First Book

aRegarding the self in these matters, namely those which concern us, the honesty that presides over marriage Digest 1.1: On the Rites of Marriage; see also Decretum, Distinction 26: Nicene Council. That which concerns morals Digest 1.1: On Tutors and Guardians. See the term Ledar (to injure) in these laws, meaning care. See the law "To know" (Dig. 1.16) and the final section. Regarding the friend of the high/noble, do not do to another what you do not wish done to yourself (Tobit 4:15, Matt 7:12). See Decretum, Dist. 1: On the Human Race; and Decretals 1.3: On Major Obedience, "Dilecti."

bIus suū vnicuicq To each his own right. Here, one is either to be afflicted with a penalty or rewarded with a premium Dist. 52, ch. 2; and see Title 1, ch. "Firmis," near the end. One serves God for one's own sake and for the sake of one's neighbor.

cAnd the highest good in life is justice: to worship and to grant to each his own right 11 Q. 3, ch. 2, "Duo assima." Through this, it is understood how one ought to behave toward a superior, an equal, and a subordinate.

cConstroes Constitutions. These are those which the prince makes by his own motion; decretal epistles are those given in response to a consultation 1.3: On the Sentence of Excommunication, "Si procurator."

dGītitucine By the same reasoning. The Emperor says the same thing, and adopts this same reasoning 1.2: On New Constitutions, in the principle, and in the chapter "Contraue" in the questions.

The neighbor is not to be injured, his own right is to be granted to each. Rex pacificus The King of Peace, out of his pious mercy, has arranged for his subjects to be devout, and the decretal epistles of our predecessors were dispersed in various volumes, which some, due to their excessive length and the variety of their subjects, seemed to induce confusion, and some were even wandering outside the aforementioned volumes; these, as if uncertain, frequently wavered in legal judgments. For the benefit of the community, and especially for students, through our beloved son, brother Raimundus Raymond, our chaplain and penitentiary, we have seen fit to reduce them into one volume, cutting away the superfluous, adding our own constitutions and decretal epistles, by which many things that were doubtful in previous works are clarified. Wishing, therefore, that all use only this compilation in judgments and in schools, we strictly forbid anyone from presuming to make another without special apostolic authority.

Of the Most Holy Trinity and the Catholic Faith

eAnd this compilation was not previously ordered lawfully, because there should be no uncertainty in the law Digest 1.1: On the origin of law, "Tanta.". Therefore, in the present compilation...

fVagabātur They were wandering. Which you will see in this [compilation], no own-law should be found. Through the titles placed here, these were not in the ancient epistle-collection, and they are these: 1.3: On the service of those not ordained, "Miramur"; 1.14: On bigamy, "A nobis"; and so it should be said of others; to be ordered among...

gPer Through. Through our beloved son, that is, rightly and orderly. For it ought to be compiled in such a way that the order of the matters and the composition and disposition of them may become clear, placing the earlier things in the first place and the later in the second. Whatever is found in this compilation is in the old [compilation]. And those who expound them should not only be glorious in the doctrine of the laws but also in experience, so that after this ordering of the compilation, you will know the time when those constitutions and decretal epistles were issued.

hResecatis Cutting away. Does the Lord Pope derogate from the constitutions of his predecessors? It does not obstruct the fact that an equal has no authority over an equal Digest 2.4: On Arbitrators, "Nā mḡrat" (For he migrates). The reason is that the same person is considered to be with him whom he succeeds, and no one can impose this law upon himself so that it is not permitted for him to depart from his own will (Digest 1.1).

iDeclarant They clarify. 1.2: On rules, "Statuimus," which explains that [previous] consultation.

kIn iudicijs In judgments. Thus, it seems that we can use all the decretals of this volume in judgments, because the indefinite is equivalent to the universal. And so there is no indulgence or dispensation here, which is a fallacy; for there are many indulgences, and an indulgence should not be extended to consequences 15 Q. 1, ch. 1. "Properly." See 1.2: On the nature of status, "Plane." Say that for a previous decretal, or two, or parts, it is not less... Restored, Book of Prol., Dist. "Reuera," where it is said that all those who ate the manna that rained upon the children of Israel in the desert died, and yet Caleb and Joshua did not die in the desert; rather, they entered the land of promise (Dist 66). And a small thing does not cause harm, for a small thing does not induce simony (1.2: On Simony, "Quae quaestiones"). By the argument that for a small thing, a theft charge is given (93 Q. 1). And for six shillings, simony is committed (1.2: On Simony, "Er tue fraternitatis"). And for one hen, a theft is omitted (Institutes of Legal Things, "Gallinam"). Solve: Say that in such cases, the affection and intention of the promisor are considered. So you say that "in schools" refers to those decretals which contain an indulgence or a dispensation, because they are not to be read in schools except to learn as doctrine where and when one is to dispense. Those that pertain to law refer to both, because we use them in judgments and in schools. If, however, any decretal should be found hereafter outside this compilation, know that you must hold to what is in it. 1.2: On the faith of the instrument, "Pastoralis." Since the Pope wishes that all use only this compilation, what will happen if some wish to use and read others? I say that those would be excommunicated who act against the mandate.

lDatum pncipiis Given to the principles. 1.3: On Major Obedience, "Si quis." Since all that is not of faith is sin (Romans 14:23). And the order of our reparation took its beginning from faith, and therefore we must deal with the Catholic faith first. And because we must first be instructed in the faith so that we may come to baptism as believers, see Distinction 3: "At baptism." It must be seen what faith is as it is accepted here, and in how many ways faith is accepted, and what the species of faith are, how many articles, what the reward of believers is, and what the penalty of non-believers is. For faith is understood in many ways...

mFides Faith. Sometimes the same as the sacrament of baptism (45 Dist. 1: On the Jews; 1.3: On Baptism, "Debitum"). Also, faith is chastity and truth (36 Q. 2: "Spouses"; 1.3: On Instruction, "Quemadmodum"). Thus, it is said concerning the three goods of marriage... Also, faith is security or a pact, which must be observed even toward an enemy (23 Q. 1: "Noli"). Also, faith is conscience (1.2: On Testimonials, "Litteras"; 1.2: On Prescription, "Since all that is not of faith," i.e., from conscience; 3 Dist. 3: "Illud autem"). Also, faith is the belief by which we believe that which we do not see, as it is said there: faith is of the thing not seen (Dist. 3: "On the unity of the body"). Whence it is said that faith has no merit for which human reason provides experience. Also, faith is a promise (Institutes of Legal Things, "Vendite"). Also, in another way, faith is the collection of articles as here, and 22 Q. 1: "This is faith." Therefore, it is also said in the Psalm, "This is the Catholic faith, which unless one believes..." Also, faith is equity considered in actions (Institutes: On Actions; certain ones are of good faith, certain ones are of strict law). Faith is described here by the Apostle in the Epistle to the Hebrews: Faith is the substance of things to be hoped for, the evidence of things not apparent. It is the substance of things to be hoped for, because we ought to hope that that which is promised by the upright will be in the future. It is called evidence of things not apparent, because for the prophecies already fulfilled we ought to have evidence, i.e., the proof of things not apparent regarding future things to be fulfilled (Digest: On the day of judgment, On the end of the world). But it is seen that this definition is not good, because a true definition ought to be convertible with its defined term. But this is not convertible, because hope is the substance of things to be hoped for. Whence it seems to be inferred that faith is hope, which is false. Also, it is seen that the definition speaks only of future things, when faith is of present things just as much as of past and future. It relates to all, and to the past—namely that we must believe Christ was born and suffered; to the present—namely that we must believe that He himself is the one who is sacrificed on the altar; to the future—namely that we must believe He is to come and to judge the living and the dead. And so this definition seems to be insufficient. And although different things preceded it, yet there seems to be one faith. Whence it can sufficiently be said that it is not a true definition, but a certain notification of faith said by the Apostle, rather than defined in a masterly way. Faith is the voluntary certainty of absent things within knowledge, i.e., of opinion. For knowledge has cognition; faith does not. Whence Augustine says: Faith is to believe what you do not see (Dist. 4: "In domo"). The species of faith are two: one is formed, which good and holy people have; and the other is unformed, which the wicked and even demons have, and the unfaithful, and Christians in mortal sin. And that faith lacks form. The first is formed by that from which the faithful are said to be baptized (Dist. 4: "That the Apostle"). And such faith is said to be informed by charity. Whence it can be defined here: faith is the quality by which one believes that which one loves. Charity is more worthy, in which all merit consists, and it is the living fountain from which no one is dissociated, namely from faith (1.2: On the rules of law; Dist. 1: "He who does not love"). As the Apostle says, our faith is informed by charity. Whence Augustine says: Faith which works through love is the foundation of all goods (1 Q. 1: "With Paul"). And the Apostle defines it: This is faith which works through love (Dist. 1). And not that which the demons have, by which they believe and tremble. Concerning faith informed by charity, Habakkuk the prophet says: The just shall live by faith. Our faith is the same in substance as the ancient faith, as is said and proven by the Gospel. The crowds, however, who went before and followed, cried out, saying: Hosanna to the Son of David. It differs, however, in quality, because what they believed of the future, we believe of the past, namely that Christ was born and suffered. The principal articles of our faith are seven, namely, the gifts of the Holy Spirit, which every Christian is held to know explicitly, and laypeople implicitly, and they are held to believe in this way as the Church does. And they are these: the Incarnation or Nativity, the Baptism, the Passion of Christ or His death, the descent into hell, the resurrection, the ascension into heaven, and His advent for judgment; concerning which you have in the first constitution, "Firmiter." For these, John in the Apocalypse is read to have wept, where it is said: I saw a book sealed with seven seals, forming images in heaven and on earth and among the dead, and no one was worthy to open the book except the Lion of the tribe of Judah. The reward of believers is eternal life; the penalty of non-believers is perpetual hell, according to that: This is the Catholic faith, which unless one believes, and whoever has believed and been baptized, shall be saved (1.3: On Baptism, "Maiores"). According to some theologians, there are twelve articles of faith, due to the twelve apostles who, at the same hour by the instinct of the Holy Spirit, proposed the symbol. Whence it is called a symbol original: "simbolum" from "sin" which is "together" and "bolus" which is "morsel," because each of the apostles brought his own morsel, i.e., his own part. And there is another, greater symbol which is chanted in the Mass, made in the Nicene Council for the sake of the Greeks who did not believe that the Holy Spirit proceeded from both (Dist. 5, ch. last). And there is a third symbol of Athanasius, which everyone wants, which is chanted in the prime. This can be called the fourth symbol. And so there are four, just as there are four gospels. And it is true that the articles are only seven, of which it has been spoken.