Displaying 241 - 250 of 527
RRR: 2996
year: 1254
text: . August 1. Anagni. Pope Innocent IV writes to Count Jean de Montfort, son of the late king of Jerusalem John of Brienne (Jean de Brienne), and his wife, granting that no papal delegate, subdelegate, executor or conservator can issue ecclesiastical sentences against them or their children or their land without special papal mandate quoting this indulgence in full and verbatim.
sources: ASV, Reg. Vat. 23, f. 170v, no. 189; Innocent IV, Les registres, 3:505, no. 8006b
cite:
RRR: 2997
year: 1254
text: . August 1. Anagni. Pope Innocent IV names as conservator for the above the abbot of Neauphle-le-Vieuxe diocese of Chartres.
sources: ASV, Reg. Vat. 23, f. 170v, no. 189; Innocent IV, Les registres, 3:505, no. 8006b
cite:
RRR: 2998
year: 1254
text: . Before August 6. Acre. [Cardinal-Bishop Odo (Eudes de Châteauroux) of Tusculum (Frascati), papal legate, issues the following statutes in Acre (Accon) with the advice and consent of the prelates of Syria.] The legate wishes to eradicate certain things that the Celestial Father did not plant. He hears many loud complaints against the clerics of Outremer and certain abuses and perverse customs that stain the integrity of the church of Outremer, in which many churches sell the sacraments, which is the plague of simony. When one chooses burial in the cemetery of Saint Nicolaus of Acre (Acconensis), or in another cemetery of Outremer, canons or clerics will not join the procession without first obtaining a fixed payment that they later divide among themselves. If the deceased's relatives have a stone monument made in the cemetery, they are forced to pay a gallon of oil, which is four quarts, or some other price, to the clerics of the church that owns the cemetery, or else they cannot have the monument. The person who makes the monument in the cemetery receives a fixed price, keeping two thirds and giving one third to the church that owns the cemetery, and sometimes more. Thus it appears that the administrators of the church sell holy land. Some also demand a fixed price for baptizing a child, and when the person bring the child is poor, they rent for a fixed price the holy cloth, white or shining, for the ceremony. They also demand the candle that is lit and carried with the child to its house, for the honour of the baptized and the parents, and they will not allow them to carry it without receiving a security so that the candle is given to them at the end. Some prelates demand three solidi, or one raboinus, or some other price, for contracting engagements, or else they will not attend. Some prelates extort 43 denarii or some other price from those wishing to solemnize their marriage in the eyes of the Church, or else they will not perform the office or duty at the wedding, or perform the ceremony, or allow it to be celebrated. They also extort from the bride and groom a plate of food and two cups of wine, or some other price, to perform their duty in the celebration of the nuptials. The above should canonically be done for free, just as the prelates receive orders, posts, and benefices for free. When some people wish to contract an engagement for a future marriage, a money fine is established for contracting the marriage, with or without predetermining the time. If the time is fixed and passes without the marriage yet contracted, even if the parties wish to marry later, the prelates demand the fine and force the parties to pay it. If the parties decide not to marry, the prelates extort the fee from both parties. If one still consents, they demand the fine from the dissenting party, but sometimes they even demand it from the one who still consents, thus greedily punishing the innocent. These things are against the holy regulations that marriage must be free, following free and peaceful consent, and in which there is no place for the fear and coercion of a fine, resulting in unwanted marriages. The legate condemns at length this practice, in which the Church, which completely condemns other coercion in marriage, turns it into profit for herself. When a marriage has been celebrated, a priest carries holy water and sometimes lit candles to the house where the couple will live, and approaching the door he places the water at their feet, demanding twelve denarii or another price for this objectionable task, which involves the sin of divination. It is also asserted that some priests and other clerics in orders keep girls in their houses, ostensibly as servants, with whom some are said to associate disgracefully, or through whom other girls are procured. Thus, on papal authority, the legate strictly prohibits the above abuses, which have become customary through long use, establishing, proclaiming, inviolably decreeing, and commanding by virtue of obedience that nothing shall be demanded henceforth on the basis of past agreement or convention for burials, processions for the dead, funeral rites and monuments, benedictions for those getting married, receiving chrism and oil, baptizing and registering the faithful, white cloth, wax, or any other ecclesiastical sacrament. If, however, something is freely given after the function has been carried out, the clerics are not forbidden from receiving what is offered as a gratuity or out of devotion. The white cloths must be taken back, however, so that they are not put to elicit use. Regarding the exaction of money fines, called repetailles in the vernacular or other names, imposed for marriages and engagements, which are such a common evil that it is difficult to remove them, anyone going against this statute or committing any fraud with respect to it, once they are aware of it, shall be ipso facto suspended from his duties. Nevertheless, the prelates shall impose a suitable punishment for perjury or breaking faith on the unwilling party in the marriage. The legate also forbids in his legation the demanding of the raboinus or any price for engagements or the 43 denarii or any price for marriages on pain of twenty days' suspension from entering church ipso facto. In order to avoid danger to souls, however, the legate grants the patriarchs, archbishops, and bishops in his legation, or their vicars, the power to absolve clerics in their dioceses from the above sentences, after the guilty have taken an oath not to attempt such things in the future and have restored the money they have taken from people, if they can find them, or otherwise pay it to the bishop for the needs of the poor. If they cannot repay this, a penance shall be enjoined on them that will strike such terror that it will restrain them and others in the future. Priests and others in holy orders are forbidden from maintaining any women in their houses, for any reason, on pain of loss of benefices, unless the women are persons canonically permitted. For where men and women live together, the stimulation of the flesh is not far away. Those who go against, although warned by their superior, are ipso facto deprived of their benefices, which can be freely given to others by those who have the power. If they do not have benefices, they shall be restrained with sentences of suspension or excommunication. The legate also establishes that each patriarch, archbishop, and bishop shall hold a diocesan synod at least once a year, in which this statute shall be read publicly, and they shall have the statute written in the books of the cathedral church for the permanent record.
sources: Schabel, Synodicum Nicosiense, pp. 174-85, text F
cite:
RRR: 2999
year: 1254
text: . August 6. Acre. [Cardinal-]Bishop Odo (Eudes de Châteauroux) of Tusculum (Frascati), papal legate, writes to Archbishop Hugo (Ugo da Fagiano) of Nicosia or his vicars, relating that he has been working for the salvation of souls and trying to remove certain abuses that are prevalent in Outremer and stain the Church's reputation, scandalizing layfolk. He thus sends the addressee the text of the above statutes that he published with the advice and consent of the prelates of Syria. The legate orders the recipient to make these statutes public in the Great Church of Nicosia when the city's clergy is assembled and to have them implemented by the suffragan bishops or their vicars and in other places in the Kingdom of Cyprus as he sees fit.
sources: Schabel, Synodicum Nicosiense, pp. 174-75 and 184-85, text F.1 and 23
cite:
RRR: 3000
year: 1254
text: . August 6. Anagni. Pope Innocent IV writes to Bishop Opizo of Tripoli, granting that from now on he, his household, and the clerics and laymen of the city and diocese of Tripoli, together or separately, cannot be summoned for trial outside the diocese by a papal or legatine letter as long as he lives, unless the letter quotes this indulgence explicitly, verbatim, and in full and mentions his name.
sources: ASV, Reg. Vat. 23, f. 157v, no. 93; Innocent IV, Les registres, 3:490, no. 7910
cite:
RRR: 3001
year: 1254
text: . August 6. Antioch. In the house of G. archevêque of Mamistra (de Mamistran). In the presence of the archbishop and Étienne, priest of the archbishop, and Gérard, clerk of the archbishop, Johannes Carbonus / Corbonus and Alix, his socus, state that they owe rent (cens) to the abbey of St Mary of the Valley of Jehoshaphat for the fifth part of the abbey’s goods in the territory of Antioch. They promise Fr. Albert prior of the [abbey of St Mary of the] Latins and procureur of the abbey of St Mary of the Valley of Jehoshaphat that they will pay the rent to him on the next 1 December, as Janvinus Guastavinus and Jacobus de Castaniola will pay for the possessions they hold. If they default the procureur can seize their part of the possessions. This deed was witnessed and written by Jacobus de Mediolano notarius sacri imperii.
sources: Kohler, ‘Chartes’, pp. 181-82, no. 73; RRH 1215b
cite:
RRR: 3002
year: 1254
text: . August 23. Anagni. Pope Innocent IV writes to Bishop [Bartolomeo] of Limassol, relating that when the bishop was in the pope’s presence, he requested that the pope provide a cure for him, since the archbishop of Nicosia (Ugo da Fagiano) himself and through his vicars promulgated various sentences of excommunication against his own subjects generally, and the bishop was unsure whether he was bound by any of them. The pope absolves the bishop from these sentences and gives a dispensation to any clerics of his city and diocese that were promoted to orders in the meantime with any irregularity, if any applied to them.
sources: Innocent IV, Les registres, 3:514, no. 8051; Schabel et al. [eds.], Bullarium, 1:442-43, no. e-94
cite:
RRR: 3003
year: 1254
text: . August 29. Acre. At the request of Aegydius Tyrensis electus consecratus, Cardinal Odo of Tusculum the papal legate grants the elect licence to found a hospital to receive poor pilgrims from Brittany and from the city, diocese and province of Tours and to celebrate the divine office in a house in the vicus Anglicorum in Acre, rented from the magister and brothers of the Hospital of St John of Jerusalem, which the electus bought from Thomas Cordarius. Odo authorizes the construction of an oratory and altar dedicated to St Martin, the celebration of Mass, the collection of alms, and the possession of a bell to ring at Mass and the other offices, on condition that for the time being the oratory remains subject to the bishop of Acre.
sources: Delaville Le Roulx, ‘Titres’, pp. 427-28, in no. 2; RRH 1216
comments: Note: For papal endorsement see the bull dated 5 March 1256.
cite:
RRR: 3004
year: 1254
text: . August 29. Anagni. Pope Innocent IV writes to King Sartaq (Sattach) of the Mongols (Tartari), relating that he gives thanks and praise to God the Father, the Creator of all things seen and unseen, to His Only Son, coeternal with Him, the Lord Jesus Christ the Redeemer and the Saviour of men, expressing at length his joy that God has inspired the king in his heart and revealed to him His light so that he accepts the faith and enjoys immortality. The entirety of the Christian faithful joins him in rejoicing at the king's departure from the shadows of ignorance of those who are alienated from God. The king sent his chaplain, the priest Johannes (the bearer of the pope's present letter), to the pope informing him that the king along with many of his people left the error of infidelity, stripped the old man of the gentiles and, through the holy cleansing of Christian baptism, clothed a new man through faith and confession in the Lord Jesus Christ the Son of God, the benefits of which the pope describes. Now the king's name is written in the Book of Life, and he should rejoice at replacing the old errors of eternal death with resurrection and immortality. The pope describes his own powers, of which he is unworthy, and considers the king his most beloved son, for whom he will do that he can spiritually. Still, the king must strive to declare the faith in Christ that he has taken up in a clear and public confession. Finally, the pope asks the king to excuse his chaplain's long absence, since when he was making his way to the pope, he was captured in the Kingdom of Sicilia by the late Conradus, son of the late Frederick (Fridericus), former emperor of the Romans (Romani), at the instigation of evil men, and only after the death of Conradus was he was able to proceed on his journey, restored to liberty, but having lost the things and letters that he carried.
sources: RRH, 1215; Lupprian, pp. 209-212, no. 39
cite:
RRR: 3005
year: 1254
text: . *August 1 – 31. Salvador de Daroqui, prior of the Confraternity of St. James of Acre, swears fidelity to the Hospitaller master William of Chastel Neuf (Guillaume de Châteauneuf), who readmits him and his confrères into the confraternity, good works and alms of his order.
sources: Delaville Le Roulx, Cart Hosp 2:763, no. 2689; RRH 1216a
cite:
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