Saturday's Good Reading: “Ad Abolendam” by Pope Lucius III (translated into English).

 

Synod of Verona 4th November 1184

 

To abolish the malignity of diverse heresies, which of late time are sprung up in most parts of the world, it is but fitting that the power committed to the Church should be awakened, that by the concurring assistance of the imperial strength, both the insolence and impertenence of the heretics, in their false designs, may be crushed, and the truth of catholic simplicity shining forth in the holy Church, may demonstrate her pure and free from the execrableness of their false doctrines. Wherefore we, being supported by the presence and power of our most dear son Frederick, the most illustrious Emperor of the Romans, always Increaser of the Empire, with the common advice and counsel of our brethren, and other Patriarchs, Archbishops, and many princes, who from several parts of the world are met together, do set ourselves against these heretics, who have got different names from the several false doctrines they profess, by the sanction of this present general Decree, and by our apostolical authority, according to the tenor of these presents, we condemn all manner of heresy, by what name soever it may be denominated.

More particularly we declare all Cathari, Paterines, and those who call themselves the Humbled, or Poor of Lyons, Passagines, Josephines, Arnoldists, to lie under a perpetual anathema: and because some under a form of godliness, but denying the power thereof, as the Apostle saith, assume to themselves the authority of preaching, whereas the same Apostle saith, How shall they preach, except they be sent? We therefore conclude under the same sentence of a perpetual anathema all those who either being forbid or not sent, do notwithstanding presume to preach publicly or privately, without any authority received either from the apostolic see, or from the Bishops of their respective dioceses; as likewise all those who are not afraid to hold or teach any opinions concerning the sacrament of the body and blood of our Lord Jesus Christ, baptism, the remission of sins, matrimony, or any other sacraments of the Church, differing from what the holy Church of Rome doth preach and observe; and generally all those who the same Church of Rome, or the several Bishops in their dioceses, with the advice of their Clergy, or the Clergy themselves, in case of a vacancy of the see, with the advice, if need be, of neighboring Bishops, shall judge to be heretics. And we likewise declare all entertainers and defenders of the said heretics, and those that have showed any favor, or given countenance to them, thereby strengthening them in their heresy, whether they be called Comforted, Bellowers, or Perfect, or with whatsoever superstitious names they disguise themselves, to be liable to the same sentence.

And though it sometimes happens, that the severity of ecclesiastical discipline, necessary to the coercion of sin, is condemned by those who do not understand the virtue of it, we notwithstanding by these presents decree, that whosoever shall be notoriously convicted of these errors, if a Clergyman, or one that endeavors to conceal himself under any religious order, he shall be immediately deprived of all prerogative of the Church orders, and so being divested of all office and benefice, be delivered up to the secular power, to be punished according to demerit, unless, immediately upon his being detected, he voluntarily returns to the truth of the Catholic faith, and submits publicly to abjure his errors, at the discretion of the Bishop of the diocese, and to make suitable satisfaction. And as for a layman who shall be found guilty, either publicly or privately, of any of the aforesaid crimes, unless by abjuring his heresy, and making satisfaction, he immediately returns to the orthodox faith; we decree him to be left to the sentence of the secular judge, to receive condign punishment, according to the quality of his offense.

And as for those who are taken notice of by the Church, as suspected of heresy, except at the Bishop s command they give full evidence of their innocence, according to the degree of suspicion against them, and quality of their persons, they shall all be liable to the same sentence. But those who after having abjured their errors, or cleared themselves upon examination, to their Bishop, shall be found to have relapsed into their abjured heresy; we decree, that without any further hearing they be forthwith delivered up to the secular power, and their goods confiscated to the use of the Church.

And we further decree, that this excommunication, in which our will is, that all heretics be included, be by all Patriarchs, Archbishops, and Bishops, renewed and repeated in all the chief festivals, and on any public solemnity, or upon any other occasion, to the glory of God, and the putting a stop to all heretical pravity; ordering by our apostolical authority, that if any Bishop be found wanting or slow herein, he be suspended for three years from his episcopal dignity and administration.

Furthermore, with the counsel and advice of Bishops, and intimation of the Emperor and Princes of the empire, we do add, that every Archbishop or Bishop, either in his own person, or by his Archdeacon, or by other honest and fit persons, shall once or twice in the year visit the parish in which it is reported that heretics dwell, and there cause two or three men of good credit, or, if need be, the whole neighborhood, to swear, that if they know of any heretics there, or any that frequent private meetings, or differ from the common conversation of mankind, either in life or manners, they will signify the same to the Bishop or Archdeacon: the Bishop also or Archdeacon shall summon before them the parties accused, who, except they at their discretion, according to the custom of the country, do clear themselves of the guilt laid to their charge; or if, after having so cleared themselves, they relapse again to their former unbelief, shall be punished at the Bishop s discretion. And if any of them, by a damnable superstition, shall refuse to swear, that alone shall suffice to make them heretics convict, and liable to the punishments before mentioned.

We ordain further, that all earls, barons, governors, and consuls of cities, and other places, in pursuance of the conmonition of the respective Archbishops and Bishops, shall promise upon oath, that in all these particulars, whenever they are thereto required, they wild powerfully and effectually assist the Church against heretics and their complices, and endeavor faithfully, according to their office and power, to execute the ecclesiastical and imperial statutes concerning the matters herein mentioned.

But if any of them shall refuse to observe this, they shall be deprived of their honors and charges, and be rendered incapable of receiving others, and moreover be involved in the sentence of excommunication, and their goods be confiscated to the use of the Church. And if any city shall refuse to yield obedience to these decretal constitutions; or that, contrary to the episcopal commonition, they shall neglect to punish opposers; we ordain the same to be excluded from all commerce with other cities, and to be deprived of the episcopal dignity.

We likewise decree, that all favorers of heretics, as men stigmatized with perpetual infamy, shall be incapable of being attorneys or witnesses, or of bearing any public office whatsoever. And as for those who are exempt from the law of diocesan jurisdiction, as being immediately under the jurisdiction of the apostolic see; nevertheless, as to these constitutions against heretics, we will, that they be subject to the judgment of the Archbishop and Bishops, and that in this case they yield obedience to them, as to the delegates of the apostolic see, the immunity of their privileges notwithstanding.

“Audita tremendi” by Pope Gregory VII (translated into English)

 

Gregory, bishop, servant of the servants of God, to all Christ’s faithful who receive this letter, greeting and apostolic benediction.

 When we heard of the severity of the awesome judgment that the hand of God visited on the land of Jerusalem, we and our brothers were disturbed by such a great horror, afflicted by such sorrows, that we scarcely knew what to do or what we should do, save that the psalmist laments and says, ‘‘O God, the gentiles have invaded your inheritance, they have sullied your holy temple, they have laid waste Jerusalem; they have left the dead bodies of your saints as meat for the beasts of the earth and food the birds of the air . . .’’ [Ps 78:1–2]. In fact, because of the conflict which the malice of [Christian] men has recently brought on the land by the inspiration of the devil, Saladin approached those parts with a host of armed troops. They were confronted by the king and the bishops, the Templars and the Hospitallers, the barons and the knights, with the people of the land, and with the Lord’s cross (through which from memory and faith of the suffering of Christ, who hung there and redeemed the human race, was believed to be a sure safeguard and a desired defense against the attacks of the pagans), and after the battle was joined, our side was defeated and the Lord’s cross was captured. The bishops were slaughtered, the king captured, and almost all our men were either put to the sword or taken prisoner. Very few are believed to have escaped. Also, the Templars and Hospitallers were beheaded in his [Saladin’s] presence. With the army defeated, we do not think our letter can explain how they next invaded and seized every place so that only a few remained outside their power. Still, though we use the words of the prophet: ‘‘Who will give me water for my head and a font of tears for my eyes, and I will weep night and day for the death of my people’’ [Jer 9:1], we ought not despair now and decide to mistrust and believe that God is so angry with his people that in his anger with their commission of a multitude of sins he will not quickly pardon when he is pleased by their penance and, after tears and groans, will lead them to exaltation.

Indeed, whoever does not mourn at least in his heart in so great a cause for sorrow not only is ignorant of the Christian faith, which teaches us to join in all suffering, but of our very humanity. For from the magnitude of the dangers and their barbarous ferocity thirsting for the blood of Christians, and adding all their power in this cause to profane the holy and erase the name of God from that land, whoever thinks we should be silent should decide. Of course, when the prophets worked previously with total desire, later the apostles and their followers worked so that divine worship should be in that land and should spread from it to every part of the world by every means great and wonderful. God, through whom all things were made, who wished to take on flesh through his divine wisdom and his incomprehensible mercy and desired to achieve our salvation through the weakness of our flesh, hunger, thirst, the cross, death and resurrection, according to the words ‘‘And he has worked salvation in the midst of the land’’ [Ps 73:12] has himself decided to work for this end. Neither can tongue speak nor the senses understand what that land has now suffered, how much it has suffered for us and for all Christians, that we read it endured under its ancient population. Moreover, we ought not believe that these things happened because of the unjust act of the judge but rather by the iniquity of an unworthy people, since we read that at the time when the people were being converted to the Lord, ‘‘one thousand were persecuted and two were fleeing from ten thousand’’ [Dt 32:30]. On the contrary, however, the army of Sennacharib was overcome by an angelic force. But ‘‘that land also devoured its inhabitants’’ [Nm 13:33] and was not at peace for very long, nor could it restrain those who broke the law. Nor did it give teaching to those who would seek the heavenly Jerusalem, which they could not attain save through the exercise of good works and after many temptations. But they could long ago fear those things, when Arroasia [Edessa] and other land fell into the hands of the pagans [1144], and it was clearly foreseen if the people who remained had again done penance they would have pleased God whom they offended by their sins. For his anger is not quick, but he puts off the punishment, and gives time for repentance. But, finally, he does not lose his judgment in mercy, but exercises his protection for the punishment of sinners and for the surety of those to be saved.

We, therefore, should heed and be concerned about the sins not only of the inhabitants of that land but also of our own and those of the whole Christian people so that what is left of that land may not be lost and their power rage in other regions. For we hear from every direction of scandals and conflicts between kings and princes, among cities, so that we lament with the prophet and are able to say: ‘‘There is no truth, no knowledge of God in the land: lying, murder and adultery abound, and blood pursues blood’’ [Hos 4:1–2]. For this reason, everyone must understand and act accordingly, so that by atoning for our sins, we may be converted to the Lord by penance and works of piety and we may first alter in our lives the evil that we do. Then we can deal with the savagery and malice of our enemies. And, what they do not fear to try against God, we will not hesitate to do for God. Therefore, sons, consider how you came into this world and how all pass on, and thus you will pass on. Use the time for penitence and doing well insofar as it regards you, with thanks. Give yourselves, give after yourselves, because you, who cannot make even a gnat upon the land, have nothing of your own. We do not say, dismiss, but send us forth in the heavenly harvest which you have and deposit with him ‘‘upon whom the rust does not destroy, nor the worms, nor the thieves dig up and steal’’ [Mt 6:20]. Work for the recovery of that land in which for our salvation Truth has arisen from the land and did not disdain to carry the forked wood of the cross for us. Pay attention not to earthly profit and glory, but to the will of God who himself taught us to lay down our souls for our brothers. Give your riches to him, which whether willingly or unwillingly, you do not know to which greedy heirs they will be left. It is certainly not new, nor unusual, that that land is persecuted by a divine judgment that, after being beaten and corrected, it may obtain mercy. Of course, the Lord could preserve it by his will alone, but it is not for us to know why he would do this. Perhaps he wished to experience and bring to the notice of others if someone is understanding and seeking God, who having offered himself embraces the time of penance joyfully. He sacrifices himself for his brothers; though he may die young, still he accomplishes much. Heed how the Maccabees, afire with the divine zeal of the law experienced extreme dangers for the freedom of their brothers. They taught that not only riches but their persons should be sacrificed for their brothers, exhorting and saying to each other: ‘‘Gird yourselves and be powerful sons because it is better for us to die in battle than to witness the desecration of our nation and our saints’’ [1 Mc 3:58–59] Indeed, they were subject to one law; you by the incarnation of our Lord Jesus Christ have been led to the light of truth and instructed by the many examples of the saints. You should act without trepidation and do not fear to give away earthly possessions, which will last for such a short time, for those goods we are promised that ‘‘neither eye has seen nor ear has heard nor have they entered into the heart of man’’ [1 Cor 2:9], as the Apostle says: ‘‘That the sufferings of this time are not worthy to be compared to the future glory which will be revealed in us’’ [Rom 8:18].

We promise full remission of their sins and eternal life to those who take up the labor of this journey with a contrite heart and a humble spirit and depart in penitence of their sins and with true faith. Whether they survive or die, they should know that they, after they have made a true confession, will have the relaxation of the penance imposed, by the mercy of almighty God, by the authority of the apostles Peter and Paul, and ours. Their goods, from their reception of the cross, with their families, remain under the protection of the holy Roman Church, as well as the archbishops and bishops and other prelates. They should not face any legal challenge regarding the things they possess legally when they received the cross until their return or their death is known for certain, but they should also keep legally all their goods. Also, they may not be  forced to pay interest if they have a loan. They should not travel in precious clothing, and with dogs or birds, or with others that display ostentation and luxury, but in modest garb and demeanor, they should do penance rather than affect vainglory.

Dated at Ferrara on the fourth Calends of November [October 29, 1187], the sixth indiction.

“Laudabiliter” by Pope Adrian IV (translated into English by Ernest Flagg Henderson)

 

Bishop Adrian, servant of the servants of God, sends to his dearest son in Christ, the illustrious king of the English, greeting and apostolic benediction. Laudably and profitably enough thy magnificence thinks of extending thy glorious name on earth, and of heaping up rewards of eternal felicity in Heaven, inasmuch as, like a good catholic prince, thou dost endeavour to enlarge the bounds of the church, to declare the truth of the Christian faith to ignorant and barbarous nations, and to extirpate the plants of evil from the field of the Lord. And, in order the better to perform this, thou dost ask the advice and favour of the apostolic see. In which work, the more lofty the counsel and the better the guidance by which thou dost proceed, so much more do we trust that, by God's help, thou wilt progress favourably in the same; for the reason that those things which have taken their rise from ardour of faith and love of religion are accustomed always to come to a good end and termination.

There is indeed no doubt, as thy Highness doth also acknowledge, that Ireland and all other islands which Christ the Sun of Righteousness has illumined, and which have received the doctrines of the Christian faith, belong to the jurisdiction of St. Peter and of the holy Roman Church. Wherefore, so much the more willingly do we grant to them that the right faith and the seed grateful to God may be planted in them, the more we perceive, by examining more strictly our conscience, that this will be required of us.

Thou hast signified to us, indeed, most beloved son in Christ, that thou dost desire to enter into the island of Ireland, in order to subject the people to the laws and to extirpate the vices that have there taken root, and that thou art willing to pay an annual pension to St. Peter of one penny from every house, and to preserve the rights of the churches in that land inviolate and entire. We, there- fore, seconding with the favour it deserves thy pious and laudable desire, and granting a benignant assent to thy petition, are well pleased that, for the enlargement of the bounds of the church, for the restraint of vice, for the correction of morals and the introduction of virtues, for the advancement of the Christian religion, thou should'st enter that island, and carry out there the things that look to the honour of God and to its own salvation. And may the people of that land receive thee with honour, and venerate thee as their master; Provided always that the rights of the churches remain inviolate and entire, and saving to St. Peter and the holy Roman Church the annual pension of one penny from each house. If, therefore, thou dost see fit to complete what thou hast conceived in thy mind, strive to imbue that people with good morals, and bring it to pass, as well through thyself as through those whom thou dost know from their faith, doctrine, and course of life to be fit for such a work, that the church may there be adorned, the Christian religion planted and made to grow, and the things which pertain to the honour of God and to salvation be so ordered that thou may'st merit to obtain an abundant and lasting reward from God, and on earth a name glorious throughout the ages.

A.D. 1155.

 

 

"Quantum Praedecessores" by Pope Eugene III (translated into English)

 You can read the source of theis text here.

Bishop Eugene, servant of the servants of God, to his most beloved son in Christ, Louis, the illustrious king of the French, and to his beloved sons, the princes, and to all the faithful ones of God who are established throughout Gaul,-greeting and apostolic benediction.

How much our predecessors the Roman pontiffs did labour for the deliverance of the oriental church, we have learned from the accounts of the ancients and have found it written in their acts. For our predecessor of blessed memory, pope Urban, did sound, as it were, a celestial trump and did take care to arouse for its deliverance the sons of the holy Roman church from the different parts of the earth. At his voice, indeed, those beyond the mountain and especially the bravest and strongest warriors of the French kingdom, and also those of Italy, inflamed by the ardour of love did come together, and, congregating a very great army, not without much shedding of their own blood, the divine aid being with them, did free from the filth of the pagans that city where our Saviour willed to suffer for us, and where He left His glorious sepulchre to us as a memorial of His passion, -and many others which, avoiding prolixity, we refrain from mentioning.

Which, by the grace of God, and the zeal of your fathers, who at intervals of time have striven to the extent of their power to defend them and to spread the name of Christ in those parts, have been retained by the Christians up to this day; and other cities of the infidels have by them been manfully stormed. But now, our sins and those of the people themselves requiring it, a thing which we can not relate without great grief and wailing, the city of Edessa which in our tongue is called Rohais,-which also, as is said, once when the whole land in the east was held by the pagans, alone by herself served God under the power of the Christians-has been taken and many, of the castles of the Christians occupied by them (the pagans). The archbishop, moreover, of this same city, together with his clergy and many other Christians, have there been slain, and the relics of the saints have been given over to the trampling under foot of the infidels, and dispersed. Whereby how great a danger threatens the church of God and the whole of Christianity, we both know ourselves and do not believe it to be hid from your prudence. For it is known that it will be the greatest proof of nobility and probity, if those things which the bravery of your fathers acquired be bravely defended by you the sons. But if it should happen otherwise, which God forbid, the valour of the fathers will be found to have diminished in the case the of the sons.

We exhort therefore all of you in God, we ask and command, and, for the remission of sins enjoin: that those who are of God, and, above all, the greater men and the nobles do manfully gird themselves; and that you strive so to oppose the multitude of the infidels, who rejoice at the time in a victory gained over us, and so to defend the oriental church -freed from their tyranny by so great an outpouring of the blood of your fathers, as we have said, - and to snatch many thousands of your captive brothers from their hands,- that the dignity of the Christian name may be increased in your time, and that your valour which is praised throughout the whole world, may remain intact and unshaken. May that good Matthias be an example to you, who, to preserve the laws of his fathers, did not in the least doubt to expose himself with his sons and relations to death, and to leave whatever he possessed in the world; and who at length, by the help of the divine aid, after many labours however, did, as well as his progeny, manfully triumph over his enemies.

We, moreover, providing with paternal solicitude for your tranquillity and for the destitution of that same church, do grant and confirm by the authority conceded to us of God, to those who by the promptings of devotion do decide to undertake and to carry through so holy and so necessary a work and labour, that remission of sins which our aforesaid predecessor pope Urban did institute; and do decree that their wives and sons, their goods also and possessions shall remain under the protection of our selves and of the archbishops, bishops and other prelates of the church of God. By the apostolic authority, moreover, we forbid that, in the case of any thing, which they possessed in peace, when they took the cross, any suit be brought hereafter until most certain news has been obtained concerning their return or their death. Moreover since those who war for the Lord should by no means prepare themselves with precious garments, nor with provision for their personal appearance, nor with dogs or hawks , other things which portend licentiousness: we exhort your prudence in the Lord that those who have decided to undertake so holy a work shall not strive after these things, but shall show zeal and diligence with all their strength in the matter of arms, horses and other things with which they may fight the infidels. But those who are oppressed by debt and begin so holy a journey with a pure heart, shall not pay interest for the time past, and if they or n t others for them are bound by an oath or pledge i ' he matter of interest, we absolve them by apostolic authority. It is allowed to them also when their relations, being warned, or the lords to whose fee they belong, are either unwilling or unable to advance them the money, to freely pledge without any reclamation, their lands or other possessions to churches, or ecclesiastical persons, or to any other of the faithful. According to the institution of our aforesaid predecessor, by the authority of almighty God and by that of St. Peter the chief of the apostles, conceded to us by God, we grant such remission and absolution of sins, that he who shall devoutly begin so sacred a journey and shall accomplish it, or shall die during it, shall obtain absolution for all his sins which with a humble and contrite heart he shall confess, and shall receive the fruit of eternal retribution from the Remunerator of all.

Given at Vetralle on the Calends of December.

“Omne Datum Optimum” papal bull by Pope Pope Innocent II (translated into English)

 

Bishop Innocent, Servant of the Servants of God. To his beloved sons Robert, grandmaster of the religious order of the Temple which is situated in Jerusalem, and his followers and brothers, both present and in the future forever. Every good reward and every good gift is from above, descending from the Father of Light, with Whom there is no change and no overshadowing vicissitudes. Caringly, beloved sons in the Lord, we praise the omnipotent God for you and on behalf of you, because your religious order, your venerable institution is made known throughout the world. Although you were by nature sons of wrath, committed to the pleasures of this age, through inspiring grace you became attentive hearers of the Gospel, having forsaken worldly ostentation and private property, indeed having abandoned the wide path that leads towards death, you humbly chose the hard way that leads to life and in order to justify being considered among the knighthood of God you always bear on your chest the sign of the life-giving cross. In agreement with this is the fact that you, just as true Israelites and warriors most skilled in holy war, are indeed fired up by the flame of charity and fulfill by your deeds the words of the Gospel that says: “Greater love hath no man than this, that a man lay down his life for his souls [sic, the text has animis 'souls' where is should say amicis 'friends']“, whence, in accordance with the words of the great Shepard, you are not afraid to lay down your souls for your brothers and defend them from attacks of the pagans. Also, since you are known by the name of the Knights of the Temple, you were appointed by the Lord to be defenders of the Catholic Church and assailants of Christ’s foes. It is indeed lawful that may you exert in your pursuit and laudable devotion in such a holy deed with all your heart and all your mind. Nevertheless, we encourage your corporation in the Lord, and, for the remission of your sins, by the authority of God and St. Peter, prince of the apostles, we charge you, as well as your those serving you, that you intrepidly fight, invoking the name of Christ, against the enemies of the cross, in order to protect the Catholic Church and to secure that which is under the tyranny of pagans and ought to be rescued from their filth. As for the things that you will receive from the spoils, you can confidently put them to your own use, and we prohibit that you be coerced against your will to give anyone a portion of these. We establish that the house or “the Temple” in which you are gathered, for the praise and glory of God and the defense of his faithful ones, as well as liberation of the church of God, with all your goods and possessions that it is known to legitimately have at the present time or may acquire in the future through concessions of bishops, generosity of kings and princes, gifts of the faithful or in any other just away, with God’s help, shall be under the guardianship and protection of the Apostolic See for all time to come. We also establish in this present decree that the religious life that has been instituted in your house, inspired by divine grace, shall be observed inviolably and the brothers who serve the Lord therein shall live chastely without personal property, and, confirming their profession by words and morals, shall be subject and obedient to their master and to those whom he ordains. Moreover, since this house of your sacred institution merited to be the source and origin of the order, it shall likewise forever be considered the head and principal of all the places that belong to it. In addition, we command that, upon your, Robert, our beloved son in the Lord, or any of your successors’ death, no brother of this house shall be put forward unless he is a military and religious man who had professed the habit of your order, and if the proposed man is elected by none other than all of the brothers or by a better and purer part of them. Moreover, no ecclesiastic or layman may infringe upon or diminish the customs jointly instituted by the master and the brothers for the purpose of observing their duty and religion. Those same customs, that have been observed by you for some time and have been fixed in writing, cannot be changed by anyone other than a master, at the consent of at least the better part of the chapter. Also, we prohibit and forbid in all possible ways any ecclesiastic of layman to exhort from the master and the brothers of this house any fealty, homage, oaths or other securities, often employed by seculars. Be also aware that, as your holy institution and religious knighthood has been established by divine providence, it is not at all fitting for you to relocate to any other place under the pretext of a more religious life, because God who is indeed unchangeable and eternal, does not approve inconstant hearts, but rather wishes that you carry out the sacred plan, once intended, to the very end of the due action. How many great men in a military garb of worldly power pleased the Lord leaving him an eternal memorial? How many and how great men in battle armor, in their time, bravely fought in God’s witness and in defense of the laws of their fathers, consecrating their hands to the Lord in the blood of infidels, and after laboring in combat received the reward of eternal life? View your calling accordingly, brothers, both knights and servants, and, as the apostle says, “let each one of you abide in the calling wherein he was called.” Therefore we deny your once brothers, once dedicated and received into the holy order, any ability to return to secular life after making profession of your knighthood and assuming the religious habit. And it is not lawful for anyone, after making profession, to reject the Lord’s cross and the habit of your profession, once taken up, nor may he change residence to another place or even a monastery, under the pretext of a more or less religious life, if the brothers or the acting master have not agreed to it or have not been consulted, and no ecclesiastic or layman should have a permission to accept or retain them. And because those who are defenders of the Church should live and be sustained from the goods of the Church we by all means prohibit the exaction of tithes against your will from all moveable and unmovable possessions and anything that belongs to your venerable house. But we confirm with apostolic authority the tithes that you might extract by your zeal, with the advice and consent of the bishops from the hands of clerics and laymen, and even those that you obtain with the consent of bishops and their clerics. And, so that nothing would lack for they fullness of your salvation and the care of your souls, and so that sacraments of the church and holy services are more conveniently held within your holy order, we sanction, in a similar fashion, that it is permitted to you to receive honest priests and clerics, who had received ordination in God, to the best of your knowledge, wherever they arrive to you from, and to keep them both in your headquarters and in other locations subordinate to it — provided that, if they are from the neighborhood, you ask their bishops for them, and that they are not considered hostile to any other profession or order. But if the bishops happen not to be willing to concede them to you, in no way you have the right to receive and retain them by the authority of the holy Roman Church. If, however, some of them, after making the profession, appear to be troublemakers in your order or house, or simply not useful, you, along with the better part of the chapter, are allowed to remove them and give them the license to transfer to a different order where they wish to lead a godly life, replacing them with other suitable men. These, however, shall be tested within your community over a year’s term, after which, if their conduct measures up, and they have been found useful for your service, then they shall finally make the profession of living according to the rule and obeying their grandmaster, so that they may have the same food and clothing as you, as well as their bedding, except for what they wear as closed garments. But even these should not be permitted to become involved in the administration of your chapters or your houses other than so much as you would lay upon them. They shall also only have as much care of your souls as you have charged them with. Moreover, they shall not be subject to anyone outside of your chapter and they shall offer obedience in all and by all to you, Robert, my beloved son in the Lord, and your successors, as their masters and prelates. In addition, we command that you leave ordinations of the clerics, whom you might wish to be brought forth into the holy orders, to a Catholic bishop, if indeed he is Catholic and has the grace of the apostolic See, who, doubtlessly supported by our authority, bestows what is required. We also prohibit these clerics to preach for money or profit and you to send them to preach for the same purpose, unless it happens that the grandmaster of the Temple at the time makes a provision for this, for specific reasons. And whoever of these is accepted into your company, he shall promise to maintain permanency of residence, to change his habits and to fight for the Lord every day of his life, with obedience to the grandmaster of the Temple, having placed a written assurance thereof upon the altar. While also reserving for bishops episcopal rights, in regard to tithes, as well as religious services and burials, we likewise grant permission to build places of worship in locations given to the Holy Temple, where your community resides, in which religious services would certainly be held and where, if any one of your or your community should die, they may be buried. For it is not unbecoming and constitutes clear danger to the souls if the brothers of the order commingle with multitudes of men and crowds of women, under the pretext of going to church. In addition, we decree by apostolic authority that, in whatever place you happen to arrive, you should receive the sacraments of confession, unction and all others from honest and Catholic priests, lest something be lacking in the partaking of spiritual gifts. Because indeed we are all in one Christ, and there is no distinction of faces with God, both in the remission of sins and in other beneficences, and we wish both your communities and your servants to be recipients of the apostolic benediction that has been granted to you. Therefore, nobody is permitted to rashly trouble the aforesaid place or to take out its possessions or to retain the possessions that had been taken out, as well as to diminish them or to wear them out by any ill-treatment, but they should be kept untouched and be used for the good of your order and God’s other faithful, in every possible way. Therefore, if anyone, with the knowledge of this our decree, rashly attempts to act against it and, having been warned for the second and third time, and does not suitably correct his fault, he shall lose the dignity of his power and honor. He will find himself accused of the perpetrated injustice before the divine court and be unworthy of the most holy body and blood of our God, Lord and Savior Jesus Christ, and also be subject to severe vengeance at final judgment. Those, however, who maintain these precepts shall obtain the benediction and grace of the omnipotent God and his blessed apostles Peter and Paul. Amen.

 

Rota. – I, Innocent, bishop of the Catholic Church.

+ I, Egidius bishop of Tusculanum.

+ I, Gregory, cardinal priest of the SS. Apostols

+ I, Peter, cardinal priest of St. Susanna

+ I, Conrad, bishop of Sabina

+ I, Theodewinus, bishop of Rufina

+ I, Peter, cardinal priest of St. Marcellus

+ I, Aberic, bishop of Susa

+ I, Comes, cardinal priest of St. Eudoxia

+ I, Mathew, cardinal priest of St. Eudoxia

+ I, Gerard, cardinal priest of the Holy Cross in Jerusalem

+ I, Anselm, cardinal priest of St. Laurence in Lucina

+ I Lutifridus, cardinal priest of Vestina

+ I, Luke, cardinal priest of SS John and Paul

+ I, Grisogon, cardinal priest of St. Praxedis

+ I, Martin, cardinal priest of St. Sabel

+ I, Gregory, cardinal deacon of SS Sergius and Bachus

+ I, Adelulf, cardinal deacon of SS Mary in Cosmidia

+ I, Guido, cardinal deacon of St. Cosmas and Damian

+ I Vassal, cardinal deacon of St. Eustachia by the temple of Agrippa

 

Given at Lateran, by the hand of Imeric, cardinal deacon and chancellor of the Roman Church, on the 4th day before the Kalends of April, second indiction, in the year of incarnation of the Lord 1139, tenth year of the pontificate of our Lord Pope, Innocent II.