Verba sponse notanda de urbe Romana sub forma questionis, proponencia consolacionem et deuocionem et ordinacionem antiquitus omnium Romanorum, scilicet tam clericorum quam laicorum et cetera, quare nunc prochdolor omnia ista conuersa sunt in desolacionem et inordinacionem et abhominacionem, sicut patet in omnibus supradictis, quam infelix sit corporaliter et spiritualiter.
The Desolation of the Holy City
The city of Rome, once spiritually and physically vibrant, has fallen into ruin and neglect due to the corruption of its leaders.
Reverend Lord, among other discussions, let it be made known to the Lord how pitiable is the state of the city, which was once happy both physically and spiritually, but now is unhappy both physically and spiritually.1 In a physical sense, it's because its secular leaders—who should have been its defenders—have become its most savage plunderers, and for that reason its houses have been destroyed and many churches left completely desolate. In these places, the blessed bones of the saints are kept, shining with glorious miracles, their souls exalted and crowned in the kingdom of God. Their temples, too, have been turned into latrines for humans, dogs, and beasts; their roofs have been torn off and their enclosures stripped away. Spiritually, however, this city is wretched, because many of the regulations that holy popes established in the Church—inspired by the Holy Spirit for the praise of God and the salvation of souls—have now been wiped away. Sadly, because of these things, many new abuses have been adopted, born from the influence of the evil spirit, to the irreverence of God and the ruin of souls.
The Corruption of the Clergy
Clerical life has been corrupted by the abandonment of holy vows, with canons living in open immorality.
It was, in fact, a rule of the holy Church that clergy should advance to holy orders by living a blessed life, serving God constantly and with devotion, and showing others the life of the heavenly homeland through their good works; and it was to such men that the Church's income was given. But contrary to this custom of the Church, a serious abuse has arisen: the Church's goods are being given to laymen who don't marry simply to keep the title of canon. Instead, they shamelessly keep concubines in their homes by day and in their beds by night, boldly saying, "We aren't allowed to marry because we are canons." In the past, priests, deacons, and subdeacons had the greatest abhorrence for the infamy of an unclean life. Now, however, some of them openly rejoice when they see their mistresses walking among others with swollen bellies. They aren't even ashamed when their friends say to them, "Look, sir, you'll soon have a son or daughter born to you." Therefore, such men are more justly called pimps of the Devil than ordained clergy of the Most High God.
The Decline of Monastic Life
Monastic discipline has collapsed, with monks abandoning their rules, their habits, and their communal life for worldly comfort and vice.
Holy fathers like Benedict and others also established rules with the permission of the supreme pontiffs, building monasteries where abbots were accustomed to live with their brothers, devoutly celebrating the night and day hours and diligently instructing the monks in how to live well. Back then, it was a true joy to visit monasteries, when day and night honor and glory were given to God through the monks' singing; when sinners were corrected by the beauty of their lives, and the good were strengthened by the divine instruction of their leaders; and when, furthermore, souls in purgatory obtained blessed rest through their devout prayers. In the past, a monk who kept his rule perfectly was held in the highest honor and was revered by both God and people. But anyone who didn't care to keep the rule knew for certain that they would bring damage and scandal upon themselves. Back then, everyone could also identify a monk just by looking at his habit. But in opposition to this most honorable rule, a detestable abuse has arisen among many. For abbots now live more often in their own private residences, and wherever else they please, both inside and outside the city. That’s why it’s painful to visit monasteries now. Very few monks are seen in the choir during the hours, and sometimes none at all. Little is read there, sometimes nothing is sung, and for many days, Masses aren't even said. The good are troubled by their bad reputation, and the wicked are made significantly worse by their bad conduct. It's also to be feared that few souls find any consolation in their suffering from the prayers of such people. There are also many monks' dwellings in the city, and each one has a house to himself; some of them, when friends arrive, embrace their own children with joy, saying, "Look, my son!" It's hard to even recognize a monk by his clothes these days. For the tunic that used to reach their feet can barely cover their knees now. Their sleeves, which were once modest and wide, are now tight and tailored; and a sword hangs at their side instead of a pen and tablets. You can barely find a single piece of clothing on him that would identify him as a monk, except for a scapular—which is often hidden away so no one sees it, as if wearing a monastic habit were some kind of scandal. Some aren't even ashamed to wear armor and carry weapons under their tunics, so that after dark they can do whatever they please.
The Failure of Mendicant and Enclosed Orders
Mendicant orders have abandoned their poverty, and enclosed monasteries have become places of disorder and impurity.
There were also saints who left behind great riches to begin their religious life in poverty; they despised all greed and therefore refused to own anything for themselves. They hated all pride and worldly pomp, wearing the simplest clothing and detesting the desires of the flesh above all else; because of this, they maintained a pure life. These men and their brothers are called mendicants, whose rules the supreme pontiffs confirmed, rejoicing that some were willing to embrace such a life for the honor of God and the benefit of souls. But now it's a source of sadness to see their rules changed into detestable abuses and not kept at all, as Augustine, Dominic, and Francis dictated by the inspiration of the Holy Spirit—rules that many wealthy and noble people kept perfectly for a long time. In fact, many people today are called rich, yet when it comes to jewels and money, they are poorer than those who have professed poverty, just as the rumors about them certainly suggest.2 And so, many of them possess private property, which their rules have forbidden, taking more pleasure in this wretched ownership than in the most holy and glorious poverty. They also boast because their habits are made of fabric just as expensive and precious as the robes worn by wealthy bishops. Furthermore, Saint Gregory and other saints built certain monasteries specifically to enclose women, so that they could barely be seen even during the day. Now, however, they contain a very grave abuse in that the doors are left open indiscriminately to clergy and laypeople alike, whenever the sisters choose to grant them entry, even in the middle of the night. For that reason, these places are more like brothels than holy cloisters.
Abuses in Confession and Church Statutes
The Church's sacramental life and moral statutes are being undermined by greed, usury, and the failure to enforce excommunication.
There was also a Church regulation that no one should accept money for hearing confessions; however, it was perfectly acceptable for penitentiaries to accept payment for documents, as was only fair, from those who truly needed written testimonials.3 But contrary to these established practices, an abuse has taken hold in this way: wealthy people offer whatever they please after their confession, but the poor are forced to strike a bargain with the confessor before they can even be heard. And certainly, while the confessors grant absolution with their lips, they feel no shame in pocketing money with their own hands. Furthermore, the Church established that everyone should confess their sins and receive the Body of Christ at least once a year; this applied to the laity. For clergy and those in religious life do this more often throughout the year. A second rule was that those who cannot remain continent should live in marriage. The third rule was that all Christians should fast during Lent, on the Ember Days, and on the vigils of other feasts—days almost everyone knows well—unless they were hindered by serious illness or great distress. The fourth rule established was that everyone should abstain from all worldly labor on feast days. The fifth rule established was that no Christian should profit from money or anything similar through usury. But in contrast to those five excellent statutes mentioned above, five shameful and gravely harmful abuses have arisen. The first is that a hundred people who have reached the age of discretion die in Rome without ever having made a confession or received the Body of Christ, no differently than true idolaters.4 This applies to anyone who goes to confession and receives the Body of Christ, except for priests, those in religious life, and certain women. A second abuse is that many take legitimate wives, but if they have any discord with them, they abandon them for as long as they please—without ever seeking ecclesiastical authority—and take adulteresses in their place, holding them in honor and loving them. Some don't even hesitate to keep an adulteress in the same house as their wife, taking pleasure in hearing them both give birth under the same roof. A third abuse is that many healthy people eat meat during Lent itself; and out of the crowd, few are content with just one meal a day. There are even some people who abstain from meat during the day, eating only Lenten food, but then gorge themselves on meat at night in private lodgings. Clergy and laity alike sometimes do this, acting just like Saracens who fast by day and gorge themselves on meat by night. The fourth abuse is that, even though some workers take feast days off, some wealthy people still don't stop sending their hired hands to work in the vineyards, plow the fields, cut wood in the forests, and haul it home on those holy days; as a result, the poor get no more rest on feast days than they do on ordinary workdays. The fifth abuse is that Christians practice usury just like the Jews; in truth, Christian usurers are even greedier than the Jews. The Church also had a rule that people like those just mentioned should be brought to heel through excommunication, yet this is the very abuse that has now started to take hold. In fact, many are no more afraid of a curse than they are of a blessing; even when they know they've been publicly excommunicated, they don't care to avoid entering the holy Church, or to avoid the company and conversation of others. For few priests actually stop those who are excommunicated from entering the church. Few also find the company and conversation of the excommunicated to be abhorrent, as long as they are connected to them by some bond of friendship. Nor is a sacred burial denied to the excommunicated, if they happen to be wealthy.
A Call for Reform and Compassion
The chapter concludes with a plea for the restoration of the faith and a call for compassion toward those who remain faithful amidst the corruption.
Therefore, Lord, don't be surprised that I have called Rome an unhappy city, given such abuses and so many other things that are gravely contrary to ecclesiastical statutes. This is why there's reason to fear that the Catholic faith will soon perish, unless someone comes who loves God above all things and his neighbor as himself with a sincere faith, and who will abolish all these abuses. Have compassion, then, for the Church and her clergy who love God with all their heart and reject all evil habits; though they were like orphans because of the Pope's absence, they still defended the Father's seat with filial devotion and wisely resisted traitors, persevering through many tribulations.
Read the original Latin
Domine reuerende, inter alias collaciones intimetur domino, quam flebilis est status urbis, que quondam extitit felix et corporaliter et spiritualiter sed nunc infelix est et corporaliter et spiritualiter.
Corporaliter quidem, quia eius seculares principes, qui eius defensores esse deberent, facti sunt ei seuissimi raptores, et ideo domus eius destructe sunt ac multe ecclesie penitus desolate,
in quibus ossa benedicta sanctorum continentur, que gloriosis miraculis choruscant, quorum anime in regno Dei sublimiter coronantur. Templa eciam ipsorum tectis destructis et clausuris ablatis in latrinas mutata sunt hominum, canum et bestiarum.
Spiritualiter vero infelix est urbs ista, quia multe constituciones, quas sancti pape ex infusione sancti Spiritus ad Dei laudem et animarum salutem in Ecclesia statuerunt, iam delete sunt.
Pro quibus prochdolor multe noue abusiones ex maligni spiritus infusione ad Dei irreuerenciam et animarum perdicionem sunt assumpte.
Constitucio quippe sancte Ecclesie fuit, quod clerici ad sacros ordines procederent beatam vitam habendo, Deo iugiter deuote seruiendo aliisque vitam celestis patrie bonis operibus ostendendo; et talibus dabantur Ecclesie redditus.
Sed contra hanc Ecclesie consuetudinem orta est abusio grauis in hoc, quod laicis bona donantur Ecclesie, qui uxores non ducunt propter nomen canonicale
sed impudenter habent concubinas in domibus suis per dies et in lectis per noctes dicentes audacter: "Nos non licet esse in coniugio, quia canonici sumus."
Presbiteri et dyaconi et subdyaconi olim infamiam immunde vite maxime abhorrebant. Nunc autem quidam illorum manifeste letantur ex eo, quod meretrices suas intumescente ventre cernunt inter alias ambulare,
nec eciam pudet eos, si ab amicis eorum dicitur eis: "Ecce, domine, cito natus erit vobis filius vel filia." Ideo tales iustius vocandi sunt lenones Dyaboli quam ordinati clerici summi Dei.
Sancti eciam patres Benedictus et alii ordinauerunt regulas ex licencia summorum pontificum construentes monasteria, in quibus abbates cum fratribus residere solebant horas nocturnas et diurnas deuote celebrando et monachos ad bene viuendum sollicite informando.
Tunc certe iocundum fuit monasteria visitare, quando die noctuque agebatur honor et gloria Deo in monachorum cantu, criminosique homines corrigebantur ex ipsorum pulcherrima vita et boni confortabantur ex diuina informacione prelatorum, necnon et anime in purgatorio existentes propter eorum deuotas oraciones beatam requiem obtinebant.
Tunc eciam ille monachus in maximo habebatur honore, qui regulam suam optime seruabat, et venerabatur a Deo et hominibus. Qui vero regulam tenere non curabat, sciebat indubitanter se dampnum et scandalum incursurum. Tunc eciam omnis homo discernere et agnoscere poterat ex habitu, quem monachum esse.
Sed contra istam honestissimam constitucionem orta est detestabilis abusio in plerisque. Abbates namque frequencius in castellis suis et ubicumque eis placet intra urbem et extra commorantur.
Ideo dolorosum est nunc visitare monasteria. Paucissimi etenim monachi nunc in choro esse videntur horarum tempore, et aliquociens nulli. Ubi eciam parum legitur et quandoque nichil cantatur, et adhuc multis diebus misse non dicuntur.
De quorum mala fama boni molestantur et mali de eorum mala conuersacione grauiter peiorantur. Timendum quoque est, quod pauce anime ex talium oracionibus in penis suis aliquid consolacionis obtineant.
Multa eciam monachorum habitacula sunt in urbe, et quilibet habet domum per se; quorum aliqui amicis aduenientibus filios proprios amplexantur cum gaudio dicentes: "Ecce filius meus!"
Vix eciam agnosci potest monachus nunc in habitu. Nam tunica, que olim pedes solebat attingere, vix nunc operire potest genua. Manice vero ipsorum nunc arte sunt et tolate, que olim honeste esse solebant et late; gladiusque appendet lateri pro stilo et tabulis.
Et vix reperitur in eo unicum vestimentum, in quo monachus intelligi possit, preter unum scapulare, quod multociens occultatur, ut a nemine videatur, tanquam scandalum sit aliquod portare monachale vestimentum.
Aliquos eciam non pudet loricam et alia arma habere sub tunicis, ad hoc ut post crepusculum facere valeant, quod eos delectat.
Fuerunt eciam sancti, qui magnas reliquerunt diuicias, inchoantes regulas cum paupertate, qui omnem cupiditatem contempserunt et ideo aliquid proprium habere noluerunt.
Abhorrebant omnem superbiam et mundi pompam operientes se pauperrimis vestibus, carnis concupiscenciam summe detestantes et ideo puram vitam tenuerunt. Isti itaque eorumque fratres dicuntur mendicantes, quorum regulas summi pontifices confirmauerunt gaudentes, quod aliqui ad honorem Dei et animarum commodum talem vitam assumere voluerunt.
Sed iam tristicia est eorum eciam regulas cernere mutatas in detestabiles abusiones et minime teneri, sicut Augustinus, Dominicus et Franciscus ex inspiracione Spiritus sancti dictauerunt, quas multi diuites et nobiles longo tempore optime tenuerunt.
Multi quippe iam inueniuntur homines, qui diuites vocantur, qui tamen in clenodiis et pecuniis pauperiores sunt illis, qui paupertatem professi sunt, sicut utique volat de eis fama.
Et ideo plerique eorum habent proprium, quod eorum regule vetuerunt, plus gaudentes de proprio execrabili quam de paupertate sanctissima, gloriosa. Gloriantur quoque, quia in habitu suo habent pannum eque carum et preciosum sicut diuites episcopi in suis vestibus.
Item quedam monasteria per beatum Gregorium et per alios sanctos ad hoc sunt constructa, ut sic in eis mulieres recluderentur, quatenus vix in diebus videri possent.
Nunc autem abusionem in se continent nimis grauem, in eo quod porte indifferenter clericis et laicis, quibus placet sororibus introitum dare, eciam in ipsis noctibus sunt aperte. Et ideo talia loca similiora sunt lupanaribus quam sanctis claustris.
Constitucio eciam erat Ecclesie, quod nullus pro audiencia confessionum pecuniam reciperet, sed pro litteris, sicut esset iustum, de personis litterarum testimoniis vere indigentibus bene licuit penitenciariis pecuniam acceptare.
Sed contra ista incepta est abusio per hunc modum, quod diuites persone, quantum eis placet, facta confessione offerunt; sed pauperes, antequam audiantur, cum penitenciario pactum facere compelluntur. Et certe dum penitenciarii oretenus absoluunt, non verecundantur manibus suis sibi pecuniam imbursare.
Item in Ecclesia statutum fuit, ut quelibet persona peccata sua confiteretur et ad minus semel in anno acciperet corpus Christi; et hoc quoad populum laicalem. Nam clerici et claustrales hoc sepius faciunt in anno. Secundum fuit statutum, quod qui non possunt esse continentes viuerent in coniugio.
Tercium fuit, quod omnes Christiani ieiunarent in Quadragesima et in Quattuor temporibus et aliarum festiuitatum vigiliis, que pene omnibus permanent satis note, nisi illi qui graui infirmitate aut in magna angustia essent constituti.
Quartum fuit constitutum, quod in diebus festiuis ab omni mundialium labore unusquisque abstineret. Quintum fuit statutum, quod nullus Christianus pecuniam siue aliquid aliud tale lucrari deberet per usuram.
Sed contra hec quinque statuta optima supradicta orte sunt quinque abusiones inhoneste et grauiter nociue.
Prima est, quod centum persone, que ad annos discrecionis venerunt, in Roma sic moriuntur, quod nunquam fecerunt confessionem nec corpus Christi acceperunt magis quam veri ydolatre,
pro qualibet persona, que confessionem facit et corpus Christi recipit exceptis sacerdotibus et religiosis et feminis aliquibus.
Secunda abusio est, quod multi legitimas uxores accipiunt; qui, si cum uxoribus habent discordiam, deserunt eas, quamdiu placet, auctoritate ecclesiastica minime requisita, sumentes adulteras pro uxoribus easque in honore habentes et diligentes.
Aliqui eciam adulteram cum uxore in eadem domo habere non abhorrent gaudentes, quod in eadem domo eas audiunt simul parturire.
Tercia abusio est, quod multe persone sane in ipsa Quadragesima vescuntur carnibus; et de multitudine pauci sunt, qui una comestione in die contentantur.
Eciam inueniuntur aliqui, qui in die se a carnibus abstinent utentes cibis quadragesimalibus sed in nocte in priuatis hospiciis carnibus saciantur. Certe clerici una cum laicis hec exercent quandoque; qui Saracenis sunt similes, qui in die ieiunant et in nocte saciantur carnibus.
Quarta abusio est, quod quamuis aliqui operarii a labore per dies festiuos abstineant, tamen diuites aliqui mercenarios suos ad laborandum in vineis, ad arandum in agris, ad excidendum ligna in siluis ad deferendumque illa in sua domicilia per dies festos mittere non desistunt, et sic pauperes non maiori quiete diebus festiuis quam ferialibus gratulantur.
Quinta abusio est, quod Christiani ita sicut Iudei exercent usuram; et vere Christiani usurarii cupidiores sunt Iudeis.
Item statutum Ecclesie fuit, quod tales homines, quales iam numerati sunt, anathemate domarentur, contra que talis abusio inchoata est. Multi quippe non magis abhorrent malediccionem quam benediccionem; qui eciam si se excommunicatos nouerint publice, sancte Ecclesie introitum vel conuersacionem hominum seu colloquia non curant euitare.
Pauci enim presbiteri excommunicatis ecclesie ingressum prohibent. Pauci eciam excommunicatorum conuersacionem et colloquia abhominantur, si eis aliqua amicabilitate coniuncti sunt. Nec eciam excommunicatis, si diuites sunt, sacra sepultura denegatur.
Igitur, domine, non miremini, si nominaui Romam urbem infelicem pro talibus abusionibus et multis aliis ecclesiasticis statutis grauiter contrariis.
Quare timendum est Catholicam fidem in breui deperire, nisi talis venerit, qui Deum super omnia et proximum suum sicut se ipsum diligat fide non ficta omnes abusiones abolendo.
Compatimini ergo Ecclesie et eius clero, qui toto corde diligit Deum, abhorrentes omnes malas consuetudines; qui propter absenciam Pape quasi orphani fuerunt, tamen filialiter Patris sedem defenderunt proditoribusque sapienter restiterunt in multis tribulacionibus perseuerando.
Notes
- 1 ↩The term 'collaciones' here refers to formal spiritual conferences or discussions held for the purpose of instruction or correction.
- 2 ↩The term 'clenodiis' refers to jewels, treasures, or precious ornaments, often implying worldly status symbols.
- 3 ↩The distinction here is between the spiritual act of absolution (which must be free) and the administrative act of issuing formal documentation (which could be charged for in cases of genuine need).
- 4 ↩The Latin 'centum persone' is used here as a rhetorical figure for a large, indefinite number of people, rather than a literal count of one hundred.
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