SESSION 9 - 5 May 1514
[The pope urges christian rulers to make peace among themselves so that an
expedition against the enemies of the christian faith may be possible]
Leo, bishop, servant of the servants of God, with the approval of the sacred
council, for an everlasting record. After we had been called by divine
dispensation to the care and rule of the universal church, even though we are
unworthy of so great a responsibility, we began from the highest point of the
apostolate, as from the top of Mount Sion, to turn our immediate gaze and
direct our mind to the things that seem to be of primary importance for the
salvation, peace and extension of the church itself. When we focused all our
care, thought and zeal in this direction, like an experienced and watchful
shepherd, we found nothing more serious or dangerous to the christian state and
more opposed to our holy desire than the fierce madness of armed conflicts.
For, as a result of them, Italy has been almost wiped out by internecine
slaughter, cities and territories have been disfigured, partly overturned and
partly levelled, provinces and kingdoms have been stricken, and people cease
not to act with madness and to welter in christian blood. Hence we have judged that
nothing should be given more importance, consideration and attention than the
quelling of these wars and the re-ordering of ecclesiastical discipline in
accordance with resources and circumstances, so that with God appeased by a
change of life, after quarrels have been set aside, we may be able to bring
together and gather into one the Lord's flock entrusted to our care, and to
encourage and arouse this flock more readily, in a union of peace and harmony,
as by a very strong binding force, against the common enemies of the christian
faith who are now threatening it .
This our intense desire for this campaign against the evil and implacable
enemies of the cross of Christ is indeed so implanted in our heart that we
determined to continue and follow up the sacred Lateran council -- which was
summoned and begun by our predecessor of happy memory, Julius II, and
interrupted by his death -- for that special reason, as is clear from all the
different sessions held by us in the same council. Thus, with the christian
princes or their spokesmen assembled at the same council, and prelates from
different parts of the world coming to it, once peace between these christian
princes had been settled and (as is right) the noxious brambles of heresies had
been first uprooted from the Lord's field, then the things necessary for the
campaign against the same enemies, and what concerns the glory and triumph of
the orthodox faith, and various other matters, could be happily decided upon by
the timely advice and agreement of all.
Although many distinguished men, outstanding in every branch of learning,
came from different parts of Europe to this council, which had been solemnly
summoned and duly proclaimed, many also, legitimately hindered, sent their
instructions in official form. However, because of the difficulties from wars
and circumstances as a result of which many territories have been blocked by
hostile arms for a long time, the resources and large numbers which we desired
could not be assembled. Moreover, that we have not as yet sent the specially
appointed legates to kings and princes to promote union and peace between the
same rulers -- something that perhaps seems necessary to many and that we too
think is especially opportune -- cannot be attributed to us. The reason, of
course, why we refrained from doing so is this: nearly all the princes made it
known by letters and messages to us, that the sending of legates was not at all
necessary or expedient. Nevertheless, we sent men of discretion and proved
loyalty, endowed with the rank of bishop, as our envoys to those very princes
who were undertaking serious armed activity among themselves and, as far as
could be guessed, rather bitter wars. It has come about, especially by the
action of these envoys, that truces have been agreed between some of the
princes and the rest are thought to be on the point of giving their consent.
Therefore we shall not put off sending the special legates, as we decided in
the last session, whenever this is necessary and profitable for the setting up
of a stable and lasting peace among them, and as we previously proposed. In the
meantime, we shall not cease to act and reflect on what is relevant to the
situation, with the spokesmen of the same princes who are negotiating with us,
and to press on and exhort them and their princes to this action by means of
our envoys and letters.
Oh that the almighty and merciful God would assist from on high our plans
for peace and our constant thoughts, would regard the faithful people with more
benevolent and favourable eyes and, for the sake of common safety and peace and
for the suppression of the haughty madness of the wicked enemies of the
christian name, would give a propitious hearing to their devout prayers ! By
our apostolic authority, we enjoin on each and every primate, patriarch and
archbishop, on chapters of cathedral and collegiate churches, both secular and
those belonging to any of the religious orders, on colleges and convents, on
leaders of peoples, deans, rectors of churches and others who have charge of
souls, and on preachers, alms-collectors and those who expound the word of God
to the people, and we order in virtue of holy obedience, that within the
celebration of masses, during the time that the word of God is being set before
the people or outside that time, and in prayers which they will say in chapter
or as convents, or at some other time in any kind of gathering, they are to
keep the following special collects for the peace of Christians and for the
confounding of the infidels respectively: O God, from whom holy desires, and, O
God, in whose hands are all power and authority over kingdoms, look to the help
of Christians. And they are no less to enjoin on members of their dioceses and
on any other persons of either sex, whether ecclesiastical or secular, over
whom they have authority by reason of a prelature or any other ecclesiastical
position of authority, and to encourage in the Lord those to whom God's word is
proposed on their own or another's responsibility, that they should pour forth
in private devout prayers to God himself and to his most glorious mother, in
the Lord's prayer and the Hail Mary, for the peace of Christians (as mentioned
above) and for the complete destruction of the infidels.
Further, whoever of those mentioned above think that, by influence or favour
with secular princes of any rank, distinction or dignity, or with their
advisers, associates, attendants or officials, or with the magistrates, rectors
and lieutenants of cities, towns, universities or any secular institutions, or
with other persons of either sex, ecclesiastical or secular, they can take
steps towards a universal or particular peace between princes, rulers and
christian peoples, and towards the campaign against the infidels, let them use
strong encouragement and lead them on to this peace and the campaign. By the
tender mercy of our God and the merit of the passion of his only-begotten Son,
Jesus Christ, we exhort all of them with all possible emotion of our heart, and
we counsel them by the authority of the pastoral office which we exercise, to
lay aside private and public enmities and to turn to embracing the endeavour
for peace and deciding on the aforesaid campaign.
We strictly forbid each and every prelate, prince or individual, whether
ecclesiastical or secular, of whatever state, rank, dignity, pre-eminence or
condition they may be, under threat of the divine judgment, to presume to
introduce in any way, directly or indirectly, openly or secretly, any obstacle
to the said peace which is to be negotiated by us or by our agents, whether
legates or envoys of the apostolic see endowed (as said before) with the
episcopal rank, for the defence of the christian state of the faithful. Those
who, in working towards this peace, think that there is involved something of a
private or a public nature that is of importance to their princes, cities or
states, the care for whom or which pertains to them because of some office or
public function should, as far as it will be possible in the Lord, with due
moderation and calm take control of the matter inasmuch as it involves support
and goodwill towards the coming peace. Indeed, those who wish to rouse the
faithful by Christ's spiritual gifts, when these are duly contrite and
absolved, and to pour out devout prayers for obtaining peace and for deciding
on the expedition, so that the said peace and the campaign against the said
enemies of the christian faith may be brought about and be secured from God
himself, will devote worthwhile and well-considered efforts as often as they do
this. These prayers, offered with devotion, should take place in masses,
sermons and other divine services, in collegial, conventual and other public or
communal prayers, and among princes, advisers, officials, governors and other
persons named above who seem to have some influence in making or arranging the
peace and in deciding (as said before) on the campaign against the enemies of
the unconquered cross.
Trusting in the mercy of God and the authority of his blessed apostles Peter
and Paul, we grant remission of one hundred days of imposed penances to those
who, individually and in private, offer prayers to obtain the foregoing from
God; seven times each day if they do it so often or, if fewer, as often as they
shall do it; until the universal peace -- which is receiving our constant
attention -between princes and peoples at present in armed dispute has been
established, and the campaign against the infidels has been decreed with our
approval. We lay an obligation on our venerable brothers, primates, patriarchs,
archbishops and bishops, to whom the present letter or copies of it, accurately
printed either in Rome or elsewhere, shall come under official seals, to have
it published with all possible speed in their provinces and dioceses, and to
give firm instructions for its due execution.
In the meantime, with the approval of the sacred council, we have decreed,
as we proposed and desired with all our heart, the ecclesiastical reform of our
curia and of our venerable brothers, the cardinals of the holy Roman church,
and of others dwelling in Rome, and many other necessary things, which will be
contained in our other letters due for publication in this same session. It was
Julius, our predecessor, who summoned to this council all those who were accustomed
to attend councils. He gave them a comprehensive safe-conduct so that they
could make the journey and arrive safely and unharmed. However, many prelates
who ought to have come have so far not arrived, perhaps because of the
obstacles already stated. In our desire to go ahead with the more serious
business due in the next session, we appeal to in the Lord, and we ask and
counsel by the tender mercy of the same, prelates, kings, dukes, marquises,
counts and others who usually come or send someone to a general council, but
who have not yet provided spokesmen or legitimate instructions, to decide with
all possible speed either to come in person or to send chosen and competent
envoys, with valid instructions, to this sacred Lateran council which is so
beneficial to the christian state.
With regard to those venerable brethren, patriarchs, archbishops, bishops,
abbots and prelates - especially those bound under oath to visit the place of
the apostles Peter and Paul at certain fixed times, and to attend in person
general councils which have been summoned, including those under that
obligation at the time of their promotion -- whose obstinacy as being
non-attenders at various sessions became a matter of frequent accusation by the
sponsor of the same council, there is to be found in solemn form both a
petition for proceedings against them and a statement of the censures and
penalties incurred. This is notwithstanding any privileges, concessions and
indults that were granted confirmed or renewed by us or our said predecessors
in favour of them and their churches, monasteries and benefices. These we annul
and invalidate through our certain knowledge and fullness of power, considering
them to be fully stated here. We impose in virtue of holy obedience, and we
strictly command under the penalties of excommunication and perjury and others
derived from law or custom, and in particular from the letter which summoned
and proclaimed the said Lateran council and was promulgated by our predecessor,
Julius himself that they must attend in person the said Lateran council and
remain in Rome until it has reached its conclusion and been terminated by our
authority, unless they are prevented by some legitimate excuse. And if (as we
said) they have somehow been prevented, they are to send their suitably
qualified representatives with a full mandate on the matters that will have to
be treated, dealt with and advised upon.
In order to remove completely all excuse and leave no pretext of any
impediment to anyone who is obliged to attend, in addition to the public
guarantee which was clearly granted at the summoning of this council to all
coming to it we give, concede and grant, acting on the advice and power
mentioned above with the same council's approval, to each and all who have been
accustomed to be present at the meetings of general councils and are coming to
the present Lateran council, as well as to members of their personal staff, of
whatever status rank, order and condition or nobility they may be,
ecclesiastical and secular, a free, safe and secure safe-conduct and, by
apostolic authority in the meaning of the present letter, full protection in
all its aspects, for themselves and for all their possessions of any kind as
they pass through cities, territories and places, by sea and land, which are
subject to the said Roman church, for the journey to the Lateran council in
Rome, for remaining in the city of freedom, for exchanging views according to
their opinions, for departing therefrom as often as they may wish and also
after four months from the conclusion and dispersal of the said council; and we
promise to give readily other safe-conducts and guarantees to those desiring to
have them. Each and all of these visitors we shall deal with and welcome with
kindness and charity.
Under the threat of the divine majesty and of our displeasure, and of the
penalties against those impeding the holding of councils, particularly the said
Lateran council, which are contained and set down in law or in the letter of
the aforesaid summons of our predecessor, we are instructing each and all
secular princes, of whatever exalted rank they may be, including imperial,
royal, queenly, ducal or any other, the governors of cities, and citizens
governing or ruling their states, to grant to the prelates and others coming to
the said Lateran council a free permission and licence, a safe-conduct for
coming and returning, and a free and unharmed transit through the dominions,
lands and property of theirs through which the said persons must pass together
with their equipment, possessions and horses; all exceptions and excuses being
completely set aside and without force.
In addition we order and command, under pain of our displeasure and of other
penalties which can be inflicted at our will, each and all of our people who
bear arms, both infantry and cavalry, their commanders and captains, the
castellans of our fortresses, the legates, governors, rulers, lieutenants,
authorities, officials and vassals of the cities and territories that are
subject to the said Roman church, and any others of whatever rank, status,
condition or distinction they may be, to give permission, and to be responsible
for the giving of permission, to those coming to the Lateran council, to pass
through in freedom, safety and security, to stay, and to return, so that such a
holy, praiseworthy and very necessary council may not be frustrated for any
reason or pretext, and that those coming to it may be able to live in peace and
calm and without restraint and to say and develop under the same conditions the
things which concern the honour of almighty God and the standing of the whole
church. This we enjoin notwithstanding any constitutions, apostolic ordinances,
imperial laws or municipal statutes and customs (even those reinforced by oath
and apostolic confirmation or by any other authority) which could modify in any
respect or impede in any way the said safe-conduct and guarantee, even if the
constitutions etc. were of such a kind that an individual, precise, clear and
distinct form of speech, or some other clearly stated expression, should be
employed regarding them, and not just general clauses which only imply the
matter, for we consider the significance of all the above things to be clearly
stated by the present letter, as if they had been included word for word. Let
nobody therefore . . . If anyone however . . .
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