Emperor Leo (the Wise) VI, Novel 97

Emperor Leo (the Wise) VI, Novel 97

Promulgated c. 890 CE.

Source: S. P. Scott, The Civil Law, XVII, Cincinnati, 1932. Available at: https://droitromain.univ-grenoble-alpes.fr/Anglica/NL97_Scott.htm

PARTIES LITIGANT SHALL BE SWORN WHEN ISSUE IS JOINED IN A CASE, AND MAGISTRATES SHALL TAKE AN OATH WHEN THEY ASSUME THE DUTIES OF THEIR OFFICE.

The Same Emperor to the Same Stylianus.

Although the law which directs magistrates, before entering upon their judicial duties, and parties litigant, when they appear in court, to be sworn, may appear contrary to the Divine command which forbids persons to swear at all, still, where anyone understands the meaning of the words, it can be seen that this is not a violation of the command, but, on the other hand, by ordering the oath to be taken, it has the same end in view as the Divine law had in forbidding it; for the latter intends to prevent falsehood, in prohibiting an oath, just as the former wished to do in having recourse to it. Therefore, paying less attention to the letter than the spirit of the law, We do not think that the civil rule should be rejected as being opposed to the Divine precept, but rather that it should preserve all its force as being devised to accomplish the same object. Moreover, We think that the command of God was not only intended to be applicable to the transactions of ordinary life, but was promulgated in order to enable persons to attain to a more elevated rank in a better world, and He has left us many other precepts of similar character which are contained in the same law, for example: "Do not permit your hearts to be sad, because you are poor, and do not conceal your treasures in the earth," etc., for these things are only intended for persons who wish to be perfect. Therefore, as We have already said, maintaining the Civil Law in full force, We do hereby order that magistrates who are about to assume the discharge of judicial functions, and parties litigant who are on the point of contesting a case, shall swear that they will prefer truth to falsehood, and will, under no circumstances, leave the straight road to follow the crooked path of fraud.

Isho’bokht, Corpus Juris, I.6 (On Oaths) [Church of the East]

Isho’bokht, Corpus Juris, I.6 (On Oaths) [Church of the East]

Likely written late 8th Century CE. Originally written in Persian, now lost, preserved in Syriac.

Source: Mathieu Tillier. The Evolution of Judicial Procedures in East-Syrian Canon Law after the Islamic Conquests: The Judicial Oath. Journal of Eastern Christian Studies, Peeters Publishers, 2018, 70, pp.227-240.

Regarding oaths, Moses gave the following law: “You shall not swear falsely” (Lev. 19:12). Then our Lord commanded: “Make no oath at all!” (Matt. 5:34). As for us, however, for reason of necessity (ananqī), we sometimes prescribe the use of oaths. It does not mean that we oppose the command of our Lord. Paul the Apostle himself did not oppose our Lord when he said that “men swear by One greater than themselves, and with them an oath given as confirmation is an end of every dispute” (Heb. 6:16).

Our Lord did not institute this rule for worldly affairs, nor for judges dispensing justice in this type [of dispute]. You can see that He commanded: “Whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take your shirt, let him have your cloak also!” (Matt. 5:39-40). This does not mean that, if a man comes to us and complains that another slapped him, we order him to turn the other cheek. Nor that we order someone who was taken his shirt to give his coat. Indeed, our Lord prescribed this rule to His apostles, who were perfectly aware of all the affairs of this world, and to whom He also asked to carry their cross and follow him.

[This rule] is offered to the will of those who wish to approach absolute perfection. The same applies when He recommends: “Make no oath at all!” [This injunction] does not mean that it is forbidden [to swear] during lawsuits between men, for it would be impossible to complete these lawsuits without using oaths. He addressed this recommendation to His disciples because they were fair and did not need to resort to oaths. They said what was as it was, and what was not as it was not.

However, because we deal with worldly matters in courts, for our part we cannot do without oaths when dispensing justice among human beings. Therefore, we need to admonish litigants as much as possible: we [ask them] not to take or administer the oath if they can avoid it, to reconcile and to behave with integrity during the trial. A plaintiff who sues his fellow often inclines to ask him to take the oath. We advise him to avoid asking him to swear, as much as possible, and to bear the injustice that was done to him, confident in God’s retribution. However, if the judge wishes [to use the oath], we do not prevent him from doing so.

As for the defendant, we cannot often forbid him to take the oath. Indeed, [his adversary] often demands of him something that is above his strength, or that he does not understand. Even to him, we recommend whenever possible not to swear. If there is no alternative, however, we do not oppose his right [to take the oath].

John Vianney, Sermon 4 All That You Say Over and Above These is of Evil

John Vianney, Sermon 4 All That You Say Over and Above These is of Evil

His published sermons date from early in his time at Ars, so likely between 1818-1830.

Source: THE SERMONS OF SAINT JOHN MARY VIANNEY NO. 4. (n.d.). ECatholic. Retrieved May 26, 2021, from https://www.ecatholic2000.com/cts/untitled-627.shtml

It is indeed surprising, my dear brethren, that God should have had to give us a commandment forbidding us to profane His sacred name. Can you imagine, my children, that Christians could so hand themselves over to the Devil as to allow him to make use of them for execrating God, Who is so good and so benevolent? Can you imagine that a tongue which has been consecrated to God by holy Baptism, and so many times moistened by His adorable Blood, could be employed in vilifying its Creator? Would anyone be able to do that who truly believed that God had given him his tongue so that he might bless Him and sing His praises? You will agree with me that this is an abominable crime, one which would seem to urge God to overwhelm us with all sorts of evils and to abandon us to the Devil, whom we have been obeying with so much zeal.

It is a sin which makes the hair stand on end in anyone who is not entirely lost to the Faith.

And yet, in spite of its enormity, its horror, its blackness, is there a more common sin than swearing, than the uttering of blasphemies, imprecations, and curses? Do we not all have the sorrow of hearing such language coming from the mouths of children who hardly know their Our Father, horrible words which are sufficient to draw down all sorts of evils upon a parish? I am going to explain to you, my dear brethren, what is understood by swearing, blasphemy, profanities, imprecations, and curses. Try to sleep well during this period so that when the day of judgment comes, you will be found to have committed this evil without knowing what you were doing-though, of course, you will be damned because your ignorance will all be your own fault! For you to understand the enormity of this sin, my brethren, it would be necessary for you to understand the enormity of the outrage which it does to God'a thing which no mortal can ever understand. No, my dear brethren, only the anger, the power and the wrath of God concentrated in the inferno of Hell can bring home to us the enormity of this sin. No, no, my children, let us not run this risk-there must be Hell for all eternity for this sin. All I want to do is to make you understand the difference which exists between swearing, blasphemy, profanity, imprecations, curses, and coarse words. A great many people confuse these things and take one thing for the other, which is the reason why they almost never accuse themselves of the sins they should, why they lay themselves open to the danger of bad confessions and therefore of damnation.

The Second Commandment, which forbids us to use false and unnecessary oaths or to perjure ourselves, is expressed in the following words: 'Thou shalt not take the name of the Lord thy God in vain. This is as though God told us: I order you and command you to revere this name because it is holy and adorable. I forbid you to profane it by employing it to authorise falsehood, injustice, or even-without sufficient reason-the truth itself.

And Jesus Christ tells us not to swear in any way.

I tell you that badly instructed people often confuse blasphemy with swearing. If things have gone wrong with him, a man may, in a moment of anger, or rather of fury, say: 'God is not just to make me suffer . . . .

Although by these words he has thus spoken profanely about God, he will confess his sinby saying: 'Father, I accuse myself of swearing. Yet it is not an oath but a blasphemy which he has uttered. Someone is falsely accused of a fault which he has not committed. To support his protestations he will say: 'May I never see the face of God if I did it! This is not an oath but a horrible imprecation. These are two sins which are every bit as bad as swearing. Another, who will have told his nextdoor neighbour that he is a thief, a scoundrel, will confess that he 'has sworn at his neighbour. This is not swearing; it is using insulting language. Another will say foul and unseemly things and, in Confession, will accuse himself of 'having spoken wrongly. He is wrong; he must say that he has been uttering obscenities.

My dear brethren, this is what swearing is: it is calling upon God to witness what we say or promise; and perjury is an oath which is false-that is to say, it is perjury to swear to what is not true.

The name of God is so holy, so great, and so adorable that the angels and the saints, St. John tells us, say unceasingly in Heaven: 'Holy, holy, holy, is the great God of hosts; may His holy name be blessed for ever and ever. When the Blessed Virgin went to visit her cousin Elizabeth and the saintly woman said to her, 'How happy you are to have been chosen to be the mother of God! the Blessed Virgin replied to her: 'He that is mighty hath done great things to me, and holy is His name.

We ought, you see, my dear brethren, to have a great respect for the name of God and pronounce it only with tremendous veneration and never in vain. St. Thomas tells us that it is a serious sin to pronounce the name of God in vain, that it is not a sin like other sins. In other sins the light nature of the matter diminishes the seriousness of and th e malice in them, and quite often what could be a mortal sin is only a venial one. For instance, larceny is a mortal sin, but if it is larceny of something very small, like a couple of pennies, then it will be a venial sin only. Anger and gluttony are mortal sins, but slight anger or a little gluttony are only venial sins. In regard to swearing, however, it is not the same thing at all; here the lighter the matter, the greater the profanity. The reason for this is that the lighter the matter, the greater is the irreverence, as if a person were to ask the king to serve as a witness to some trifle, which would be to make a fool of him and to belittle him. Almighty God tells us that anyone who swears by His name will be sternly punished. We read in Holy Scripture that in the time of Moses there were two men, of whom one swore by the holy name of God.

He was seized and brought before Moses, who asked God what should be done with him. The Lord told Moses to bring the man into a field and to command all those who had been witnesses of this blasphemy to put their hands upon his head and to stone him to death in order to do away with the blasphemer in the very midst of all his own people.

The Holy Scripture tells us again that whoever is accustomed to swearing, his house will be filled with iniquities and the curse will never leave the house until it has been destroyed. Our Lord Jesus Christ tells us in the Gospel not to swear by Heaven nor by earth because neither the one nor the other belongs to us. When you want to confirm something say: 'That is, or 'that is not. 'Yes, or 'no. 'I did it, or 'I did not do it.

Everything you say over and above that comes from the Devil. Besides, anyone who is in the habit of swearing is a fiery, undisciplined sort of person, very much wrapped up in his own feelings and always ready to swear as well as to a lie as to the truth.

But, you may say to me, if I do not swear, no one will believe me. You are wrong. People never believe someone who swears because swearing presupposes someone who has no religion, and a person without religion is not worthy of being believed. There are many people who do not know how to sell the smallest article without swearing, as if their oath guaranteed the quality of their merchandise. If people see a merchant who swears oaths while he is selling, they immediately think that he is a person of bad faith and that they must be on their guard against being cheated. His oaths provoke only disgust and no one believes him. On the contrary, a person who does not swear adds good faith to what he is telling us.

We read in history of an example reported by Cardinal Bellarmine, who showed us that oaths achieve nothing. There were, he tells us, two merchants in Cologne who seemed to be able to sell nothing without swearing. Their pastor strongly urged them to give up this bad habit, for, far from losing, they would gain much by doing so. They followed his counsel. However, for a while they did not sell very much. They went to find their pastor, telling him that they were not selling as much as he had given them to hope that they would. Their pastor said to them: 'Have patience, my children, you may be quite sure that God will bless you.

In fact, at the end of a certain time, they were doing so very well that one might have thought, from the crowds that came to them, that they were giving their goods away. They themselves then saw that God had indeed blessed them in a very special way. The same Cardinal tells us that there was a good mother of a family who was very much in the habit of swearing. By dint of being persuaded that these oaths were unseemly in a mother and could but draw down curses upon her household, she was induced to correct this habit. She declared that since giving up this bad habit she had seen for herself that everything had gone well for her and that God had blessed her in a special manner. Would you, my dear brethren, desire to be happy during your lives and to have God bless your homes? Take care, then, never to swear, and you will see that all will go well with you.

God tells us that on the house wherein swearing holds sway the curse of the Lord will fall and that it will be destroyed. So why, my dear brethren, do you allow yourselves to fall into this evil way of behaving when God forbids it under the pain of making us unhappy in this world and of damning us in the next? Alas, if we would but understand in some small way what it is that we are doing! We will understand it-but then it will be too late.

In the second place, I say that there is an even worse form of swearing. This occurs when to the oath there are added such execrations as would make you tremble with fear. Thus there are those unfortunate people who will say: 'If what I amsaying is not true, may I never see the face of God! Ah, unfortunate wretch, you are taking but too great a risk of never seeing it! 'If it is not true, may I lose my place in Heaven! May God damn me! May the Devil carry me off! . . . .

Alas, for you, my friend, hardened in this habit! The Devil will only too surely carry you off without your giving yourself to him so far in advance. How many others are there who invariably have the Devil ready on their tongues at the least annoyance: 'Oh, this child is a devil . . . . this devil of a beast . . . . this devilish work . . . . I wish it were obliterated, it drives me so mad! ' It is to be greatly feared that the person who has the Devil so often on his lips has him in his heart also! Then how many others are forever saying such things as: 'On my soul, yes. . . . On my faith, no. . . . By Heaven! . . . . Or again:

'Oh, God, yes! . . . .

Oh, God, no! . . . . So help me . . . .

There is another kind of swearing and of cursing to which people give little thought-these are the oaths which are uttered by the heart. There are those who believe that because they are not actually said by the mouth, there is no harm in them. You are greatly mistaken in that, my friends. It may happen that someone does some damage to your land, or elsewhere, and you swear at him in your heart and curse him inwardly, saying: 'May the Devil make away with him! . . . . May the elements destroy him! . . . . May his food poison him! . . . . And you keep these thoughts in your heart for any length of time and you think that because you do not actually say them with your lips there is no harm in them. My good friends, this is a very serious sin, and you must confess it or you will be lost.

Alas, how few people know the state of their poor souls and how they appear in the eyes of God!

In the third place, we say that there are others even more guilty of this sin who swear, not only in respect of things which are true, but even in respect of things which are false. If you could understand how greatly your impiety and blasphemy insults God, you would never have the courage to commit this sin. You behave towards God as would the humblest slave who should say to the king:

'Sire, you must serve me as a false witness.

Does not that fill you with horror, my dear brethren? God says to us in Holy Scripture: Be holy because I am holy. Do not lie and do not cheat or wrong your neighbour, and do not perjure yourselves by taking the name of the Lord your God for a witness to a lie, and do not profane the name of the Lord. St. John Chrysostom tells us: If it is already a great crime to swear to something true, what is the enormity of the crime of the man who swears falsely to confirm a lie? The Holy Ghost tells us that he who utters lies will perish. The Prophet Zacharias assures us that the curse will come to the house of the person who swears to confirm a lie and that it will remain thereon until that house is overthrown and destroyed. St. Augustine tells us that perjury is a fearful crime and a ferocious beast which creates appalling havoc. And what about the people who even add to this sin? For there are those who will couple with their perjury an oath of execration by saying such things as: 'If that is not true, may I never see the face of God! . . . . May God damn me! . . . . May the Devil make away with me! . . . .

Unhappy creatures! If the good God were to take you at your word, where would you be? For how many years already would you have been burning in the flames of Hell? Tell me, my children, can you really imagine that a Christian could deliberately be guilty of such a crime, of such horror? No, my dear brethren, no, it is inconceivable conduct on the part of a Christian. You must examine your consciences as to whether you have had the determination to swear or to take a false oath and how many times you have had this thought-that is to say, how many times you have been disposed to do it. A great number of Christians do not give even a thought to this, although it is a serious sin. Yes, you will say to me, I thought of it, but then I did not do it But your heart did it, and since you were in the disposition to do it, you were guilty in the eyes of God. Alas, poor religion how little is known of you! We encounter in history a striking example of the punishment of those who swear false oaths. In the time of St. Narcissus, Bishop of Jerusalem, three young libertines, who were abandoned to impurity, horribly calumniated their holy bishop, accusing him of crimes of which they themselves were guilty.

They went before the judges and said that their bishop had committed such and such a sin, and they confirmed their testimony with the most appalling oaths. The first said: 'If I am not speaking the truth, let me be smothered. The second: 'If that is not true, I would be burned alive. The third: 'If that is not true, let me lose my eyes.

The justice of God was not slow in punishing them. The first was smothered and died horribly. In the case of the second, his house was set on fire by a burning brand from a bonfire in the town, and he was burned alive. The third, although he was punished, was happier than the others: he recognised his sin, did penance for it, and wept so much that he lost his sight Here is another example which is no less striking. We read in the history of the reign of St. Edward, King of England, that the Count Gondevin, who was the king's father-in-law, was so jealous and so proud that he could not get along with anyone in the king's court. One day the King accused him of having had a hand in his brother's death. 'If that is so, replied the Count, 'may this piece of bread choke me. With an open mind, the King took the piece of bread and made the Sign of the Cross over it. The other tried to eat the bread, but it stuck in his throat and choked him, and he died on the spot. You will agree with me, my dear brethren, after hearing these terrifying examples, that this sin must be very dreadful in the eyes of God for Him to want to punish it in so terrible a way. Yet there are fathers and mothers, masters and mistresses, who at every moment of the day have these words on their lips: 'Oh, what a dirty little swine! . . . . Ah, you little beast! . . . . Oh, you fool! . . . . I wish you'd die here and now, you annoy me so much! . . . . You couldn't be far enough away from me for my liking! . . . . You'll have a lot to answer for! . . . .

(And, while I think of it, being foul-mouthed has a very close connection with cursing, too.) Yes, my dear brethren, there are parents who have so little religion that such words are always on their lips. Alas, how many poor children are weak and feeble of soul, sour-vicious even-as a result of the curses that their fathers and mothers laid upon them! We read in history that there was a mother who said to her child: 'I wish you were dead, you are annoying me so much.

This unfortunate child fell dead at her feet.

Another mother said to her son: 'May the Devil take you! The child disappeared without anyone knowing where he had gone or what had become of him. Dear God, what tragedy! Tragedy for the child and for the mother! There once lived a man well respected for his steady living who, returning one day from a journey, called his servant in a very offhand manner, saying to him:

'Here, you, you old devil of a valet! Come and get my boots off! Immediately his boots began to draw themselves off without anyone touching them. He was absolutely terrified and started to cry out: 'Go away, Satan! It wasn't you I called, but my valet!

So much did he cry out that the Devil fled there and then and his boots stayed half pulled off. This instance shows us, my dear brethren, how closely the Devil hovers around us, waiting to cheat us and cause us to lose our souls whenever the opportunity presents itself. It was for this reason that, as we see, the first Christians had such a horror of the Devil that they did not even dare to pronounce his name. You should take great care, then, never to say it yourself and never to allow your children or your servants to say it either. If you do hear them saying is you must reprove them until you see that they have given up the habit altogether.

Now, my dear children, it is not only an evil thing to swear oneself, but it is also very wrong to make others swear. St. Augustine tells us that anyone who is the cause of another's swearing falsely in law is more guilty than someone who commits homicide because, he says, whoever kills a man kills his body only, whereas anyone who makes another swear falsely in law kills his soul. To give you an idea of the seriousness of this sin, I am going to show how guilty anyone is who foresees that people he intends to bring to law are going to perjure themselves. We read in history that there was a citizen of the town of Hippo, a man of some standing, but a little too attached to the things of this world. He decided to force a man who was in his debt to go to law. This wretch swore falsely, or in other words, he declared on oath that he owed nothing. The following night the man who had forced the law suit in order that he might be paid was himself brought before a tribunal where he saw a judge who spoke to him in a terrible and threatening voice and demanded to know why he had caused a man to perjure himself, why he should not have preferred to lose whatever was owed to him than to damn a soul. He was told, however, that since he had been given grace on this occasion, because of his works, he would be condemned to be beaten with rods. The following day his body was indeed covered with blood.

But, you may say to me, if we do not force people to swear in law, we shall lose our debts.

But would you rather lose someone's soul-and your own-than lose your money? Besides, my dear brethren, you may be very sure that if you make a sacrifice, in order not to offend God, He will not fail to recompense you in some other way. Meanwhile, this does not very often happen, but you must be on your guard against giving presents to or canvassing people, who are to testify against you in law, not to speak the truth; that way you would damn them and yourselves. If you have done that and someone has had a wrong judgment given against him because of your falsehood, you would be obliged to repair all the harm that has been done and to compensate the person concerned, whether in his pocket or in his reputation, and to the fullest extent that you possibly can; otherwise you will be damned. You must also contemplate whether you have even considered swearing falsely and how many times you have entertained such a thought. There are some who believe that because they have said nothing, they have not, therefore, done any harm. My good friends, although you did not actually say anything, you committed a sin, since you were disposed to do the wrong. Consider, too, whether you have not ever given bad advice to others. Someone says to you: 'I think I am going to be brought to court by So-and-So. What do you think about it?

I have a great mind not to say what I saw, so that he may not lose the action; the other has more than enough to pay the costs.

And yet at the same time I am doing something wrong.

You say to him: 'Ah, yes, but the wrong is not very great.

. . . . You would make him lose too much . . . .

If after that he perjures himself, and he himself has not enough to compensate the injured party, you are bound, because it was on your advice that the injury was done, to make the restitution yourself. Would you, my dear brethren, know what to do, both in law and in other affairs? Listen to Jesus Christ Himself when He tells us: 'And if a man will contendwith thee in the judgment, and take away thy coat, let go thy cloak also unto him, for that is more advantageous than going to law.

Alas, that the machinery of justice should be the cause of the commission of sin! How many souls indeed are damned by such false oaths, by hatreds, by cheating, and by vengeance! But think of those oaths, my dear brethren, which are most frequently uttered-which are uttered, indeed, at every hour of the day. If we tell something to someone and he does not believe us, we must needs swear to our statement with an oath.

Fathers and mothers, masters and mistresses, should be on their guard against this. It often happens that children or servants have committed some fault and they are urged to admit it. Both children and servants may have a fear of being smacked or rebuked, so they will swear any number of times that what is alleged is not true, 'may they never stir from that place if it is, and so on. It would be much more praiseworthy for those in authority to say nothing and to suffer any loss rather than make their subordinates damn themselves. Besides, where does that kind of thing get you? You all offend God, and you have nothing to show for it. What regret you would have, my dear brethren, if on the day of judgment you saw those souls damned because of some trifle or passing vanity of yours.

There are still others who swear or promise to do something or to give something to another without having the slightest intention of doing or giving it. Before they promise something, they had better consider whether they will be able to fulfil it.

You should never say, before promising something, 'If I don't do that now, may I never see God . . . . may I never stir from this place. Take care, my brethren! These sins are more horrible than you will ever understand. If, for example, during a fit of anger, you vowed to be revenged, it is quite clear that not only should you not do such a thing but that, on the contrary, you should ask pardon from God for having such a thought. The Holy Ghost tells us that anyone who swears will be punished. . . . Now, you may ask me, what is to be understood by that word blasphemy? . . . . This, my dear children, is so horrible a sin that it would not seem possible that Christians should ever have the courage to commit it. Blasphemy is a word which connotes the hating and cursing of infinite beauty, which explains why this sin directly attacks God. St. Augustine tells us: 'We blaspheme when we attribute to God anything which is not an attribute of God or which is not in keeping with Him, or if we dare to take from what would be in keeping with Him, or, finally, if we attribute to ourselves that which is in keeping with God and which belongs to Him alone.

I tell you, therefore, that we blaspheme:

1. When we say that God is not just in making some people so rich that they have everything in abundance while so many others are so wretched that they have difficulty in getting bread to eat.

2. When we say that He is not as good as people say, since He allows so many people to remain weak and despised by others while there are some who are loved and respected by everyone.

3. Or if we say that God does not see everything, that He does not know what is going on in the world.

4. If we say: 'If God shows mercy to So-and-So, He is not just because that man has done too much harm.

5. Or again, when we come up against some loss or setback and we lose our temper with God and say such things as: 'Ah, but I certainly have bad luck! God cannot do any more to me! I believe that He does not even know I am in the world, or if He does know, it is only so that He can make me suffer! It is also blasphemy to criticise the Blessed Virgin and the Saints by saying such things as: 'That one has not much power! I don't know how many prayers I have said to him (or her), and I have never got anything.

St. Thomas tells us that blasphemy is an insulting and outrageous utterance against God or the saints. This may be done in four ways:

1. By affirmation, as when we say: 'God is cruel and unjust to allow me to suffer so many wrongs, to allow anyone to calumniate me like that, to allow me to lose that money or this lawsuit. I am very unfortunate! Everything is going wrong with me. I cannot have anything, while everything is going well with otherpeople.

2. It is blasphemy to say that God is not all-powerful and that one can do anything without Him. It was blasphemy for Sennacherib, the King of the Assyrians, to besiege the town of Jerusalem, saying that in spite of God he would take the town.

He mocked at God, saying that He was not powerful enough to stop him from entering the town and putting it to fire and the sword. But God, in order to punish this wretched man and to show him that He was indeed all-powerful, sent an angel who in one single night killed one hundred and eighty thousand of his men. On the following morning, when the King saw his army massacred and did not know by whom, he was terrified and fled to Nineveh, where he himself was killed by his own two children.

3. It is blasphemy to bestow upon some creature that which is due God alone, like those unhappy creatures who will say to some sinful creature, who is the object of their passions: 'I love you with all the fervour of my heart. . . . I worship you. . . . l adore you. This is a sin which provokes horror, and yet is at least common enough in practice.

4. It is horrible blasphemy to damn something in the name of God.

This sin of blasphemy is so great and so hideous in the eyes of God that it draws down all sorts of evils upon the world. The Jews had such a horror of blasphemies that when they heard anyone blaspheming, they rent their garments. They did not dare even to pronounce the word but called it 'Benediction. The holy man Job had such fear that his children had blasphemed that he offered sacrifices to God in case they had . . . .

St. Augustine says that those who blaspheme Jesus Christ in Heaven are more cruel than those who crucified Him on earth.

The bad thief blasphemed Jesus Christ when He was on the Cross, saying: 'If thou be Christ, save thyself and us. The Prophet Nathan said to King David: 'Because thou hast given occasion to the enemies of the Lord to blaspheme, for this thing, the child that is born to thee shall surely die. God tells us that whoever blasphemes the name of the Lord shall die. We read in Holy Scripture that the people brought a man to Moses who had blasphemed. Moses consulted the Lord, who told him that he must have the man brought to a field and put to death, that is to say, stoned to death.

We can say that blasphemy is truly the language of Hell. St. Louis, King of France, had such a horror of this sin that he ordained that all blasphemers should be branded on the forehead. An important person from Paris, who had blasphemed, was brought to the King and several people interceded for him, but the King said that he would die himself in order to wipe out this dreadful sin, and he ordered that the man should be punished. The tongues of those who were wicked enough to commit this crime were cut out by order of the Emperor Justin. During the reign of Robert, the kingdom of France was overwhelmed by all kinds of evils, and God revealed to a Saint that while the blasphemies continued, the chastisements would continue, too. A law was enacted which condemned all those who blasphemed to have their tongues pierced with a red-hot iron for the first offence and ordered that on the second offence they should be executed. Be warned, my dear brethren, that if blasphemy reigns in your homes, all therein will perish. St. Augustine tells us that blasphemy is an even greater sin than perjury because, as he says, by perjury we take the name of God in witness of something which is false, whereas in blasphemy we are saying something false of God. What a crime is this! And who amongst us has ever fully understood it? St. Thomas, again, tells us that there is another kind of blasphemy against the Holy Ghost which can be committed in three ways: 1. By attributing to the Devil the works of Almighty God, as did the Jews when they said that Jesus Christ drove out devils in the name of the prince of devils, as did the tyrants and persecutors who attributed to the Devil and to magic the miracles performed by the saints.

It is blasphemy against the Holy Ghost, St. Augustine tells us, to die in final impenitence. Impenitence is a spirit of blasphemy, since the remission of our sins is achieved through love, which is the Holy Ghost. 3. We blaspheme when we perform actions which are directly opposed to the goodness of God-as when we despair of our salvation and yet are not willing to take the necessary steps to obtain it; as when we are angered because others receive more graces than we do. Take great care never to allow yourselves to fall into these kinds of sins because they are so very horrible! In this way we look upon Almighty God as unjust because He gives more to others than He does to us.

Have you never blasphemed, my dear brethren, by saying that Providence is only for the rich and the wicked? If something went wrong with your affairs, have you not blasphemed by saying: 'But what did I do to God more than anyone else that I should have so much to put up with?

What have you done, my friend? Lift up your eyes and you will see Him whom you have crucified. Have you not blasphemed, also, by saying that you were tempted beyond measure, that you could not do otherwise, that this was your lot? . . . . Well, my dear brethren, did you never think along these lines? . . . . So it is God who would have had you vicious, bad tempered, violent . . . . fornicators, adulterers, blasphemers! You do not believe in Original Sin, which dragged men down from the state of uprightness and justice in which we were all at first created!

It is stronger than you are. . . . But, my friends, did religion never come, then, to your aid to help you to understand all the corruption of Original Sin? And yet you dare, wretched sinner, to blaspheme against Him Who gave religion to you as the greatest gift which He could make you! Have you not also blasphemed against the Blessed Virgin and the saints? Have you not laughed at their virtues, at their penances and their miracles? Alas! In this evil century how many impious people do we not find who carry their impiousness to the point of actually scoffing at the Saints, who are in Heaven, and the just, who are on earth? How many are there who make fun of the austerities which the Saints practiced and who neither wish to serve God themselves nor tolerate that anyone else should serve Him either? Look again, my dear brethren, and see if you have uttered your swearing and your blasphemy to children. Unhappy people, what chastisements await you in the next life! What is the difference, you may ask me, between blasphemy and the repudiation of God? There is a very big difference, my dear brethren, between blasphemies and repudiations of God. Now in speaking about repudiation, I do not want to talk about those people who repudiate God by abandoning the true religion. We call such people renegades or apostates. But I do want to talk about those people who, when they are speaking, have the dreadful habit, whether in sudden vexation or real passion, of attacking the holy name of God. For example, someone who has lost on a sale or on a gamble will inveigh against God as if he wanted to convince himself that God was the cause of his misfortune. If something happens to you, it seems that God should bear the brunt of all the fury of your resentment, as if God were the cause of your loss or of the accident which befell you. Unhappy sinner! He Who created you from nothing, Who preserves you, and Who fills you continually with blessings and gifts-it is He whom you dare just the same to mock, to profane His holy name and to repudiate, while He, if He had been swayed solely by His justice, would long ago have consigned you to the flames of Hell. We see that anyone who has the misfortune to commit these very grave sins usually comes to a bad end. There is an account of a man who was very ill and reduced to dire want. A missionary went to his home to see him and to hear his Confession, and to him the sick man said: 'Father, God is punishing my outbursts of anger and rages, my blasphemies, and my repudiations of Him. I have been ill for quite a long time. I am very poor; all my wealth has come to a bad end. My children despise and abandon me; they are worthless because of the bad example I have given them. Already now for quite some time I have been suffering, lying here on this wretched bed. My tongue is all diseased and I cannot swallow anything without experiencing terrible agony. Alas, Father, I am very much afraid that after all this suffering in this world, I will still have to suffer in the next.

We see even in our own day that all those people who swear and profane the holy name of God almost always come to bad ends. Take good heed, my dear brethren, if you have this evil habit. You had better correct it, for fear that if you do not do penance for it in this world, you will be doing it in Hell. Never lose sight of the fact that your tongue should be employed in praying to God and in singing His praises. If you have the evil habit of swearing, you should often, in order to purify your lips, say the holy name of Jesus with great respect. Now perhaps you will ask me what is understood by cursing and the uttering of imprecations. It means, my dear brethren, cursing a person or a thing or an animal in moments of anger or despair. It is wishing to destroy him or to make him suffer. The Holy Ghost tells us that the person who has the ready curse in his mouth should greatly fear, lest God should grant him what he desires. There are some who have the Devil always on their tongues, who consign to him everything which annoys them.

When they are at work, if an animal does not go the way they want it to, they will curse it and consign it to the Devil. There are others who, when the weather or the children do not behave as they would wish, call down maledictions upon one or the other. . . . Do not ever forget that the Holy Ghost tells us that a curse uttered irresponsibly or carelessly will fall upon someone. St. Thomas tells us that if we utter a curse against someone, the sin is mortal if we desire whatever it is we say to happen to that person. St. Augustine tells us that a mother cursed her children- there were seven of them. They were all possessed by the Devil. Many children, who have been cursed by their parents, have been delicate and wretched throughout their lives. We read that there was once a mother whose daughter had put her into such a temper that she cried out:

'I wish your arm would wither on you! In fact, this child's arm did wither, almost immediately.

Married people should take great care never to utter these dreadful sayings to each other. There are some who, if they are unhappy in their homes, will curse their wives, their children, their parents, and all who in any way have any part in the marriage. Alas, my friends, the whole source of your unhappiness lies in yourself because you entered into marriage with a conscience quite steeped in sin. Think about that before Almighty God, and you will see that it is, in fact, the truth. Workers should never curse their work or those who make them work. Besides, in any event, your imprecations will not make your affairs go any the better. On the contrary, if you have some patience, if you know how to offer up all your difficulties to God, you will bring yourself much nearer to Heaven. Have you not also cursed the tools which serve you in your work, invoking maledictions upon them, your animals, and so on? That is the sort of thing, my dear brethren, which draws down all sorts of evils upon your animals, upon your labours, and upon your lands, which are often ravaged by hailstorms, by drenching rains, and by frosts. Have you not indeed cursed yourselves: 'Ah! I wish I had never seen the light of day. . . . I wish I had been born dead. . . . I wish I were back in oblivion.

Alas! These are terrible sins, and quite a large number of people never accuse themselves of them in Confession or ever think about them. I will tell you yet again that you must never curse your children, your animals, your work, or the weather because in cursing all these things, you are cursing what Almighty God does by His holy will. Children should take care never to give occasion to their parents to curse them, which is the greatest of all evils. Often a child who is cursed by his parents is cursed by Almighty God. When someone has done something to you which has angered you very much, now instead of wishing him to the Devil, you would do far more good by saying to him: 'May God bless you! Then you would be a genuinely good servant of God who returns good for evil. In connection with this Commandment, there yet remains to be said something in the matter of the vows which people make. You should be very careful never to make vows without taking proper counsel beforehand. There are some people who, when they are ill, dedicate themselves to all the saints and then later on do not go to the trouble to fulfil their promises. You should also be careful that you make these vows properly, that is to say, while you are in a state of grace. What a number of sins are committed in the matter of these vows! And the whole business, instead of pleasing God, can only offend Him! If you were to ask me why it is that there are nowadays so many who swear, who take false oaths, who utter frightful curses and imprecations and repudiate God, I would reply that these same people, who give themselves up to such horrible practices, are those who have neither faith, nor religion, nor conscience, nor virtue. These are the people who, to a certain extent, are abandoned by God. How much happier we should be if we had the good fortune to employ our tongues, which have been consecrated to God by holy Baptism, solely in prayer to God, Who is so good, so benevolent, and to sing His praises! Since it is for that purpose that God has given us a tongue, let us try, my dear brethren, to consecrate it to Him, so that after this life we shall have the happiness of going to Heaven to bless Him for all eternity. This is what I desire for you.

Robert Bellarmine, The seven words spoken by Christ on the cross, Bk 1.4[22]

Robert Bellarmine, The seven words spoken by Christ on the cross, Bk 1.4[22]

Published 1618.

Source: Robert Bellarmine. The 7 words. (n.d.). Clerus. Retrieved May 26, 2021, from http://www.clerus.org/bibliaclerusonline/EN/c0h.htm

We will now give ear to the answer of Christ: "Amen I say to thee, this day thou shalt be with Me in Paradise." The word "Amen" was used by Christ whenever He wished to make a solemn and serious announcement to His followers. St. Augustine has not hesitated to affirm that this word was, in the mouth of our Lord, a kind of oath. It could not indeed be an oath, according to the words of Christ: "But I say to you not to swear at all, but let your speech be yea, yea; no, no; and that which is over and above these is evil." (Mt 5,34-37). We cannot, therefore, conclude that our Lord swore an oath as often as He used the word Amen. Amen was a term frequently on His lips, and sometimes He not only prefaced His remarks with Amen, but with Amen, amen. So the remark of St. Augustine that the word Amen is not an oath, but a kind of oath, is perfectly just, for the meaning of the word is truly, verily, and when Christ says: Verily I say to you, He seriously means what He says, and consequently the expression has almost the same force as an oath. With great reason, therefore, did He thus address the thief; " Amen I say to you," that is, I assure you in the most solemn manner I can short of an oath; for the thief might have refused on three pleas to have given credit to the promise of Christ unless He had solemnly asseverated it. First, he might have refused credence on account of his unworthiness to be the recipient of so great a reward, and so high a favour. For who could have imagined that the thief would have been transferred on a sudden from a cross to a kingdom? Secondly he might have refused credence by reason of the person who made the promise, seeing that He was at the moment reduced to the extreme of want, weakness, and misfortune, and the thief might thus have argued to himself: If this man cannot do a favour to His friends during His lifetime, how will He be able to assist them after His death? Lastly, he might have refused credence by reason of the promise itself. Christ promised Paradise. Now the Jews interpreted the word Paradise in reference to the body and not to the soul, since they always used it in the sense of a terrestial Paradise. If our Lord had meant to say: This day thou shalt be with Me in a place of repose with Abraham, Isaac, and Jacob, the thief might easily have believed Him; but as He did not mean this, He therefore prefaced His promise with this assurance: "Amen I say to you."

Diodore of Tarsus, Commentary on Psalm 14 (LXX)

Diodore of Tarsus, Commentary on Psalm 14 (LXX)

Written c. 370-380 CE.

Source: Hill, Robert Charles, ed. Diodore of Tarsus: commentary on Psalms 1-51. WGRW No. 9. Society of Biblical Lit, 2005. p. 45.

In his eyes every evildoer is despised, whereas he honors those who fear the Lord (v. 4): whoever abhors the wicked, even if they are very rich, while honoring those who fear the Lord, even if they are very lowly and poor, will live in honor and respect. There is therefore need to consider how in the apparent reply of God complete instruction in virtue emerges, the intention being for a person firstly to attend to piety and righteousness, then to keep one's distance from all wicked behavior, and after this not to admire the deportment of the rich if piety does not accompany wealth. On the other hand, one should have especial regard for the poor provided they did not have a change of heart for the worse as a result of poverty and instead continued to be devoted to a godly way of life. He wants such a person not to have recourse to oaths, but if at some time forced to take one, not to swear falsely; he goes on, in fact, He makes an oath to his neighbor without breaking it. He next teaches that such a person should not be greedy or given to usury, saying in fact, He did not lend his money at interest (v. 5). His further wish is that such a person should also be careful about upright behavior in giving judgment and should not be partial to bribes, his further remark being, Or take bribes against the innocent, that is, He did not accept bribes to give an adverse verdict against the innocent and condemn him. His comment on all this as though coming equally from God, He who does this will never be moved.

Regula Cuiusdam Patris, 8

Regula Cuiusdam Patris, 8

Composed in the early 7th century for a Columbanian monastic group in Italy or France, following the death of Columbanus. 

Source: Diem, Albrecht, "Disputing Columbanus’s Heritage: The Regula cuiusdam patris (with a Translation of the Rule)," in Columbanus and the Peoples of Post-Roman Europe, ed. Alexander O'Hara, Oxford: Oxford University Press 2018, 259-306. 

Lying, swearing or idle talk are to be condemned by the entire body of the community. If there is a brother with whom any of these (behaviors) are discovered, he is to be sent to prison. Let him do penance until he is corrected from this vice, for a mouth that lies, kills the soul, and in the Gospel the Lord has prohibited swearing, with these words: For I tell you that you should not swear at all. Moreover he says: Men will give account at the Day of Judgment for every idle word that they will have spoken. And the Apostle says: Let no evil speech come out of our mouth, unless it is a speech valuable for the edification of faith so that it gives joy to those who hear. But if a brother, after being tested by the prison, is unable  to  avoid this vice, he is to be thrown out from the brothers and condemned.

Gregory IX, Decretals 2.24 De Iureiurando

Gregory IX, Decretals 2.24 De Iureiurando

Promulgated in 1234 CE.

Source: Corpus iuris canonici. Graz : Akademische Druck- u. Verlagsanstalt, 1959.Electronic reproduction. Vol 1-2. New York, N.Y. : Columbia University Libraries, 2007. [p.359 – 374]

De Iureiurando

Capitulum I.

Agi potest ad relaxationem iuramenti, cuius implementum turpitudinem continet ex parte suscipientis. H. d. quoad intellectum, et est casus notabilis. Abbas.

Gregorius III.

Ex administrationis (Et infra:) Quoniam igitur creditores ad usuras sibi solvendas in manifestum periculum animarum iuramento debitores adstringunt, nos eorum saluti volentes iuxta debitum officii nostri prospicere, et iniquum gravamen a debitoribus removere, et ab illis praecipue, qui se in auxilium dederunt ad succursum terrae Hierosolymitanae praestandum, universitati vestrae Mandamus, quatenus creditores ipsos ad iuramenta super usuris sibi solvendis praestita relaxanda sublato contradictionis et appellationis obstaculo ecclesiastica districtione cogatis.

Capitulum II.

Non valet iuramentum praestitum a praelato de non repetendis rebus ecclesiae. Vel sic: a iuramento meticuloso fit absolutio per iudicem ecclesiasticum.

Ex registro Gregorii.

Pervenit ad nos, Laudicensem episcopum ab Ar. comite rebus suis spoliatium, et ad nequitiae augmentum gladiis iurare compulsum, quod non repeteret sic ablata et huius tanti sceleris veniam sibi impertiri rogat. Cognita igitur contumelia, sibi in beato Petro illata, valde doluimus, asserentes, ipsum episcopum nullius iuramenti vinculis super hoc posse constringi, quern tamen apostolica auctoritate absolvimus, qui nefandissima coactione iuravit. [Dat. Romae III. Kal. Febr. Ind. III. 1080.]

Capitulum III.

Non deierat qui iuramenti implementum in melius commutat, et non adstringitur quis iuramento ad implendum quod iuravit, si ab alia parte non impletur, cuius respectu praebuit iuramentum.

Idem Regi Francorum.

Pervenit ad nos, quod, quum iam pridem ad partes Alverniae, etc. (Et infra:) Non enim propositum aut promissum infringit qui in melius illud commutat. Nec tu ei, etiamsi praescriptum promissum tuum iuramento vel fidei obligatione interposita conditione firmasses, aliquatenus teneris, si constat, eum conditioni minime paruisse.

Capitulum IV.

Ponitur forma iuramenti septem capitula continens, secundum quam iurant Papae episcopi; sed hodie omnes recipientes dignitatem a Papa sibi iurant. Hoc sit pro summario et divisione.

Idem Petro Subdiacono.

Ego N. episcopus ab hac hora in antea fidelis ero sancto Petro, sanctaeque apostolicae Romanae ecclesiae, dominoque meo Papae C. eiusque successoribus canonice intrantibus. Non ero neque in consilio neque in facto, ut vitam perdat aut membrum, vel capiatur mala captione. Consilium quod mini aut per se, aut per literas, aut per nuncium manifestabit, ad eius damnum nulli pandam. Papatum Romanae ecclesiae et regulas sanctorum Patrum adiutor ero ad defendendum et retinendum, salvo ordine meo, contra omnes homines. Vocatus ad synodum veniam, nisi praepeditus fuero canonica praepeditione. Legatum apostolicae sedis, quern certum legatum esse cognovero, in eundo et redeundo honorifice tractabo, et in suis necessitatibus adiuvabo. Apostolorum limina singulis annis aut per me aut per certum nuncium meum visitabo, nisi eorum absolvar licentia. Sic me Deus adiuvet et haec sancta evangelia.

Capitulum V.

Non tenetur clericus episcopo suo obedientiae iuramentum praestare, nisi ratione administrationis sibi concessae.

Urbanus Papa.

Nullus episcopus clericos suos, nisi forte quibus ecclesiasticarum rerum commissa fuerit dispensatio, sibi iurare compellat.

Capitulum VI.

Qui se obligavit ad usuras solvendas, solvere non cogitur, nisi iuraverit; quo casu cogitur, sed repetit.

Alexander III. Episcopo Vigiliensi.

Debitores autem ad solvendas usuras, in quibus se obligaverant, cogi non debent, nisi eas iuramento solvere teneantur. Si vero de ipsarum solutione iuraverint cogendi sunt Domino reddere iuramentum, ut a creditoribus solvantur. Et quum usurae solutae fuerint, creditores ad eas restituendas sunt ecclesiastica severitate, si necesse fuerit, compellendi.

Capitulum VII.

Debitor, qui iuravit, creditori nullum gravamen super re pignorata inferre, donec solverit debitum, non auditur repetens pignus, volendo compensare fructus in sortem; sed debet prius debitum integraliter solvere, et demum rem cum fructibus inde perceptis exposcere. H. d. et est casus notabilis.

Idem Rothomagensi Archiepiscopo et eius Suffraganeis.

Ad nostram noveritis audientiam pervenisse, quod, quum Petrus de Neasdem tempore guerrae, quae fuit inter carissimum filium nostrum Henricum illustrem Anglorum regem et filios eius, quibusdam hominibus provinciae regni Francorum certam summam pecuniae mutuasset, quasdam ab eis possessiones et reditus recepit in pignore, ipsos sub iuramenti religione sibi adstringens, quod super possessionibus et reditibus illis, donec solverent sibi pecuniam mutuatam, nullum ei gravamen vel molestiam inferrent. Licet autem de possessionibus illis et reditibus praefatis nondum sortem suam, sicut asserit, deductis expensis receperit, quia tu tamen, frater archiepiscope, eum propter hoc excommunicationis vinculo adstrinxisti, +exinde cogimur literas vobis nostras destinare, praesertim, quum ipse sicut asserit, [sua] velit esse sorte contentus. Ideoque fraternitati vestrae per apostolica scripta praecipiendo mandamus, quatenus, recepta a praefato P. sufficienti cautione, quod exinde vestro debeat parere mandato, contradictione et appellatione cessante, a sententia, qua tenetur, penitus auctoritate nostra, absolvatis eundem, et deinde debitores eius, qui sibi praedictas possessiones et reditus contra iuramentum suum subtraxisse dicuntur, si ita est, eos ecclesiastica censura cogatis, ut haec eidem P. dilatione et appellatione cessante restituant, nec sibi de cetero contra iuramentum suum molestias inferant, donec ei pecunia persolvatur, quia non est tutum cuilibet, sed periculosum potius religionem infringere iuramenti. Quum autem ei pecuniam suam, sicut iuraverunt, persolverint, vos ipsum ad restituendum, quicquid eum vobis deductis expensis ultra sortem recepisse constiterit, studiose monere et diligenter inducere studeatis, et, si commonitus id non fecerit, in eandem excommunicationis sententiam remota appellatione reducatis eundem, quia, sicut periculosum est debitoribus suum infringere iuramentum, ita non minus periculosum est creditoribus detinere quod pro usuris receperint, quum sit usurarium crimen detestabile et horrendum plurimum, et utriusque testamenti pagina condemnatum.

Capitulum VIII.

Si iuramentum per metum extortum servari potest sine interitu salutis aeternae, servandum est; ecclesia tamen Romana consuevit a tali iuramento absolvere.

Idem Senonensi Archiepiscopo.

Si vero aliquis quemquam gravissimo metu sub religione iuramenti suum ius refutare coegerit, ipsumque sibi retinuerit, quia nos consulere voluisti, an alter eorum, vel neuter id habere debeat: hoc tibi duximus respondendum, quod non est tutum, quemlibet contra iuramentum suum venire, nisi tale sit iuramentum, quod servatum vergat in interitum salutis aeternae. Nec nos alicui ex responsione nostra dare materiam volumus veniendi contra iuramentum proprium, ne auctores periurii esse videamur. Verum aliquando in Romana ecclesia a pluribus praedecessoribus nostris factum esse recolitur, quod clerici, qui coacti ministerium ecclesiae abiurarunt, de iuramento absolutionis beneficium meruerunt, et ad coercendam iniquitatem eorum, qui ecclesiasticos viros ad praestandum illud iuramentum compulerant, permissi sunt in eadem ecclesia ministrare.

Capitulum IX.

Monachi, qui pro debito monasterii iurant stare in obstagio, et fideiussores, qui iuraverunt creditorem indemnem servare, iuramenta servare coguntur.

Idem Sardinensibus Episcopis.

Ex rescripto quodam, quod nobis est praesentatum, manifeste nobis innotuit, R. quondam abbatem Tremensem cum Petro super summa octo millium solidorum taliter convenisse (Et infra:) Super haec praedictus abbas quosdam ex monachis obsides dedit, qui de observanda conventione iuraverunt, ut, si ipsi deficerent, alii monachi loco eorum in obstagio ponerentur. Insuper, si fidem dicti monachi non servarent, abbas dedit eidem V. et eius uxorem fideiussores, qui similiter fidem praestitisse dicuntur. Ideoque mandamus, quatenus tam abbatem quam monachos, quam V. et uxorem ipsius studiose monere curetis, ut, sicut iurarunt, eandem conventionem faciant adimpleri, alioquin eidem abbati et monachis ingressum interdicatis ecclesiae, et in terra praefati V. et uxoris eiusdem usque ad dignam satisfactionem inhibeatis divina officia celebrari.

Capitulum X.

Periurus est et ab ecclesia removendus qui non necessitate, sed voluntate venit contra licitum iuramentum.

Idem Lundonensi et Vigoriensi Episcopis.

Querelam R. canonici Linconiensis ecclesiae accepimus, quod, quum V. Salvagius nomine clericus ei duos Bisantios nomine ecclesiae de Statera annis plurimis persolvisset, et se illos annuatim sibi soluturum interposito sacramento firmasset, contempta religione iuramenti iam per biennium ab huiusmodi pensionis solutione cessavit. Quoniam igitur non merentur ecclesias regere, qui sunt crimine periurii irretiti, fraternitati vestrae per apostolica scripta praecipiendo mandamus, quatenus partes ante vestram praesentiam convocetis, et super his rei veritatem curetis diligentius inquirere, et, si vobis constiterit, memoratum V. contra iuramentum suum non necessitate, sed voluntate ab eiusdem pensionis solutione cessasse, ipsum a praescripta ecclesia auctoritate nostra contradictione et appellatione cessante removentes, eam praefato R. restituere minime differatis, ipsumque faciatis eam pacifice possidere.

Capitulum XI.

Si praesentatus iurat praesentanti de antiquo censu augendo, et postea contrarium iurat instituenti, valet secundum, et non primum; tamen ab ecclesia removetur.

Lucius III. Norvicensi Episcopo.

Tua nos duxit fraternitas consulendos, cui standum sit iuramento, quum clericos quosdam religiosi iurisiurandi religione constringunt ad maiorem solito pensionem solvendam, vel praestandum aliquid [nomine] beneficii praeter solitam pensionem; quum autem instituuntur abepiscopis, iurant, quod antiquam pensionem et solitam non augebunt. Tuae igitur consultationi breviter respondemus, quod, quum posterius iuramentum ratione et Lateranensis concilii auctoritate iuvetur, primo praeiudicat, quod de cupiditate processit. Ceterum iustum est, ut clerici [sic perplexi] pro periurio, quod vitare non possunt, ab ecclesiis perpetuo excludantur.

Capitulum XII.

Episcopi de periurio gravius quam alii sunt puniendi. H. d. - §. 1. Illicitum est iuramentum de non praebendo subsidium coniuncto. H. d.

Urbanus III. Archiepiscopo Pisano.

Quum quidam (Et infra: cf. c. 8. de temp. ord. I. 11.) Consultationi tuae taliter respondemus, quod in episcopos, qui suum transgressi sunt iuramentum, est tanto gravius vindicandum, quanto maiori praeeminent dignitate, et eorum exemplo facilius alii poterunt ad similia provocari. (Et infra: cf. c. 8. de temp. ord. I. 11.) §. 1. Illi vero, qui iurant, non loqui patri vel matri vel sorori vel fratri, aut eis humanitatis subsidium non exhibere, absolvendi sunt ab illius observantia iuramenti, quum illicitum sit et omni contrarium rationi; iniuncta tamen eis de hoc, quod male iuraverant poenitentia competenti.

Capitulum XIII.

Non valet iuramentum monachi claustrum abiurautis, et sibi de hoc gravis poenitentia imponitiur.

Idem.

Sicut ex literis tuae discretionis cognovimus, R. prior monasterii tui lator praesentium iracundiae calore succensus praecipitato mentis instinctu temerario iuramento firmavit, quod in claustro eiusdem monasterii, quo se vinculo professionis adstrinxit, non esset cum G. monacho ulterius moraturus. +Quaerenti ergo tibi, quid super hoc circa eundem monachum. sit agendum, Respondemus, quod, quum beatus Benedictus in regula sua, quam fere omnes monachi profitentur, iurare omnino prohibeat, non licuit monacho supra dicto temerarium iuramentum facere; maxime quum fidem professionis frangeret, et stabilitatis suae propositum evacuaret. Ideoque circa eum tua sollicitudo provideat, quod talis ei poenitentia iniungatur, per quam omnipotenti Deo de suscepto in vanum eius nomine satisfaciat, ut alius quilibet exemplo eius deterritus simile aliquid facere pertimescat; ipse vero in claustro, quod licite abiurare non potuit, cum stabilitate perpetua suam poenitentiam exsequatur, ita tamen, ne ex eo, quod ad praesentiam nostram accessit, solita regularis beneficii portione privetur.

Capitulum XIV.

Vasallus, qui iuravit praelato, successoribus iurare non cogitur.

Clemens III.

Veritatis amica simplicitas +nullis verborum fallaciis, nullis appetit ambiguitatum involucris obfuscari. [Frequenter igitur est necesse, ut quae minus plene dicta videntur, et ambiguitis scrupulos pussent sane dicta generare, explanatione veridica clarius elucescant.] Ea propter, carissime in Domino fili, audito, quod in magnitudinis tuae praesentia quaestio mota fuerit, utrum ex nostri tenore rescripti colligeretur, quod singuli heredum tuorum singulis nostris successoribus fidelitatis praestare debeant et hominii iuramentum, intellecta etiam expositione dilectorum filiorum nostrorum A. tit. S. crucis in Hierusalem et P. tit. S. Laurentii in Damaso presbyterorum cardinalium apostolicae sedis legatorum, quae ad nos fuit sub sigillorum suorum testificatione transmissa, a sano eorundem intellectu nolentes aliquatenus dissentire, serenitati regiae duximus intimandum, quod, quum intentio nostra sit nil intolerabile tibi [tuisque] heredibus imponere, taliter in hoc articulo tibi Respondemus, ut heredes tui, qui nobis vel alicui successorum nostrorum iuraverunt, aliis [postea] iurare minime compellantur; catholicis tamen successoribus nostris, qui pro tempore fuerint, et homagii et fidelitatis puritatem, nihilominus ac si iurassent, omni tempore teneantur absque tergiversatione aliqua fideliter observare, nisi forte alicui eorum, sicut personae tuae fuerit hominium de benignitate sedis apostolicae relaxatum; qui tamen non se propterea credat a fidelitatis suae observatione immunem. [Dat. Laterani.]

Capitulum XV.

A iuramento per metum extorto ecclesia solet absolvere, et eius transgressores ut peccantes mortaliter non puniuntur.

Coelestinus III.

Verum in ea quaestione, quae praeter hoc quinto loco ponitur, an scilicet a sacramenti vinculo absolvantur qui illud inviti pro vita et rebus servandis fecerunt, morem ecclesiae nostrae prosequentes nihil aliud arbitramur, quam quod antecessores nostri Romani Pontifices Zacharias, Gelasius, Gregorius VII. et Urbanus II. atque alii arbitrati fuisse noscuntur, qui tales a iuramenti nexibus absolverunt. Ceterum ut agatur consultius et ab eis auferatur materia deierandi, non eis ita expresse dicatur, ut iuramenta non servent, sed, si non ea attenderint, non ob hoc sunt tanquam pro mortali crimine puniendi.

Capitulum XVI.

Si is, cuius mandato stare iuravi, aliquid inihi praecipit contra iuramentum per me prius licite factum, illud servare non teneor. H. d. Inhaerendo verbis literae.

Innocentius III. H. et S. et M. Civibus Venetis.

Veniens ad praesentiam nostram dilectus filius A. [Mengun] lator praesentium humili relatione nobis exposuit, quod, quum olim fuisset in praesentia dilecti filii nobilis viri ducis Veneti cum pluribus aliis constitutus pro multarum discussione causarum, cum M. Maurien. alternatim convicia inferendo certavit. Propter quod quum graves inimicitias incurrisset, et vos et alii parentes vestri propter hoc fuissetis vehementius excitati, quidam, qui partis utriusque amatores exstiterant, se in medium ingerentes turbationem illam ad pacem studuerunt et concordiam revocare, suggesserunt praedicto A., ut in satisfactione iniuriarum vestro iuraret obedire mandato. Quumque idem non crederet, se tale quid commisisse, propter quod ei aliquod grave deberet imponi, iuramentumque illud sub tali confidentia praestitisset, ipsi statim sub iuramenti debito praecepistis, ut a festo beati Michaelis proxime praeterito in antea nunquam curiam dicti ducis intraret, nisi tunc, quum omnes per edictum ipsius generaliter ad curiam vocarentur, aut nisi per nobilem virum Rogerium comitem et M. Mauricen., qui absentes esse dicuntur, ipsum contingeret relaxari. Verum quia idem A., qui, sicut asserit, dicti ducis est consiliarius, et in iure suo multis ecclesiis, quarum est advocatus, ex promisso tenetur adesse, nequaquam taliter iuravisset, si mandatum illud sibi contrarium praescivisset, praesertim quum animae suae timeat obviare saluti, per apostolica [vobis] scripta mandamus, quatenus mandatum ipsum pro vestrarum remedio animarum penitus revocetis. Quodsi mandatum ipsum aut nolueritis, aut nequiveritis revocare, noveritis, nos venerabili fratri nostro patriarchae Grandensi mandasse, ut, si mandatum illud priori iuramento licite facto repugnet, ipsum auctoritate nostra denunciet non servandum. [Dat. ap. Civitatem Castellanam IV. Id. Oct. 1198.]

Capitulum XVII.

Qui iuravit ecclesiam defendere, et requisitus sine iusta causa recusat, periurus est, nec eum defendit appellatio.

Idem Magistro Apollinari.

Brevi sedem apostolicam sciscitatus es quaestione, utrum ille, qui iura alicuius ecclesiae servare, ac pro posse defendere iuramento tenetur, si necessitate imminente super hoc sub iuramenti debito requisitus fuerit, et nolens hoc facere ad sedem apostolicam duxerit appellandum, periurii reatum incurrat. Nos autem quaestioni tuae taliter Respondemus, quod in hoc articulo appellantem a periurio talis appellatio non excusat, immo, nisi aliqua difficultas exsistat, propter quam requisitus non possit ecclesiae subvenire, culpa periurii potius irretitur. [Dat. Lat. XII. Kal. Nov. 1198.]

Capitulum XVIII.

Iurans scienter illicitum, non indiget absolutione, sed tenetur illud non observare. Si vero iuravit ignoranter, debet illud observare, si aliquo licito modo est observabile. Si autem iuravit licitum quod putabat illicitum, debet observare iuramentum, sed de animo depravato aget poenitentiam.

Idem illustri Regi Aragoniae.

Quanto personam tuam +inter alios principes Christianos sinceriori caritate diligimus, tanto serenitati regiae diligentiori sollicitudine volumus praecavere, ne quid ei, quod absit, immineat, quod vel in periculum animae, aut detrimentum terrae valeat redundare. Ex tenore siquidem literarum tuarum et plurium praelatorum, nec non et aliorum multorum in regno tuo consistentium nobis innotuit, quod, quum adversus inimicos Christianitatis, qui prae magnitudine suae potentiae terram Hispaniae tunc temporis occupabant, in auxilium carissimi in Christo filii nostri Castellae regis illustris cum armatorum multitudine festinares, Quidam consiliarii tui, quin immo potius deceptores, tuum animum induxerunt, ut iurares irrequisito assensu populi usque ad certum tempus patris tui conservare monetam, quae tamen circa mortem eius fuerat legitimo pondere defraudata. Quum autem eadem moneta adeo sit diminuta et minoris valoris effecta, quod grave propter hoc scandalum in populo generatur, tu quod egeras indiscrete cupiens revocare, ac necessitati populi satisfacere, ab observatione iuramenti praedicti, ex quo tibi et regno tuo metuis grave periculum imminere, postulasti suppliciter a nobis absolvi. Super quo diligens indagator veritate comperta potuisset facile intueri, quod non tam erat absolutio necessaria, quam interpretatio requirenda, quoniam, quum iuramentum fecisti, monetam aut falsam, aut legitimam esse credebas. Si falsam, quod de regia serenitate non credimus, iuramentum fuisset illicitum et nullatenus observandum, et pro eo esset tibi poenitentia iniungenda, quum iuramentum non, ut esset iniquitatis vinculum, fuerit institutum. Si vero ipsam legitimam esse credebas, iuramentum licitum fuit et usquequaque servandum. Et ut irreprehensibiliter observetur, consulimus et mandamus, ut reprobata moneta, quae a legitimo pondere fuerat defraudata, alia sub nomine patris tui moneta cudatur, quam ad legitimum pondus reducas, secundum eum statum, quem tempore patris tui habuit meliorem, ita, quod [et] antiqua moneta, quae ab illo statu falsata non fuerat, cum ea pariter expendatur, per quod et dispendium vitari poterit, et iuramentum servari. Verumtamen si forte monetam ipsam in praestatione iuramenti credebas a legitimo pondere diminutam, et tua super hoc conscientia te remordeat, venerabili fratri nostro Caesaraugustano episcopo, cui super hoc scribimus, tuum humiliter confitere peccatum, et satisfactionem iniunctam tibi pro illicito iuramento devote suscipias et studeas adimplere. [Dat. Lat. Non. Apr. 1199.]

Capitulum XIX.

Non valet iuramentum praestitum in praeiudicium iuris superioris.

Idem Consulibus et Populo Tudertino.

Venientes nuper ad sedem apostolicam dilectos filios consules vestros benigne recepimus et super his, quae ad nos de vobis saepius referuntur, et commonere paterne curavimus, et aliquantulum aspere convenire. Quum enim appellationibus interpositis ad apostolicam sedem teneamini humiliter et devote deferre, quum et leges etiam saeculares post sententiam beneficium appellationis non denegent aggravatis, vos, id minus, quam vos decent, attendentes, sententias appellatione suspensas exsecutioni mandatis, et gravatis in contemptum sedis apostolicae appellantes. Verum iidem consules nobis ad excusationem vestram exponere curaverunt, quod, quum aliqui vestrum vocantur ad officium consulatus, firmant proprio sacramento, quod super mutuis et plagiariis secundum vestrae civitatis consuetudinem iudicabunt, et infra XXVIII dies quae iudicaverunt exsequentur. Unde salvo huiusmodi iuramento vos non posse super his appellationibus deferre dicebant. Quia vero non minus iudices secundum leges, quam consules vestri secundum consuetudinem vestrae civitatis iudicare iurarunt, et ideo, sicut iudices contra leges, sic et consules vestri contra consuetudinem possent subditos aggravare, ne in his etiam videamur deesse gravatis, universitati vestrae per apostolica scripta mandamus atque praecipimus, quatenus, quum approbatus consuetudines vestras servari velimus, appellationibus ad nos interpositis deferatis humiliter et devote, quum praedictum iuramentum vos excusare non possit, in quo debet intelligi ius superioris exceptum. Quum ergo, sicut accepimus, postquam dilectus filius S. lator praesentium ad sedem apostolicam a sententia G. iudicis appellavit, sententiam ipsam duxeritis exsecutioni mandandam, in possessionem rerum, de quibus quaestio vertebatur, appellantis adversarium inducentes, volumus nihilominus et mandamus, ut possessionem ipsam restituatis eidem; alioquin noveritis, nos venerabili fratri nostro episcopo Nucerino per apostolica scripta mandasse, ut vos ad id monitione praemissa ecclesiastica censura appellatione remota compellat. [Dat. Laterani. 1200.]

Capitulum XX.

Iurans usuras non repetere, potest iuramento non obstante ex nova causa repetere. H. d. secundum intellectum notabiliorem.

Idem Pisano Archiepiscopo.

Ad nostram noveris audientiam pervenisse, quod, quum I. Pellar. et G. filius eius Petro Soctan. usuras non modicas persolvissent, praestito iuramento firmaverunt, quod nec per se, nec per alium praedictas usuras repeterent, vel apud ecclesiasticum iudicem seu etiam saecularem super his deponerent quaestionem. Quumque creditor ipse in mortis articulo constitutus condiderit testamentum, suis praecepit heredibus, ut omnibus, qui rationabiliter probarent, se dedisse usuras eidem, ipsas eis restituere procurarent. Unde quum praedicti I. et G. usuras repetere non attentent propter huiusmodi iuramentum, et heredes praedicti P. eis negligant satisfacere de usuris, ideo fraternitati tuae per apostolica scripta mandamus, quatenus sub poena excommunicationis publice in ecclesia proponi facias vel proponas, ut qui super hoc noverint veritatem procedant ad testimonium proferendum, et, si per dicta testium vel alia documenta tibi legitime constiterit de praemissis, heredes illius ut usuras, quas a praedictis I. et G. pater eorum accepit, restituant universas, monitione praemissa ecclesiastica censura appellatione remota compellas. [Dat. Rom. ap. S. Petr. Id. Mart. 1205.]

Capitulum XXI.

Iuramentum generale debet ita intelligi, si fieri potest, ut non obviet iuri; alias tanquam temerarium non obligat contra iuris observantiam.

Idem Neapolitano Archiepiscopo.

Ad nostram noveris audientiam pervenisse, quod dudum a te quasi per extorsionem tale fuit praestitum iuramentum, quod in omni causa deberes ordinem iudiciarium observare. Verum quoniam secundum traditiones canonicas manifesta accusatione non indigent, nec in eis est ordo iudiciarius observandus, qui debet in aliis observari, nec tu, quando sub praemisso tenore iurasti, habebas in mente, ut propterea venires contra canonicas sanctiones, alioquin non iuramentum, sed periurium potius exstitisset, nec esset aliqua ratione servandum, nos iuramentum tuum benignius interpretari volentes, ita, quod consonet canonicis institutis, fraternitati tuae auctoritate praesentium intimamus, quod in manifestis et notoriis ratione iuramenti praemissi non credimus te teneri servare subtilitatem ordinis iudiciarii, quam in his non servari per omnia ipsa quoque iuris ratio postulat et requirit. Unde videbitur nec immerito subtiliter intuenti de ordine iudiciorum procedere, ut in praemissis non per omnia ordo iudiciarius observetur, quanquam et secundum approbatum intellectum scripturae divinae recte possit intelligi, quod iurasti, ut in omnibus causis ordinem iudiciarium observares, in illis videlicet, in quibus est ordo iudiciarius observandus. Sic ergo faciens et iuramenti tenorem servabis, et instituta canonica non omittes. [Dat. Lat. XVIII. Kal. Dec. 1198.]

Capitulum XXII.

Si unum iuramentum uni debitum alteri praestatur, illicitum est, et eo non obstante cui debetur praestandum est.

Idem Iudici Carolitano.

Ea te credimus discretione vigere, ut intelligas per te ipsum, quod onus non remittitur, sed augetur, quum cuiquam improvide solvitur quod alii ex debito est praestandum. Sane, quum venerabilis pater noster archiepiscopus Turritanus a te nomine nostro iuramentum fidelitatis, sicut a nobis mandatum acceperat, exegisset, illud exhibere in eius manibus distulisti, asserens, quod venerabili fratri nostro Pisano archiepiscopo salvo apostolicae sedis honore huiusmodi praestiteras iuramentum. Quum igitur nobis et ecclesiae Romanae fidelitatem facere tenearis, sicut tua etiam prudentia recognoscit, si praestitum iuramentum ei, quod a te nobis tanquam debitum est praestandum, contrarium reputes, illud illicitum iudicabis, et, illicito non obstante, quod licite, immo ex debito petitur, exhibebis, vel, si praestitum praestando contrarium non exsistit, illud sine difficultate praestabis. Monemus igitur nobilitatem tuam et exhortamur attentius, et per apostolica [tibi] scripta mandamus atque praecipimus, quatenus omni excusatione et occasione cessante in manibus eiusdem archiepiscopi fidelitatis nobis et ecclesiae Romanae exhibeas iuramentum. [Dat. Ferentini XVII. Kal. Oct. 1203.]

Capitulum XXIII.

Qui iuravit stare mandato alicuius, non tenetur parere, si praecipit illicita, ut quod filium exheredet, vel uxorem abiuret.

Idem Alatrino Episcopo.

Quintavallis vicarius nostris auribus intimavit, quod, quum olim filiae suae cum Giborga et Venetia filiabus Ioannis Bertii ad verba etiam ad verbera devenissent, idem Quintavallis pro offensa, quam filiae ipsius aliis mulieribus irrogarant satisfacere cupiens de consilio convicinorum mulieribus illis et consanguineis, suis, quod pro offensa earum mandato pareret praestitit iuramentum, quae ab ipso iuramento recepto tale illi sub debito iuramenti dedere mandatum, quod, si quando filii vel filiae aut uxor illius aliquod factum vel verbum contumeliosum mulieribus illis obiicerent, idem Quintavallis et filias et filios suos exheredaret, et a se propriam removeret uxorem. Quocirca fraternitati tuae per apostolica scripta mandamus, quatenus inquiras de praemissis diligentius veritatem, et, si rem noveris ita esse, quum licitum fuerit iuramentum, sed mandatum illicitum, praedictis filiabus Ioannis Bertii, ut revocent mandatum illud, iniungas; alioquin eum ad mandati observationem illius auctoritate nostra suffultus denuncies non teneri. [Dat. Anagniae III. Non. Febr. 1204.]

Capitulum XXIV.

Ex causa levi et temeraria coniuges etiam quoad torum et mutuam cohabitationem se separare non possunt, etiam cum iuramenti interpositione.

Idem Archiepiscopo Terraconensi.

Tua nos duxit fraternitas consulendos, quid tibi super hoc articulo sit faciendum, videlicet quod B. de Bella loco et A. uxor eius olim adinvicem iuraverunt, se nunquam mutuo petituros; idem vero nunc repetit illam instanter, ea e contrario affirmante, quod, prius se faceret Sarracenam et perderet animam suum, quam rediret ad eum; +sed adulterum, cui adhaesit, postquam recessit ab eo, libenter dimitteret, et castitatem promitteret, et iuraret. Nos igitur fraternitati tuae super hoc respondentes, per apostolica tibi scripta mandamus, quatenus utrumque ad continentiam servandam moneas attentius et inducas. Quam si promittere voluerint et servare, utrumque dimittas sine alio commorari. Alioquin, si vir noluerit continere, tu illam, ut revertatur ad ipsum, et tanquam uxor cum viro moretur, per excommunicationis sententiam appellatione remota compellas, quum et temerarium fuerit huiusmodi iuramentum, et adulterium utrinque sit commissum. [Dat. Ferentini XII. Kal. Iul. 1203.]

Capitulum XXV.

Is, qui iuravit cum muliere contrahere, propter supervenientem fornicationem vel deformitatem eam repellere potest; propter praecedentem non. H. d. - (Illud autem etc.:) Si vir iuravit non accusare uxorem, temerarium est iuramentum. Sed si specialiter de adulterio hoc iuravit, denunciare poterit; sed accusare non debet.

Idem Genuensi Archiepiscopo.

Quemadmodum, si vir mulieri iurasset, quando contraxit cum illa, quod eam semper pro legitima uxore teneret, ipse quidem pro fornicatione, quam mulier antea commisisset, non posset eam dimittere, sed pro fornicatione, quam postea perpetraret eam dimittere posset non obstante huiusmodi iuramento, quoniam in eo talis erat subintelligenda conditio, si videlicet in legem coniugii illa non peccaret, ita, si quis iuraverit, se ducturum aliquam in uxorem, ipse profecto non potest ei fornicationem opponere praecedentem, sed subsequentem ei potest opponere, ut illam non ducat in coniugem, quia in illo iuramento talis debet conditio subintelligi, si videlicet illa contra regulam desponsationis non venerit. Alioquin si post huiusmodi iuramentum publica meretrix fieret, teneretur eam ducere in uxorem, quod est prorsus absurdum. Nam si post contractum coniugium vir propter fornicationem licite potest uxorem a sua cohabitatione dimittere, longe fortius ante coniugium celebratum propter eandem causam sponsus licite potest in suam cohabitationem non admittere sponsam, quia turpius eiicitur quam non admittitur hospes, non obstante in alterutro casu vinculo iuramenti, quod quidem propter subintelligendam conditionem est tale, ut is, qui iuravit, ad utrumque sine transgressione se possit habere. Quod si post huiusmodi iuramentum mulier fieret non solum leprosa, sed etiam paralytica, vel oculos vel nasum amitteret, seu quicquam ei turpius evenerit, numquid vir teneretur eam ducere in uxorem? Profecto ductam non posset dimittere. Sed numquid non ductam admittere teneretur, quamvis interdum contractum non dirimat, quod impedit contrahendum? Illud autem iuramentum est proculdubio temerarium, si vir iuret uxori, quod eam super nullo crimine accusabit, quia, si mulier fierit infidelis, et nollet cohabitare viro absque contumelia creatoris, vel ut illum pertraheret ad infidelitatis errorem, tunc vir incunctanter deberet illam impetere apud iudicem suum, ut eam, nisi penitus resipisceret, omnino dimitteret, secundum canonicas sanctiones. Quodsi expresse iurasset, quod eam super adulterio non impeteret, essetne servandum huiusmodi iuramentum, quum scriptura testetur, quod patronus est turpitudinis qui celat crimen uxoris, et secundum regulam evangelii, si primo et secundo correcta resipiscere nollet, dicendum esset ecclesiae, ut tanquam ethnica et publicana deinde vitaretur, nec per hoc libera praeberetur ei peccandi facultas propter impunitatem peccati? Sed numquid vir non potest dimittere uxori in ipsum peccanti non solum septies, sed etiam usque septuagies septies secundum evangelicam veritatem? Tutius ergo in hoc casu videtur, ut propter iurisiurandi religionem vir accusare desistat uxorem ad divortium celebrandum, quanquam denunciare eam possit ad poenitentiam peragendam. Pensato itaque huius responsionis tenore procedas in causa, super qua nos consulere decrevisti. [Dat. Viterbii Kal. Sept. Ao. X. 1207.]

Capitulum XXVI.

Licite ex causa necessaria etiam per religiosos iuratur.

Idem Abbati et Capitulo Castellionis.

Etsi Christus praeceperit secundum evangelicam veritatem [ut] sit sermo vester: est est et non non, [id est,] ut affirmatio vel negatio, sicut procedit ex ore, ita procedat ex corde, quia tamen hominum excrescente malitia simplici assertioni vel negationi vix creditur, idcirco prudenter adiunxit: «quod amplius est, a malo est.» A malo quidem, non tam culpae, quam poenae; nec exhibentium, sed exigentium iuramentum. Nam incredulitas huiusmodi magis est poena, quam culpa. Unde non dixit «malum,» sed dixit: «a malo.» Licet enim iuramentum prohibuisse Dominus videatur, nusquam tamen per creatorem, sed per creaturam iurare prohibuit, ne per huiusmodi iuramentum transferretur ad creaturam honorificentia creatoris. Quare quum in evangelio praemisisset: «Dico vobis, nolite iurare omnino,» statim subiunxit: «neque per coelum, quia thronus Dei est; neque per terram, quia scabellum pedum ipsius est; neque per Hierosolymam, quia civitas est regis magni; neque per caput tuum, quia non potes unum capillum facere album aut nigrum.» Et quamvis non sit per creaturam iurandum, si tamen iuretur per creaturam, servandum est quidem, dummodo sit licitum quod iuratur, quia, teste veritate, «qui iurat in coelo, iurat in throno Dei, et in eo, qui sedet super eum.» Iacobus quoque non simpliciter prohibet iuramentum, sed «voluntatem iurandi,» quum ait: «Ante omnia, fratres mei, nolite iurare,» quoniam ad iuramentum non debet quemquam spontanea voluntas inducere, [quia qui facile iurat facile peierat,] sed necessitas trahere importuna. Et tunc potes sine culpa iurare; dummodo illos tres comites habeat iuramentum, de quibus Propheta sic ait: «Et iurabunt, vivit Dominus, in veritate, et iudicio, et iustitia, et benedicent eum omnes, ipsumque laudabunt. Quod autem Iacobus subdit: «neque per coelum, neque per terram, neque per quodcunque aliud iuramentum,» iurare vetat per quamlibet creaturam, quodcunque sit illud. Alioquin non dixisset Apostolus: «Homines per maiorem suum iurant, et omnis controversiae eorum ad confirmationem finis est iuramentum.» In quo patenter ostendit, per quem sit iurardum, quum ait: «homines per maiorem suum iurant,» id est, per Deum, et cur sit iurandum, ut videlicet omnis controversiae finis sit iuramentum. Angelus quoque, quem vidit in Apocalypsi Ioannes stantem super mare et super terram, levavit manum suam ad coelum, et iuravit per viventem in saecula saeculorum. Christus etiam plus legitur dixisse in evangelio, quam est est, non non, quum saepissime dixerit: «Amen dico vobis.» Quod ipse secundum Lucam exponens, quum praemisisset: «amen dico vobis, quia nemo propheta acceptus est in patria sua,» consequenter adiunxit: «in veritate dico vobis, quia multae viduae erant in diebus Heliae in Israel.» Apostolus quoque iurabat, quum diceret: «Testis est mihi Deus,» et iterum: «Quotidie morior per gloriam vestram, fratres.» Quae graeca exemplaria manifestissimam iurationem esse ostendunt. Si enim per se malum esset iurare; profecto Dominus non iurasset, quum tamen in veteri testamento legatur: «Quia iuravit Dominus, et non poenitebit eum,» et rursum: «Iuravit Dominus David veritatem, et non frustrabitur eum;» immo et praecepit in veteri testamento: «Redde Deo iuramenta tua.» Quaedam enim prohibentur, quia per se mala sunt, ut furtum, adulterium et huiusmodi, quae non sunt aliquatenus facienda. Quaedam vero prohibentur ex causa, non quia per se mala sunt, sed quia, si fiant frequenter et multum, ex his mala sequuntur, ut vinum per se [quidem] malum non est, et tamen prohibet Apostolus dicens: «Nolite inebriari vino, in quo est luxuria,» quoniam ex frequenti et immoderata potatione vini luxuria generatur. Sic et iuramentum per se quidem malum non est, quum sit confirmatio veritatis, sed tamen prohibetur ex causa, quoniam ex frequenti et incauta iuratione periurium saepe contingit, sicut in Ecclesiastico legitur: «Vir multum iurans replebitur iniquitate, et non discedet a domo eius plaga.» Quemadmodum ergo Paulus indulsit propter necessitatem discipulo suo, [videlicet] Timotheo, ut utatur modico vino propter stomachum et frequentes infirmitates, sic profecto, quum necessitas exigit, pro re vera, licita et honesta potest secure iurari, quia cessante causa cessat effectus. Licet ergo debeatis esse viri perfecti, ut, quantum potestis, iuramenti vinculum evitetis, volentes tamen indemnitati vestri monasterii paterna sollicitudine providere, ne propter defectum testium sui iuris sustineat laesionem, eius auctoritate, qui dicit in evangelio: «Si peccaverit in te frater tuus, corripe eum inter te et ipsum solum, et, si non audierit te, adhibe tecum duos vel tres testes, ut in ore duorum vel trium testium stet omne verbum,» praesenti vobis pagina indulgemus, quatenus vos et monasterii vestri conversi possitis in causis eiusdem, deficientibus aliis testibus, pro ipso perhibere testimonium veritati. [Nulli ergo etc. Dat. Rom. ap. S. Petr. XII. Kal. Apr. Ao. IX. 1206.]

Capitulum XXVII.

Iuramentum contra utilitatem ecclesiasticam praestitum non tenet.

Idem Episcopo Ameliensi.

Sicut nostris est auribus intimatum, ecclesia dudum Tudertina vacante ipsius canonici, et venerabilis quoque frater noster episcopus Tudertinus cum eis, dum esset in minoribus ordinibus constitutus, iuramenta quaedam in damnum episcopalis iuris fecerunt, priusquam de pontificis electione tractatus aliquis haberetur, +quae utrum servari debeant, quum ex eis praesertim contingeret reditus episcopales minorari, tanquam vir providus et discretus olim nos idem duxit episcopus consulendos. Nos ergo saluti eius paterna volentes sollicitudine providere, Pro iuratione incauta imponi fecimus episcopo poenitentiam congruentem. Et nihilominus attendentes, quod iuramentum non, ut esset iniquitatis vinculum, fuerit institutum, et Quia non iuramenta, sed periuria potius sunt dicenda, quae contra utilitatem ecclesiasticam attentantur, fraternitati tuae per apostolica scripta mandamus, quatenus personaliter ad ecclesiam Tudertinam accedens ab ipsis canonicis inquiras super praemissis diligentius veritatem, et, si ea, quae dicta sunt superius, inveneris esse vera, quod in damnum episcopalis iuris repereris taliter attentatum, nostra suffultus auctoritate in statum debitum appellatione remota reducas, faciens quod decreveris per censuram ecclesiasticam firmiter observari.

Capitulum XXVIII.

Iuramentum praestitum super actu a lege infirmato principaliter favore iurantis, licet secundario in favorem publicum, necessario est observandum, si non vi, nec dolo fuit praestitum, et in alterius praeiudicium principaliter non redundat. H. d. multum singulariter considerata medulla capituli.

Idem.

Quum contingat interdum in tua dioecesi, quod constante matrimonio mulieres alienationibus super rebus dotalibus et donationibus propter nuptias sibi datis [sponte] consentiant, ne ulterius contraveniant proprio sacramento firmando, ac soluto processu temporis matrimonio contravenire nitantur, utrum hoc eis liceat, a nobis tua fraternitas requisivit. Nos autem fraternitati tuae taliter respondemus, quod, etsi mulierum consensus in talibus non videatur obligatorius secundum legitimas sanctiones, ne tali tamen praetextu viam contingat periuriis aperiri, mulieres ipsae servare debent huiusmodi iuramenta, sine vi et dolo, sponte ac pro fide praestita, quum in alterius praeiudicium non redundent, nec observata vergant in dispendium salutis aeternae. [Praeterea requisisti etc. Dat. Lateran. XVI. Kal. Iun. Ao. XIII. - 1210.]

Capitulum XXIX.

Movens bellum iniustum compellitur restituere, quae per violentiam occupavit, et eos absolvere, a quibus indebite iuramenta extorsit. H. d. usque ad vers.: Iuramentum. - §. 1.: Non adstringitur quis iuramento ad implendum quod iuravit, si ab alia parte non impletur, cuius respectu praestitum est iuramentum.

Idem.

Sicut +[oblatus dilecti filii I. de Cuter. literartum nobis tenor expressit, nuper expertus est in se ipso quod fallax huius vitae incunditas vix aut nunquam statu permaneat in eodem. Quanta enim ei libentius quis inhaeret, tanto facilius labitur cum labente. (Et infra:) Quum igitur simus in eo loco constituti, ut secundum verbum propheticum debeamus dissolvere colligationes impietatis et fasciculos deprimentes, ac dimittere eos, qui confracti sunt, liberos, et omne onus dirumpere, discretioni vestrae per apostolica scripta mandamus, quatenus] Si vobis constiterit, quod praedictus H. iniuste bellum moverit contra I., ipsum H. monere attentius et inducere studeatis, ut [et] terram ipsius et alia universa per huiusmodi violentiam occupata sine dilatione restituat conquerenti, eum a praestito sibi iuramento prorsus absolventes. Quodsi monitis vestris forte acquiescere noluerit, ipsum ad hoc, si praemissa veritate nitantur, [sublato cuiuslibet contradictionis et appellationis obstaculo] cogatis per sententiam excommunicationis, et terram eius interdicti sententiae supponentes. §. 1. Iuramentum autem, quod [idem] I. ultimo se asserit praestitisse, si de assensu factum est utriusque, eum non ligat, qui praestitit, dum ille, cui praestitum fuerat, servare negligit quod promisit.

Capitulum XXX.

Clerici non habentes temporalia a laicis non tenentur eis praestare iuramenta fidelitatis.

Idem in concilio generali.

Nimis de iure divino quidem laici usurpare nituntur, quum viros ecclesiasticos, nihil temporale obtinentes ab eis, ad praestandum sibi fidelitatis iuramenta compellunt. Quia vero secundum Apostolum servus suo domino stat aut cadit, sacri auctoritate concilii prohibemus, ne tales clerici personis saecularibus praestare cogantur huiusmodi iuramenta.

Capitulum XXXI.

Qui iurat non esse contra aliquem, potest in causis propriis et ecclesiae suae esse contra eum. H. d. secuudum intellectum glossae.

Honorius III. A. et C. Canonicis Antiochenis.

Petitio vestra nobis exhibita continebat, quod ecclesia Antiochena vacante nobilis vir R. princeps Antiochenus, timens conspirationes aliquas fieri contra eum, a vobis iuramentum extorsit, quod contra ipsum de cetero non essetis. +Quum autem idem princeps adversus ipsam ecclesiam frequentes habeat quaestiones, vos nec ipsi deesse ecclesiae sine ipsius detrimento potestis, nec eidem audetis adesse, ne videamini contra dictum facere iuramentum. Quare nobis humiliter supplicastis, ut super his paterna providere sollicitudine dignaremur. Nos igitur utililati eiusdem ecclesiae, et saluti ac famae vestrae, et honori dicti principis pariter providentes, Interpretatione congrua declaramus, vos iuramento huiusmodi non teneri, quin pro iuribus et honoribus ipsius ecclesiae, ac etiam specialibus vestris legitime defendendis contra ipsum principem stare libere valeatis, coercendo vos a machinatione duntaxat, per quam idem princeps deberet laesionem personae vel sui amissionem incurrere principatus. Decernimus igitur, vos pro defensione iuris seu honoris ecclesiae saepedictae vel vestri dicto principi quum opus fuerit resistentes, nulli per hoc notae seu calumniae subiacere.

Capitulum XXXII.

Quum agitur de usuris, potest iudex in qualibet parte litis ex officio suo deficientibus probatiouibus exigere a partibus iuramentum de veritate dicenda. Et eadem ratione idem in qualibet causa, in qua imminet peccatum. H. d. secundum Panormitanum.

Idem Archidiacono et Magistro G. Canonico Tullensibus.

Ex literis vestris accepimus, quod super causa usurarum vobis pro G. de Rossuel milite contra E. de Espinal militem Tullensis dioecesis ab apostolica sede commissa non potuit vobis per testes ab ipsius G. parte productos de sortis quantitate liquere, licet de obligatione pignoris constitisset. Unde expedire videtis, quod exigatur de dicenda veritate a partibus iuramentum, quum ex fama quasi notorium habeatur, praefatum E. ex quadam terra ipsius G. sibi titulo pignoris obligata sortem et amplius percepisse. Ne igitur ex huiusmodi iuramenti defectu iustitia occultata veritate succumbat, discretioni vestrae mandamus, quatenus, si est ita, partes ad praestandum huiusmodi iuramentum per censuram ecclesiasticam appellatione remota cogatis.

Capitulum XXXIII.

Si positus in dignitate alienat bona dignitatis, non valet alienatio; et ipsemet revocare debet, non obstante iuramento de non revocando; maxime, si prius iurat non alienare. H. d. secundum verum intelleutum Panormitanus.

Idem Collossensi Archiepiscopo et eius Suffraganeis.

Intellecto iamdudum, quod carissimus in Christo filius noster Hungariae rex illustris alienationes quasdam fecerit in praeiudicium regni sui et contra regis honorem, nos, super hoc affectione paterna consulere cupientes, eidem regi dirigimus scripta nostra, ut alienationes praedictas, non obstante iuramento, si quod fecit de non revocandis eisdem, studeat revocare, quia, quum teneatur, et in sua coronatione iuraverit etiam, iura regni sui et honorem coronae illibata servare, illicitum profecto fuit, si praestitit de non revocandis alienationibus huiusmodi iuramentum, et propterea penitus non servandum.

Capitulum XXXIV.

Si mulier iuravit, aliquem esse suum maritum, et succubuit, quia aliter non probavit, non datur, nec denegatur ei licentia cum alio contrahendi.

Gregorius IX. Episcopo Cenomanensi.

Mulieri, quae in iure praestito iuramento asseruit, virum talem in ipsam per verba de praesenti matrimonialiter consensisse, probationes alias non habenti, viro ab eius impetitione per sententiam absoluto, non debes licentiam dare cum alio matrimonium contrahendi, ne auctor periurii videaris. Nec hoc ei dicimus prohibendum, ne forte, si falsum iuraverit, matrimonium contingat legitimum impediri; sed suae conscientiae est potius relinquenda.

Capitulum XXXV.

Qui iuravit servare statuta edita, et postea per illud iuramentum aliter non iurando promisit servare edenda seu postea edita, non tenetur ex iuramento ad noviter edita. H. d. secundum verum intellectum.

Idem.

Clericus, qui iuravit, se statuta in ecclesia sua edita servaturum, promittens per idem iuramentum, statutum, quod postmodum subsecutum est, fideliter observare, licet transgredi non debuerat quod promisit, non tenetur ad illius observantiam ex debito praestiti iuramenti.

Capitulum XXXVI.

Iuramentum litis decisorium a iudice delatum, sine iusta causa recusari non potest; delatum vero a parte licite recusatur et refertur; in actione tamen famosa non licet reo referre. Hoc dicit, usque ad §. Sane. - §. 1. Actore ninil probante reus est absque omni onere absolvendus; si vero praesumptio est pro eo, defertur reo iuramentum vel ipsi actori, consideratis personarum et causae circumstantiis. H. d.

Idem H. Iudici.

Iuramentum a te parti delatum, nisi iusta de causa, non potuit recusari, quamvis, quod in iudicio a parte parti defertur, recusari possit licite ac referri; nec liceat convento famosa actione referre huiusmodi iusiurandum. §. 1. Sane, si actor omnino in probatione defecerit, reus debet, et si nihil praestiterit, obtinere; praesumptione vero faciente pro illo, reo deferri potest ad ostendendam suam innocentiam iuramentum, nisi iudex inspectis personarum et causae circumstantiis illud actori videat deferendum.