It proceeds from a single breathing. Finally, it condemns and bans all who might presume to deny the aforesaid or assert the contrary.
a. Faithful: That is, firm. And on heretics, "doubtful." And it is f. [fidei], C. [Codex], "On those who go to church," [in the law] "Faithful," and say "faithful" with regard to the mind, and "devout" with regard to outward acts, which he calls humble. On this point, see earlier, On the immunity of the church, "Decernimus" [We decree]. C. [Codex] "On confession." That is, profession.
e. Eternally: For there is a Father begetting, a Son being born, [and] the Holy Spirit proceeding; He exists from both without beginning and without end. See "Firmiter" [Steadfastly]. Concerning the aforementioned, S. [Summa] O. [Ostiensis] distinction 3, chapter 6. C. [Codex] "On the supreme trinity," in the letter "Inter claras." But it is objected: the trinity is one, [and] of things of one principle, as see "Firmiter." But there is no eternity there, because the eternal is truly without beginning and without end. Solution: He is the principle originating, not originated, so that the "principle" refers to created things, not to the divinity itself.
d. And the Son: This refutes the error of the Greeks, who say the Holy Spirit proceeds from the Father alone. They were moved by the evangelical authority in John 15, there [it says] "the Holy Spirit who proceeds from the Father." Also, in the creed published by the apostles, it is simply contained: "who proceeds from the Father." We add: "and the Son." To the same [point], C. [Codex] "On the supreme trinity," law 2, where it is said [of] the Holy Spirit, "whom we believe [to be] from the supreme Parent of things." But to this, one must answer: the expression of the Father does not exclude the Son; rather, it primarily includes Him, since their works are inseparable. 27, question 1, "Hic enim." See S. [Summa] O. [Ostiensis], distinction in the last chapter. Whence, since the Father and the Son are one essence, substance, or nature, as in the aforementioned decree "Firmiter," He cannot proceed from one alone, nor are we excommunicated, as the Greeks were saying, by adding "and the Son" to the creed, because that is more to declare than to add. And add that see [note: unclear reference] on the acts of the apostles, distinction 5, chapter "Pervenit." But it is objected to this constitution that it might be superfluous, from the fact that this same thing was said in "Firmiter," there: "the Holy Spirit, Father from both," etc. But say that this expression opens the mode of procession, saying that it is not as if from two [principles], etc. Furthermore, here those are condemned who are asserting or, by denying, thinking the contrary, which is among those things that are of the Catholic faith.
e. Teach: Note that we must necessarily hold and follow its articles, and what the Roman church holds and follows. Otherwise, we would be heretics. See "et" [and] "n." [note: unclear]. In other matters, we do not have to necessarily follow and hold what it follows, unless it follows and teaches. 11, distinction "Nolite." Where on this, 10, distinction "Novit." 31, distinction "Aliter." See A. [Azo], distinction 4 "On the Trinity." In one faith, a different custom of the holy church does not matter, as there.
f. Steadfastly: See "Firmiter."
g. Faithful: Concerning those who are outside, it is nothing to us. 11, question 3, "Inter." See, regarding the divine, "Gaudemus." Although it is useful to have a good testimony from them, as there. And 8, question 1, "Licet ergo." See, "On the sacred unity," chapter "Uno." See "Ad exhibendum." 11, question 3, "Non sunt." 11, question 1, "Nolo."
h. Orthodox: i.e., of the Catholics.
i. Fathers: 15, distinction, chapter 1, "Praecipuum in ecclesia." See, "On heretics."
k. Doctors: i.e., theirs. When [it says] "from the aforementioned," see [it] "when therefore," take it as meaning the doctors, preachers, and prelates. 43, distinction, chapter 1.
l. Latin: Such as Augustine, Jerome, Ambrose, and Gregory. 15, distinction, "Libellis." 15, distinction, "Sancta." See the rest, chapter 1.

And devoutly this steadfastly holds, and preaches, confesses, and teaches, the most holy Roman church, the mother of all the faithful, and the teacher of all orthodox fathers as well as Latin and Greek doctors, an unchangeable and true judgment. But because some, due to ignorance of the irrefutable truth of the aforementioned, have fallen into various errors, we, wishing to close the way to such errors, with the approval of this sacred council, condemn and reprove all

who might presume to deny that the Holy Spirit proceeds from the Father and the Son, or even with rash daring assert that the Holy Spirit proceeds from the Father and the Son as from two principles, and not as from one.

Boniface the Eighth.

On constitutions.

Although the Roman Pontiff, who is considered to have all laws in the shrine of his breast, in establishing later constitutions may not make mention of the former, he is known to revoke [them].

m. Greeks: Some, such as John Chrysostom, Cyril, Athanasius, Didymus, and the Council of Ephesus, [among the] fathers. For the Greeks say the contrary, as I said earlier. Or say according to William, who [was] in the general council of Lyons, that the Greeks who were in that council publicly professed [this] and publicly chanted [it] in the creed with the addition of "and the Son," by the command of the emperor and the church of the Greeks; would that they believe it with their heart. 27, distinction "Psalmist."
n. True: Otherwise it could be changed for the better. 27, question 1, "Apostolice," and chapter "fide."
o. Ignorance: Which is the mother of all error, as 45, distinction "Ignorantia." Nor does it excuse in these [matters]; for the ignorant will be ignored, as same distinction "Qui ea." To the same, 16, question 1 "Si cupis." 22, question 1 "In quibus," and chapter "fide."
p. To close the way: As in 18, distinction "Error." See, "On vows," "Inter opera."
q. We condemn: See [above], we condemn. From the day "we condemn and reprove," that is, in reproving we condemn. Jo. An. [Johannes Andreae].
r. To assert: See, he says "to deny." What if someone neither denies nor asserts, but being silent thinks so? He seems not to hold [the faith], because to be silent is [to agree]. Besides these two, 22, question 2 "Ne quis." See, "On the rule of law," "He who is silent." And f. [Digest] of same, law "He who is silent." So, although he is not judged a heretic from words, [he is judged] from the mind. "On heretics," chapter 1. 22, question 3 "Heresis," and chapter "Hereticus." And God hears in the heart, as 18, question 1, paragraph "Si ergo." The heart is questioned, 23, question 5 "Si quomodo," and 15, question 5, chapter 1.
s. Although: A new constitution of a prince takes away the first contrary [law], even if he does not express it. It does not take away special customs and reasonable statutes unless he expresses it.
t. Roman: Sometimes bishops are called supreme pontiffs. 21, distinction "Cleros." Truly, only the Pope is called supreme or Roman Pontiff, as here. 23, distinction, "secundum nomen." See, title "On the father," finally "posse."
v. Laws: Note from this letter the reason why it is one way in laws and another in customs, so that the former is taken away by the latter, the contrary, not the former taken away by the latter unless mention is made of it. See "On the rule of law," "Ceteris."
x. To have: C. [Codex] "On wills," law "Omnium," against 21, distinction "Praeterea," and 30, question 4 "Quod autem," where Urban did not recall what his predecessor Leo prohibited. So, as in the aforementioned chapter "Praeterea," it does not hold.
y. Former: The posterior [is] directly contrary to the former.
z. To revoke: See 1, distinction, chapter "Vasa." "On the acting of the Spirit," chapter 1. f. [Digest] "On laws," 1, "It is not new." In contrary laws, we stand by the last [one]. See "On wills," 22, question 2 "Ultima voluntas." See "On the celebration of mass," chapter "Marthe." f. [Digest] "On legacies," 1, "If to me." The reason is the same everywhere, because each depends upon the will of one only. But in those things which depend upon the will of two, say as I said. See "On the rule of law," "Qui potest." And what I said concerning the will, that we stand by the last [law], understand [this] even if mention of the first is not made in it. It fails in two cases: first, if the testament were made between children, C. [Codex] "On testaments," authentica "inter liberos" [between children]. And when the testator himself said the law of testament-making to himself, [saying] thus: "If I make another testament, let it not be valid," because then by making the second, it is necessary that he make mention of the first. f. [Digest] "On [law?]," law "Si quis," in the beginning.
a. Known: Is [it] "de." See "On [prescriptions?]," "Nonnulli." "On age and quality," "Eam te." See "On chapel matters," "Ex parte." See, see "On excesses of prelates," chapter 1. And 25, question 2 "Scripta," and law "Omnes quae." e. [Same], C. [Codex] "Having against law or usage," public law 6, and...