[Liber sextus Decretalium]

Basel Weissler 1476
Stockm p. 10

A historiated initial 'Q' in blue and red ink features intricate penwork flourishing that extends down the left margin and into the inter-columnar space.

Because the order is later, it is fitting first to seek human help original: "humana subsidia", so that if these fail, the grace of divine favor may be requested reference to Decretum Gratiani, Distinctio 1, chapter 'Omnis christiana'. Therefore, I, Johannes Andreae of Bologna, the least among doctors, though insignificant and unworthy, desiring the beginning of this my work to be for the invocation, honor, and praise of the name of Jesus Christ, when I recall this I ought to bow my knees, or at least my heart reference to Decretum Gratiani, De invocatione ecclesiae, toward Him, as much as I am able, I offer humble prayers. I ask that He, not weighing human demerits, but through His mercy alone, may cause the grace of His celestial influence to flow into me. Thus, by supplementing the defect of my eloquence and increasing the measure of my talent and the capacity of my memory, I may be able to expand upon the truth of the scriptures of this book, to put errors to flight, to unravel enigmas, to solve knots, to clarify the obscure, and to declare doubtful matters reference to Decretum Gratiani, De reliquiis, chapter 1. Thus, I may also augment the science and grace within myself, so that I may walk uprightly in His truth and virtue reference to Decretum Gratiani, De penitentia, Distinctio 2. As the science of this law is planted, built, strengthened, and observed in the minds of those desiring to hear reference to Decretum Gratiani, Causa 4, Questio 1, may their bodies be honored and enriched through it reference to Decretum Gratiani, De prebendis, chapter 'De multa'. May they be rendered as members of the body of justice reference to Decretum Gratiani, Distinctio 47, so that their souls may be learned and painted by God, and clothed in justice, that they may merit beatitude reference to Decretum Gratiani, De penitentia, Distinctio 3. Let this work be a memorial: let it instruct children, offer itself to the young, and rouse the sluggish from the sleep of negligence reference to Decretum Gratiani, De homine, rendering them assiduous and vigilant in study. May my sermon find a spark of love for this science in them, and may it breathe upon it and nourish it, so that when it has grown, it may create a most worthy flame reference to Decretum Gratiani, De penitentia, Distinctio 2. Therefore, I embrace those who praise this work, those who strengthen it with better reasoning, and those who rebuke it with merit. However, I do not resist those who grumble, but like a lamb before the shearer, I shall not open my mouth reference to Decretum Gratiani, De penitentia, Distinctio 2.

Let whatever is found in this work that is worthy of rebuke be ascribed to my insufficiency, yet let the affect of truth and the not-weak love that I bear in my heart for study, and for the students to whom I am drawn, and the absolute openness of my hands to set the pen to the page, render me excused in some way, even if I acknowledge my insufficiency. But if there be anything there worthy of note and useful, it is due more to the divine power and to the most reverend father under whose shadow I rest and sit among the learned, though I am unworthy, Lord Guido de Baysio, Archdeacon of Bologna. From his writings and sayings, which I do not receive into glosses, but rather as text, and from the lecture newly compiled by him upon the book of the Decretals, I have collected the things written below. And although I think the sayings or writings of all doctors of this law should be submitted to his judgment, so that what he approves is approved, and what he disapproves is disapproved by all, I nevertheless submit the writings of this work to his correction with filial boldness. I profess that I hold what he approves and do not hold what he disapproves. And if anything in this work were contrary to his sayings or writings, I ask that it be held as not written, and by this, let it be patent that I cannot be rebuked reference to Decretum Gratiani, Causa 24, Questio 1; De summa trinitate.

Decorated initial 'B' in red and blue ink.
Boniface, Bishop, for the reason that the third, fourth, and fifth books of the Decretals, why we are not accustomed to speak of these things, or the sixth, which they have at the beginning of any book, should be heeded; rather, it suffices to have sought it at the beginning of the volume. At the beginning of this sixth book, although it is not the same author, why I omit it, so that for the sake of brevity, I may have remitted to those things which were noted in the compilation of Gregory IX. And although it is an ancient rhetorical discussion whether the salutation is part of an epistle, that is, I leave it to discussion and resolution. I divide this preface into four parts: in the first, the salutation is placed up to the words "sacrosanct"; in the second, the exordium up to the words "in good health"; in the third, the narration up to the words "to the university"; and in the fourth, the conclusion up to the end.

First, therefore, Lord Boniface greets and blesses the doctors and scholars staying in Bologna. Secondly, in the exordium, he says that he intends to be solicitous for the convenience of his subjects and works voluntarily, and watches through entire nights, declaring old laws and issuing new ones, so that he may remove scandals for them and repress disputes. He confesses that he is held to this from the office of dispensation entrusted to him, for the reason that the Roman Church, which was preferred by God to all churches, was made the teacher of the whole world. Thirdly, he narrates that he was requested by many to elucidate which things, issued from the vagantes technical term: decretals issued after the compilation of Gregory IX before the compilation of Gregory IX, by him or other Roman Pontiffs, ought to be held and which should be refuted, and who were the authors of them. Desiring to make this effective, through three named in the letter, he caused those very vagantes to be diligently searched; many were cut out because they were temporal, or contrary to the law, or superfluous. He ordered the remaining ones, reformed for the better, with useful constitutions newly issued by him, to be reduced into one book and placed under due titles. He wishes this book to be joined to the five books of the Decretals and to be called the Sixth, since the number six is perfect. Finally, he adds that he did not order these constitutions to be placed in the compilation of Gregory IX under their own titles because it would be opportune to destroy many books and make new ones, with great labor and expense. Fourthly, in concluding, he commands the doctors and scholars to receive maturely this book, which he sends to them under seal, to use it in judgments and schools. He commands that they no longer receive or use any constitutions published by his predecessors after the compilation of Gregory IX, which are not included or reserved in this Sixth Book.

I note this preface. First, concerning the name, although he himself was Boniface VIII, I believe it is because we had one Pope Benedict reference to Decretum Gratiani, De presumptionibus. And Boniface is he who does good etymological note on the name Boniface, and it is truly a sounding name reference to Decretum Gratiani, Distinctio 16; De prebendis; De donationibus. He did well, nay, he did the best for our canon law, by illuminating it through the declaration of old laws and through new edicts. As follows, because young men are accustomed to doubt why he changes his name in the creation of a Roman Pontiff, since the changing of a name is prohibited reference to Decretum Gratiani, De mutatione nominis. For he was formerly called Benedict, now he is named Boniface; formerly Simbald was Gregory X; formerly Theobald was Celestine V; formerly Peter. I believe this is done to show that the change of name is a change of the man, since previously he was a man, now he acts as the vicar of the true God on earth reference to Decretum Gratiani, De electione. Furthermore, because every action of Christ is our instruction reference to Decretum Gratiani, De electione; Causa 2, Questio 1, it was changed for Peter in his promotion when he was called Simon reference to Decretum Gratiani, Distinctio 21. The Roman Pontiff acts as the vicar of Peter reference to Decretum Gratiani, De electione; hence, after his example, his name is to be changed. Moreover, it was equitable for the change to be made, because the promoted person could have an original name, for example, reference to Decretum Gratiani, De electione; hence it would not be equitable for him to be called by that name. But one must always understand regarding the change of name as fraudulent, concerning consecration and coronation. Thus writes the Bible. Bishop, before he is elected bishop, and I shall add what I will say at the end of the book. And why he calls himself a bishop, when there are greater dignities in the Church of God?

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