Constitutionibus On Constitutions

a Orthodox. i.e., straight, from orthos, which is straight, and dora, which is writing.

b And he gave. See Augustine: The Son has nothing except what he received from the Father in being born, which is not true scripture. See Simpler. On the whole. Concerning the Orthodox [article].
c Proceeding. By procession, as in D. i. c. per [Decretum I, c. per].
d Therefore the truth. He speaks, mocking Augustine in the aforementioned [text] that I wish to expound. He expounds that which he [Joachim] was introducing. Through himself, Joachim expounds this not as how the word is understood, and through B, he answers other authorities. See D. erat. in the Gospel of John.
e Nothing. In us, united to us by the union of the Spirit. See Non sumus. Here, the name "one" is taken in a significant sense, i.e., the union of substance or nature, as follows later.
f In grace. i.e., by grace. Regarding the Florentine monastery: note that if an author is rejected, his writings must be rejected, j. de here. fraternitatis. Indeed, even if they were good, they should be rejected for the sake of the author, since it is not lawful for him to do this, xxvi. di. bonum quidem. Here, the author does not reject [Joachim], for he confesses his Catholic faith, not his writings, which he rejects because they contained bad doctrine.
g B To be corrected. And that which was small was corrected, for he corrected himself, as follows. He is not called a heretic, although he sometimes erred in the faith, xxiiii. q. i. B est fides. See q. i. dixit apostolus.
h Anonymous. How many? Since some canons are personal, some local, lxiii. di. cum longe. j. de elec. nichil. Some are canonical, some temporal, as xxv. di. sciendum.
k Statutes. Those not abrogated, or a later canon issued against an older one by custom, are not to be observed, xxvi. di. c. i., xxxvi. q. vi. c. ult., non quod correctum est. j. de rap. c. ult. That which is stated here pertains to precepts, such as prohibitions; otherwise, if they spoke of a son, they would not bind, xxiii. q. i. quod precipitur.
l Let them be kept. i. q. v. si quis omnem. xix. di. si romanorum, and j. e. c. ult.
m By all. Thus also laws are to be observed by all, as L. de leg. leges, and L. de iur. et facti igno., prastones. And say "by all," that is, by the subjects, because the Pope is not bound by the laws of the Emperor, ff. de leg. princeps, and ix. q. iii. cuncta. Yet they profess to wish to live by the laws, L. de leg. digna vox, and L. de testa. ex imperfecto, and insti. quibus mo. testa. infir. § ult.
n In actions. Civil, indeed, and ii. q. vii. nos si incompetenter.
o Judgments. Criminal, indeed, for a judgment is sometimes criminal, sometimes civil, j. q fi. suntle. per venerabilem. Nor is it necessary to propose an action, j. de iudi. dilecti. If anyone proposes a foolish one, he fails, but he may propose a proper one later, as j. in iudi. premonstrata. See regarding this.
p His own sense. That is, bad. This is if i §. q. ir. pura, and j. e. ne vniuersis. When he ought to use his own sense, the judge must, in judging, take the word properly, ff. de ar. qualem, and in aut. de iurur. §. quod pre. from those who administer justice, around the beginning, coll. i., and j. de renun. in presentia. Provided, however, that he pronounces according to laws and rights, in aut. de iudi. §. que vero. §. omnis iuder alius est, coll. vi., and in aut. d defen. civit. §. iusiurandum, coll. iii., and ii. q. viii. iudicet non, xx. di. de libel., and xxxvii. di. relatum, and iusti. de of. iud. in prin., and L. de sen. et iterlo. om. ius. nemo.
q Knowing. Fault, for that which is done legitimately does not

in nature. Although, therefore, the Father is one, the Son is another, and the Holy Spirit is another, they are not, however, another thing, but that which is the Father is the Son, and the Son is the Holy Spirit, i.e., entirely, so that as in §. Orthodoxa they may be believed to be consubstantial in the Catholic faith. For the Father, by begetting the Son from eternity, gave Him of His own substance, according to what He himself testifies: "The Father who gave to me is greater than all." And it cannot be said that the Father gave the Son of His substance while retaining part of it for Himself, since the substance of the Father is indivisible, as being entirely simple. Nor can it be said that the Father transferred His substance into the Son by begetting, if He gave it to the Son in such a way that He did not retain it for Himself; otherwise, He would have ceased to be the substance of the Father. For the Son, in being born, received the substance of the Father without any diminution. Thus, the Father and the Son possess the same substance, and so the same thing is the Father and the Son, and also the Holy Spirit proceeding from both. When the Truth prays to the Father for His faithful, saying: "I wish that they may be one in us, just as we are one." This name "one" is accepted for the faithful so that the union of charity in grace may be understood. In divine persons, let the unity of identity be attended to in nature, just as the Truth says elsewhere: "Be perfect, just as your heavenly Father is perfect." As if He were to say: "Be perfect in the perfection of grace, just as your heavenly Father is perfect in the perfection of nature." Each in its own way, because between the Creator and the creature, there cannot be noted such a similarity that a greater dissimilarity is not to be noted between them. If anyone, therefore, should presume to defend or approve any of the writings or doctrines of the aforementioned Joachim in this part,

merits. L. de adult. gracuus §. peccata. They ought to hold their own authors, L. de prestis. l. faucinus. §. j. de his qui fi. a ma. par. c. quesluit. §. j. de sen. ex. romana. in fi. §. ita est hic. This is because it is expressed that no one is deprived of his right without fault, l. vi. di. satis prebuerim, xvi. q. ult. iuventa. j. de resti. spo. querente ar. xxv. q. ii. di. renovantes, and xxviii. di. si. cuus vroze., and c. fi. er. xxviii. q. ii. multo. p. j. de ele. iuga. sane. Conclusion: The general rubric is normally true; the praria are exceptional. Or say that although sometimes one is deprived of his right without fault, yet it is not done without cause, j. ut lit. non contest. quando frequent. §. si vero. And it is easy to see the cause in the contraries designated in au. vi. In six cases, someone is deprived of their right without their own fault, such as these: Poverty, hatred, vice, favor, not crime. To despoil persons and places of their right. These are noted in c. renovantes, xxii. di. j. de privi. antiqua, where this is discussed.
r Future. Thus it is provided that it looks to the future, not to the past, as j. e. c. ult. where we will speak §. B.
s Losses. i.e., damages or reparations.
t Command. i.e., punish.
u Prohibition. Arguing that no one is bound by a statute before it reaches them, xxxvi. q. iv. dixit sara, lxxxvi. di. proposuisti, xvi. di. §. bis ita. Arguing d. xvi. di. dicitur. §. B. It is not because, once publicly proclaimed, all are bound to observe it, nor does it bind all until two months have elapsed from the time of publication, in aut. ut facte noue consti. circa pn. coll. v. j. de sen. ex co. nouerit. j. ne cle. vl mo. non magno., and c. super specula. Nor is it necessary that it be whispered into the ears of individuals, as in the cited chapter, which says so, j. de postul. prela. ad hec., unless he proves that he was ignorant of it, in tua.

he shall be avoided by all as a heretic. We do not wish, however, to derogate in any way from the Florentine monastery, of which Joachim himself was the founder, since there also [exists] regular instruction and the salutary observance of Mary, when the same Joachim had commanded all his writings to be assigned to us to be approved or also corrected by the judgment of the Apostolic See, dictating a letter which he subscribed with his own hand, in which he firmly professes that he holds that faith which the Roman Church, which by the disposition of the Lord is the mother and mistress of all the faithful, holds. We therefore reject and condemn the most perverse dogma of the abbot of Amalric, whose mind the father of lies so blinded that his doctrine is to be judged not so much heretical as insane. On Constitutions.

From the Council of Mels: Anonymous statutes are to be kept by all. No one, in actions or ecclesiastical judgments, shall be led by their own sense, but by their authority. Reg. in the registry. Knowing §. j. A thing that lacks fault does not incur harm. But whenever a new statute is enacted, it is accustomed to impose a form on the future, not to punish the past with losses, so that those who are ignorant may not incur harm through the prohibition; it is worthy to sustain those petitioned afterward. Augustine, on that epistle to the Hebrews. With the priesthood translated, it is necessary that a translation of the law be made, since we are also from the same, and under the same promise, then to have been or otherwise to have been impeded. Argue expressed, *j. qui ma. ac. poss. cum in tua*. Translated: the priesthood from Moses to Peter. Certain Hebrews, although they had become Christians, nevertheless wished to keep the Law, which said the Sabbath should be kept, [and] circumcision should be kept. §. B. Today it ought not to be kept to the letter. The Apostle refutes them, saying that after the priesthood was translated to the Christians, it is necessary that a translation of the law be made. See Augustine on that passage. He proves that they ought not to do this, because the Law and the priesthood were given together, and by the same [person], and under the same promise. And therefore, if one is to be kept, what is said of one must be understood of the other. Translated: into Peter, namely, through those words: "Feed my sheep." *j. de elect. significasti*. Or according to others, through those words: "Go, teach." *non de con. di. iiii. parie*. Therefore, the law is translated; thus, the observance of the law is not among the Jews, but among Peter and his successors. And that the priesthood was translated from Christ to Peter is proved, *xxi. di. in nouo*. Priesthood: Levitical, so that the objection may cease which can be made concerning Melchizedek, who preceded the Law by five hundred years, which is hinted at from the following letter, because the priesthood was given at the same time with the Law; it is true [it was] the Levitical one. hich also: they are the words of Augustine expounding the aforementioned words of the Apostle. ee: because on Mount Sinai at the same time the Lord brought forth to Moses the Law and the priesthood. After, therefore, the priesthood was translated to the Christians, therefore also the Law [was translated].