residents of said Canary Islands, and made captives since the time of their capture, and who have been made subject to slavery. These people are to be totally and perpetually free, and are to be let go without the exaction or reception of money. If this is not done when the fifteen days have passed, they incur the sentence of excommunication by the act itself, from which they cannot be absolved, except at the point of death, even by the Holy See, or by any Spanish bishop, or by the aforementioned Ferdinand, unless they have first given freedom to these captive persons and restored their goods. We will that like sentence of excommunication be incurred by one and all who attempt to capture, sell, or subject to slavery, baptized residents of the Canary Islands, or those who are freely seeking Baptism, from which excommunication cannot be absolved except as was stated above.

5. Those who humbly and efficaciously obey these, our exhortations and commands deserve, in addition to our favor, and that of the Apostolic See, and the blessings which follow there from, but are to be possessors of eternal happiness and to be placed at the right hand of God, etcetera

 

Given at Florence, January 13th, in the Year of Our Lord, 1435

"Inter Gravissimas" by Pope Gregory XIII (translated into English)

Bishop Gregory, servant of the servants of God:—

For the perpetual remembrance of this matter:—

 

Amongst the most serious tasks of our pastoral office, not the least of them is to see to it that the affairs which the holy Council of Trent reserved to the Apostolic See are conducted, with God's help, to a desirable conclusion.

When the fathers of the said Council added to their outstanding considerations the care of the breviary, they were prevented by lack of time, and indeed by decree of the same Council they referred the whole matter to the authority and judgement of the Roman Pope.

There are two principal parts in the breviary. One comprises the prayers and divine praises to be offered on feast days and ordinary days; and the other relates to the annual recurrence of Easter and the feasts that depend on it, to be measured by the movement of the sun and moon.

Pius V, our predecessor, of happy memory, completed and brought into force what had to be done about the one part.

But the other part, which requires first a legitimate restoration of the calendar, could not be completed up to now, even though that was attempted on many occasions over a long period by our pontifical predecessors. That was because previous proposals for amending the calendar, put forward by experts in celestial motions, all involved great and nearly inextricable difficulties, and they would not have been of long-lasting effect, and also would not have maintained intact the ancient rites of the Church (of which care had to be taken above all).

While we too, confident of God's dispensation, were engaged in the task and considerations thus entrusted to us (unworthy though we may be), our dear son Antonio Lilio, doctor of arts and of medicine, brought to us a book previously written by his brother Aloysius. It appeared that the latter had devised a certain new cycle of epacts, adapted to a certain rule of the golden number, and an accommodation for every length of the solar year, showing that all the things that have fallen into disarray in the calendar can be restored on a consistent basis that will be everlasting, so that the calendar will not suffer any alteration again.

A few years ago we therefore circulated this new calendar-restoration proposal, in a small book, to Christian princes and to well-known universities, so that this matter, which is of common concern, might be brought to perfection by the advice of all. When they responded with agreement, as we had greatly hoped, we were led by their agreement to invite the greatest experts in such matters to the Holy City for the amendment of the calendar; they had already long since been selected from the principal Christian nations of the world.

When these experts had applied themselves to the matter with much time, diligence and study into the night, and had searched out cycles, both ancient and modern, from all sources, and discussed them and most carefully evaluated them, they chose, by their own judgment and that of learned men who wrote about the matter, in preference to other things, this cycle of epacts, to which they have also added some things which are seen after careful circumspection to be needed for perfecting the calendar.

Therefore, considering that for the proper celebration of the feast of Easter, according to the holy fathers and Roman pontiffs of ancient time, especially Pius I and Victor I, as also that great ecumenical Council of Nicaea among others, three necessary things have to be set together and established:

 

    first, correct placement of the vernal equinox;

    next, correct placement of the fourteenth day of the moon in the first month, which either occurs on the day of the equinox itself or is the next to follow after;

    and lastly, the first Sunday which follows that same fourteenth day of the moon;

 

we have arranged—

 

    not only to restore the vernal equinox to its original place from which it has already receded by about ten days since the Council of Nicaea,

    and to replace the paschal fourteenth day of the moon back into its place from which it is currently distant by four days and more,

    but also for a method and a rule to be handed down, for preventing the equinox and the fourteenth day of the moon from ever again in future being moved away from their proper places.

 

Therefore, in order to restore the vernal equinox, which was placed by the fathers of the Council of Nicaea at the twelfth day before the Kalends of April, and to return it to that same place, we direct and ordain:

 

    that ten days shall be removed from the month of October of the year 1582, from the third day before the Nones  up to the day before the Ides, inclusive;

    and that the day which follows the feast of St Francis (as usually celebrated on the fourth day before the Nones) shall be called the Ides of October, and on it shall be celebrated the feast of saints Dionysius, Rusticus and Eleutherius, martyrs, with commemoration of St Mark, pope and confessor, and of Saints Sergius, Bacchus, Marcellus and Apuleius, martyrs.

    On the seventeenth day before the Kalends of November, which shall be the day next following, there shall be celebrated the feast of St Callistus, pope and martyr.

    Then on the sixteenth day before the Kalends of November, the Dominical Letter shall be changed from G to C, and the office and Mass shall be those of the 18th Sunday after Pentecost.

    Finally, the fifteenth day before the Kalends of November shall be the feast of St Luke, evangelist;

    after which, the remaining feast days shall take place successively, as they are described in the calendar.

 

But in order that nobody suffers prejudice by this our subtraction of ten days, in connection with any annual or monthly payments, the judges in any controversies that may arise over this, shall by reason of the said subtraction add ten days to the due date for any such payment.

Next, so that the equinox will no longer recede in future from the twelfth day before the Kalends of April, we decree:

 

    that the bissextile day every fourth year shall continue, as the custom is now, except in centurial years, although these were always bissextiles before, and we wish the year 1600 to be bissextile as well;

    after that, however, the centurial years that follow shall not all be bissextiles, only every fourth centurial year shall be bissextile, thus the years 1700, 1800 and 1900 shall not be bissextile. But in the year 2000, the bissextile day shall be added in the usual way, with February containing 29 days;

    and then the same order of leaving out and adding the bissextile day shall be observed in each period of 400 years ever after.

 

Again, so that the fourteenth day of the paschal moon may be correctly found, and that the age of the moon may be truly announced to the faithful every day from the martyrology, according to the ancient custom of the Church, we decree:

 

    that the golden number is to be removed from the calendar and in its place is to be substituted a cycle of epacts, regulated (as we have said) by a certain rule of the golden number, to make sure that the new moon and the paschal fourteenth day of the moon will always retain their true places.

 

This is made manifestly clear in our explanation of the calendar, which also describes Paschal tables according to the ancient rite of the Church, from which the date of the most holy Pasch can more certainly and easily be found.

Finally, on account partly of the ten days removed from the month of October in the year 1582 (which ought properly to be called the year of correction) and on account partly of the three days fewer to be intercalated in each period of 400 years, it is necessary to interrupt the 28-year cycle of Dominical Letters as it has been used in the Roman Church up to now. We wish to be substituted in its place the cycle of 28 years as the same Lilio has adapted it to the rule of intercalation in centurial years and to every duration of the solar year; from which the Dominical Letter may be found in perpetuity as easily as before, with the benefit of the solar cycle as explained in the Canon that deals with this.

By this our decree, we therefore assert what is the customary right of the sovereign pontiff, and approve the calendar which has now by the immense grace of God towards his Church been corrected and completed, and we have ordered that it be printed and published at Rome in one with the martyrology.

But in order that each of them may be preserved intact and free from errors and mistakes throughout the world, we forbid all printers established in territories which are either directly or through intermediaries within our jurisdiction, and the printer to the holy Roman Church, from daring or presuming to print or publish the calendar or martyrology without our authorisation, either together or separately, or to profit from them in any way, under pain of loss of books and payment of 100 ducats of gold ipso facto to the Apostolic Chamber; and as for other printers, wherever they may be established, we prohibit them from daring or presuming to print or publish the calendar or martyrology without our licence, whether separately or together, under pain of excommunication latae sententiae and other penalties at our discretion.

On the other hand we entirely repeal and abolish the old calendar; and we wish all patriarchs, primates, archbishops, bishops, abbots, and others who preside over churches, to introduce the new calendar (to which also the martyrology has been adapted) for reciting divine offices and celebrating feasts in all their churches, monasteries, convents, orders, militias and dioceses, and to use it exclusively, for themselves and for all other presbyters and clergy both secular and regular, of either sex, along with all soldiers and all Christian faithful; the use of it shall commence after the ten days have been left out of the month of October in the year 1582. But for those who inhabit regions too far away for them to have notice of these letters from us before the time prescribed, they are permitted to make the change in the same month of October of the following year 1583, or the next, that is to say, when these our letters first arrive with them, in the manner indicated above and as will be more abundantly explained in our calendar of the year of correction.

We also, by virtue of the authority given to us by the Lord, exhort and ask of our dear son in Christ, Rudolph, illustrious king of the Romans and emperor-elect, as well as other kings, princes, and republics, and we recommend to those who pressed us to complete this so excellent work, also and especially for the sake of maintenance of concord between Christian nations in the celebration of feasts, both to adopt this our calendar for themselves, and to take care that all the peoples subject to them religiously accept it and scrupulously observe it.

As it may be difficult to distribute these letters to all Christian places in the world, we ordain that they be published and affixed to the doors of the basilica of the prince of apostles and of the apostolic chancellery, and at the entrance to the Campo dei Fiori; and we order the same undoubted faith to be accorded among all peoples and in all places, also to printed copies of these letters and of the volumes of calendar and martyrology, when signed by a notary public and sealed with the seal of an ecclesiastical dignitary, as the original letters would have in their entirety.

It is therefore entirely forbidden to any man to infringe these our precepts and decrees, mandates, statutes, will, approval, prohibition, sublation, abolition, exhortation and request, or to dare to bear witness or proceed against them. If nevertheless any presume to make such an attempt, they are to know that they will incur the indignation of almighty God and of the blessed apostles Peter and Paul.

 

Given at Tusculum, in the year of the incarnation of our Lord 1581, on the sixth day before the Kalends of March, and in the tenth year of our pontificate.