Title XXXI: On Regulars and Those Passing to Religion

Latin source headnote: A person cannot be admitted to religion unless willing and of suitable age.

From the Council of Mainz.

Let no one be tonsured unless of lawful age and spontaneous will.

Latin source headnote: A prepubescent person who entered a monastery cannot be recalled by his parents after a year. This it says first. A pubescent person who entered by force cannot leave or be recalled by his parents after a year. This it says second. The Sicilian Abbot.

From the same.

If anyone was tonsured before the lawful years without the consent of his parents, [and] if his parents have not themselves protested within a year to the prince, his own bishop, or a missus dominicus, let him remain in that clerical state. But if after the lawful years he was made a cleric by force, and neither he nor his parents protested within a year to the aforesaid persons, let him remain thus in the clerical state, like him concerning whom it was said above. [But if the aforesaid persons, etc.]

Latin source headnote: A secular cleric using the habit and name of a monk is compelled to become a monk or to desist from this.

From the Council of Toledo.

That clerics who pretend themselves to be monks in habit and name, and are not, be corrected in every way and amended, so that they are either true monks or true clerics.

Latin source headnote: A female novice who voluntarily introduces herself into the acts of professed women is thereby deemed professed. This it says, and it is a very notable case.

From the Council of Arles.

If a widow voluntarily placed upon herself the veil of conversion, although not a sacred one, and offered an offering to God in the church among the veiled women, willing or unwilling she ought thereafter to have the habit of sanctimony, although she wishes to affirm by oath that she placed the veil upon herself with this tenor and reason, that she could again lay it aside.

Latin source headnote: A monk cannot rashly pass to another monastery or have a peculium.

Gregory, to Anthemius the Subdeacon.

John, our brother and fellow bishop, [having sent] through Justus his cleric [a capitulary, is known to have intimated this to us among many other things: certain monks of the monasteries situated in the diocese of Sorrento migrate from monastery to monastery as they please and depart from the rule of their own abbot from desire for a secular thing; but also, what is known not to be lawful, each of them takes care for his own private property.] Therefore, by the present command we mandate [your experience] that you permit neither a monk rashly to migrate further from monastery to monastery, nor any of them to have anything as private property. But if [anyone] presumes this, let [him] be returned by fitting coercion in the monastery in which he was first converted and under the rule of his abbot, from which he had fled, [lest, if so great an iniquity, etc.]

Latin source headnote: Where a congregation or religion is harsh, full puberty—namely, the age of eighteen years—is required in one making profession. This it says, having regard to the mind of the letter, and it is a singular text.

From the Register of Gregory.

Because the congregation of monks on the islands is harsh, we prohibit the reception of boys into their monasteries before their eighteenth year also. Or if there are any there now, let your experience remove them and send them to the city of Rome. We will that you observe this in all respects on Palmaria and the other islands.

Latin source headnote: If a Cistercian passes to another monastery without the license of his abbot, he is compelled to return to his own monastery.

Alexander III, to the Archbishops and Other Prelates of Churches Constituted throughout Gaul.

It is not doubtful or uncertain to you how the religious brothers of the Cistercian order excel in such religion and virtue that, by the institution of the Fathers and our predecessors, those who make profession in their monasteries are prohibited from departing from the cloister without the license of their abbot, and those departing are prohibited from being received in other monasteries. Hence it is that we, wishing solicitously to preserve the same institution as not only friendly to religion but also consonant with reason, by apostolic writings directing your whole body, command that you in no way permit monks or converts of the Cistercian order, after profession made in the monasteries, to be received throughout your bishoprics without the license of their abbots. And if there are any among them who presume to leave without the license of their abbots the monastery in which they made profession, and after being admonished do not quickly return to their monasteries, you are to strike them so long with ecclesiastical censure, appeal being removed, until you compel them to return to the monasteries from which they departed.

Latin source headnote: A profession made before the fourteenth year does not bind; but after the fourteenth year, if made through reception of the habit of the professed, it also does not bind unless perseverance for three days is given.

The same, to Master F., Canon of Città.

You should know that it has come to our hearing that the hermits of Montefoll. seduced certain boys under the fourteenth year to such an extent that certain of them, giving assent to their persuasions, immediately received the habit of religion in their monasteries. One of them, named T., immediately repented that he had put on the habit, intimated to his parents what he had done, and they, coming to that place without delay, drew him out from there. And although, as we have learned, he had remained there for only one night, the aforesaid hermits and certain others do not permit him to take as wife a certain girl whom he swore to take as wife and, as is said, betrothed. Wherefore, by apostolic writings directing your discretion, we command that, after the truth of the matter has been diligently inquired into and learned, if it is established to you that the aforesaid T. laid aside the habit he had received before completion of his fourteenth year, or if after his fourteenth year he received the habit without probation and laid it aside within three days, you declare him, occasion and appeal ceasing, to be wholly absolved from the impleading of the aforesaid hermits or others in this respect, and freely able to marry her whom, after he left, he swore to take as wife, if no other reasonable cause obstructs.

Latin source headnote: One who receives the habit of the professed, where the habits are distinct, is compelled to be a religious there or elsewhere; but if he receives the habit of novices, he can return to the world.

The same, to the Bishop of Ely.

Concerning what was asked of us on your part about clerics who received the habit of religion and returned to their former state before profession, we answer your fraternity in this manner: if they are unwilling to observe the austerity of the religion to which they are known to have migrated, they are to be compelled to pass to a lesser religion. Nor ought they any longer to be received in secular churches, lest they be proved to act contrary to their vow, which they made to the Lord, at peril to their souls. But if, while placed on probation, they wished to depart before receiving a habit of this kind, according to the Rule of blessed Benedict they do not appear to be prohibited from returning to their former state, which seems to command that they return in the same clothing in which they came. [Moreover, etc.; cf. c. 1, On the Conversion of Spouses, III. 32.]

Latin source headnote: A regular canon can become a monk if the religion to which he passes is stricter than his own; otherwise, it is otherwise.

The same, to the Bishop of Amiens.

Indeed, concerning the canon who had made profession in the church of Aromat and had fled from it, and was received as a monk by a certain abbot, we signify this to your fraternity: if the place where he now remains is of a greater religion than the church of Aromat, permit him to remain in the same place with a pure conscience; otherwise, compel him to return to his former church. [Moreover, etc.; cf. c. 3, On Consecration, IV. 19.]

Latin source headnote: A person younger than fourteen years is not bound to religion by making profession unless, having become older, he ratified it.

The same, to the Bishop of Beauvais.

It was signified to us and shown for certain that Guiboldus, not yet beginning to be fourteen years old, from fear of the master who was instructing him in letters, received the habit of religion at the church of Resone, and departed from there like a boy within a year, and now for six years and more wanders about through the vanities of the world. Hence, because the truth of this matter is not established to us, by apostolic writings directing your fraternity, we command that you diligently inquire into the matter itself and, if you find that G. had not been offered by his parents, nor had begun to be fourteen years old when he entered religion, and, repenting within his fourteenth year of the vow made, departed from religion, if he wishes to remain in the world, you declare him absolved by pontifical authority from that vow of profession that he made, and take care to publish his absolution both to the church of Resone and to the people of your city. But if perhaps he was offered by his parents, or had completed his fourteenth year when he entered religion, or after his fourteenth year ratified the profession previously made by him, compel him with all severity to pass to the same or another religion.

Latin source headnote: If a daughter younger than twelve years, delivered by her parents to a monastery, after becoming older is voluntarily veiled, she cannot return to the world.

Clement III.

Since we know you to be a prudent and discreet man, if in matters in which you doubt you seek counsel from us with pastoral solicitude, and we respond to you concerning canon law as far as we can, and commend your prudence with worthy praises in the Lord. Indeed, you took care to propose to us by your intimation whether she who was delivered to a monastery by her parents below the years of discretion, and, putting on the habit of religion, received the blessing, and afterward, leaving, joined herself to a certain knight, by whom she also conceived offspring, is to be compelled to return to the monastery, since she asserts that after she had the age of consenting she dissented, and recalls that she received the gift of blessing unwillingly. Concerning this we answer your consultation in this manner: since, according to the censure of the Council of Toledo, either paternal devotion or one's own profession makes a monk, whichever of these is alleged will hold, with access to return to the world utterly interdicted. For she does not appear able to cast off from herself the yoke of monastic profession, since it is not clearly established that she contradicted it when she received the blessing, which indeed those who are veiled receive only at the age of discretion; especially if, ratification following, even if it were established that she once contradicted it, what had previously been done is strengthened. Nor does what is taken in a contrary sense from the constitution of our predecessor Pope Leo, a holy man, speak against this—that girls who received the habit of virginity when compelled by the command of their parents can abandon it without transgression—since it can rightly be understood of one who is known to have been constituted at marriageable age. For then, because she has free choice, she is not compelled to follow the will of her parents in the choice of her state.

Latin source headnote: A profession made without reception of the religious habit is valid.

The same.

A petition presented to us on your part contained that I., a canon of Acerenza, burdened by sickness, asserts that he emitted a vow that he would become a monk; whence, fearing that he might die with the vow unfulfilled, with joined hands he surrendered himself to you as a monk and brother. Others also, in your absence, vowing themselves into the hands of priests to become monks, returned to their vomit when made healthy; and although they had formerly been familiars of your monastery, because they were not admitted to their ancient familiarity, they became adversaries in place of friends. Therefore, whether you can disregard the deeds of such persons lest they become worse, or whether they are to be compelled to fulfill what they promised, you seek to be taught by us. We therefore answer your inquiry in this manner: since it is not the habit but regular profession that makes a monk, from the time a vow is emitted by one converting and received by the abbot, such a person is indeed not undeservedly to be compelled to become a monk and render to the Lord what he promised. [Given at the Lateran, on the third day before the Ides of January. 1199.]

Latin source headnote: If a father offered himself, with his goods and his prepubescent son, to a monastery, the son, having become older, can leave religion and seek his legitimate portion from the monastery.

Celestine III.

Since we are—(And below:) Indeed, it was recently reported to our ears that, when B., a knight, had by the Lord's permission been sprinkled with the disease of leprosy, he conferred himself, together with his son who had in no way reached the years of discretion, upon a certain monastery, together also with his goods that he had held from the monastery itself, and caused his said son to receive the monastic habit. And when monastic discipline displeased the boy himself on account of the harshness of the rule, within the space of ten weeks he withdrew from the monastery and the habit thus received and began insistently to seek his father's goods from that abbey. And when a question concerning this had been brought to the diocesan bishop and debated before him for some time, because many appeared to disagree concerning the rigor of the canons—if the relatives of the said boy could prove by witnesses that he was below the years of discretion when he was offered, he was in no way bound by such a vow—the said abbot appealed to the hearing of the See of Mainz, and certain relatives of the same boy transferred the appeal to the Roman church, as we learned from the letters of Bishop Aug. Therefore, we answer your discretion in this manner: if the said boy has reached the years of discretion and is unwilling to retain the monastic habit, if he cannot be induced to this, he is in no way to be compelled, because it will then be free for him to lay it aside and to seek the paternal goods that come to him by succession.

Latin source headnote: An insane person is not bound by making profession unless, having become of sound mind, he ratified it.

Innocent III, to the Bishop and Chapter of Targile.

As the tenor of your letters disclosed to us, when the bearer of the present writing was constituted in the priestly office and labored under such want of temporal things that he could provide in no way for himself or his parents or brothers in their own necessities, he did not hesitate to expose himself to the labors of his own body and many perils of the sea, so that from his labor and honest acquisition he might relieve his own want and that of his family. But it happened after these things that, while he was staying far from your city, he began to labor under so grave a sickness that, placed outside himself, he despaired of the present life; and while he was constituted at such a point, he was clothed in the monastic habit by a certain simple monk and carried to a monastery. Then, after a few days had elapsed, when he was already at the beginning of his convalescence, he laid aside the habit and, with the license of the abbot of that place, left the monastery; and, wishing to aid the wants of his family, he humbly petitioned you that he might minister in the priestly office as before and dwell together with you. You humbly seek to be taught by the sacred oracle of the Apostolic See what is to be done by you concerning these things. We therefore answer your consultation in this manner: although these two things appear mutually repugnant—namely, that someone is placed outside himself and despairs of the present life—nevertheless, if at the time when P., the priest and bearer of the present writing, is asserted to have been placed outside his mind, he was clothed in the monastic habit, since one who is alienated does not perceive and through this cannot consent, declare him absolved from observance of the monastic order, unless, after he became possessed of his mind, he made monastic profession by spontaneous will. [Given at the Lateran. 1198.]

Latin source headnote: Profession ought neither to be made nor received within the time of probation; but, if made and received, it holds. This it says, and it is a notable case and is alleged daily.

The same, to the Archbishop of Pisa.

To the Apostolic See, which by the Lord's disposition is the mother and teacher of all the faithful, doubtful questions concerning diverse articles are referred, so that what shall have been answered by it concerning their solution may be held without doubt by all. Indeed, on your part we recently received such questions: since the regular institute interdicts anyone from being made a monk before a probation of one year, monks and nuns constituted in your diocese receive clerics as well as laypersons of each sex, the healthy and the infirm alike, who wish to assume the habit of religion, even professing by some nod, sometimes without any profession, sometimes causing them to make profession immediately. Hence many evils are known rather often to arise, since the infirm, already transferred to a monastery and having emitted profession, cast off the religious habit after they recover from their infirmities and return to their own property. It also happens that such persons remain in their own houses, since the monks do not wish their monasteries to be burdened by them while they live. The healthy also, thus received without probation, looking back, contract marriages after casting off the regular habit. Concerning them you petitioned to be made certain by the Apostolic See whether persons who assume the religious habit before the probation of one year or a competent time ought, when profession has been made or abandoned by them, to be reputed monks, and whether a married person desiring to be converted is to be received as a monk unless his wife promises perpetual continence. We therefore answer in order your questions in this manner: although the time of probation was granted by the holy Fathers not only in favor of the person converting but also of the monastery, so that both he may test its harshness and it may test his character—which on each side is diligently to be observed, especially when certain knowledge of each has not otherwise been obtained—nevertheless, if before the regularly prescribed time of probation one who desires to be converted receives the habit and emits profession, the abbot personally or through another receiving the monastic profession and granting the monastic habit, each is seen to renounce what is known to have been introduced for himself. And therefore he is indeed obligated by the profession emitted and received to regular observance and is truly to be deemed a monk, because many things are prohibited from being done that, if done, obtain the firmness of force. But abbots are to be prohibited from indiscriminately receiving anyone to profession before the time of probation; and if, contrary to the aforesaid form, they have indiscreetly received any persons, they are to be corrected by due retribution, since the space of probation was regularly instituted in aid of human frailty. But when a husband, etc. (cf. c. 13, On the Conversion of Spouses, III. 32.) [Given at the Lateran, on the ninth day before the Kalends of December. 1198.]

Latin source headnote: One who made profession, although he never remained in the cloister but remained in the world and used his own goods, is compelled to regular observance.

The same, to the Bishop of Acre.

As was proposed to us on your part, a certain cleric, when laboring under excessive sickness, as though certain of death and despairing of recovering health, sought and received the habit of regular canons, expressing and promising in the reception of the habit those things that are customarily promised in a matter of this kind. But he neither passed to the church, as one burdened by sickness, nor ceased to use his goods. But afterward, health having been received, after fifteen years and more, while our venerable brother the bishop and our beloved son the prior and canons of the church of Nazareth, from whom he had received the regular habit, saw and knew it, you, although at the time when he received the habit in the church of Nazareth you exercised the solicitude of the prior, unmindful of the things that had been done concerning him, received him as a canon of Acre. But because you petition through our letters to be taught what you ought to do concerning this, we answer your fraternity in this manner: if at his own request he received the regular habit and bound himself by his profession to observance of canonical religion, he is to be compelled by ecclesiastical severity to reassume the habit, since the fact that he remained outside the canonry for so long can deservedly be alleged not in his excuse but as an increase of greater transgression. [Given at the Lateran, on the tenth day before the Kalends of January. 1198.]

Latin source headnote: A religious can, from zeal for a holier life, pass to a stricter religion after first seeking the license of his prelate, although it was not obtained, even if the first monastery is privileged that one cannot pass from it to another, even a stricter one. This it says, and it is a notable case and is alleged daily.

The same, to the Prior and Convent of Dimol.

Although it was granted by the Apostolic See to certain monks and canons, and also to Hospitallers and Templars, that, after someone has been professed with them, he cannot, against their will, pass to another place even with a view to a stricter religion, so that each person according to the Apostle remains in the calling in which he is known to have been called; nevertheless, because where the Spirit of God is, there is liberty, and those who are led by the Spirit of God are not under law, because law is not laid down for the just, this appears to have been granted to them for this reason: that no one from rashness or levity should fly over to another order, to the loss or injury of his own order, under pretext of greater religion, as it is established to have been frequently presumed by many; not indeed so that license to pass should be denied to him who has thought it should be sought with humility and purity, so that he may be able to migrate not feignedly but truly to the fruit of a better life.

Such a person, therefore, after he has sought from his prelate license to pass, absolved by the private law that prejudices the public law, can freely fulfill the purpose of a holier life, notwithstanding the insolent contradiction of an undiscerning prelate, because he deserves to lose a privilege who abuses the power granted to him; since even the Roman Pontiff, who obtains supreme power in the church, grants without difficulty to archbishops and bishops seeking for just cause license to resign. Wherefore let all those to whom a privilege of this kind was granted know that they are bound by law to grant license to pass to those seeking in this manner, because, just as a subject ought with humility and purity to seek from the prelate license to pass, lest he appear to contemn the good of obedience, so assuredly the prelate ought without difficulty or any depravity to grant the subject license to pass, lest he appear to impede a divinely inspired purpose. But if it is probably doubted whether someone wishes from charity or from rashness to pass to a stricter or a more lax order, the judgment of the superior is to be sought, lest perhaps an angel of Satan transform himself into an angel of light; this rule always being inviolably observed: that no [bishop] presume on any occasion to abandon his prelacy without the license of the Roman Pontiff, because, just as a greater good is preferred to a lesser good, so common utility is preferred to particular utility. And in this case teaching is rightly preferred to silence, solicitude to contemplation, and labor to rest. Indeed, to signify this, the only-begotten Son of God, Jesus Christ, was born according to the flesh not of Rachel but of Leah; nor is Mary read to have received him into her house, but Martha. Hence, when a bishop can both preside and profit, he ought neither to seek nor even to obtain license to resign.

Therefore, since our beloved son R., your monk, migrated to the brothers of the Cistercian order not that he might derogate in any way from your order but that he might lead a stricter life with them, by apostolic writings directing your discretion, we command that you in no way molest him concerning what he is known to have done from a pure heart, a good conscience, and unfeigned faith, because charity is a proper fountain in which an outsider does not share. [Given at Rome at Saint Peter's, on the third day before the Kalends of May, in the ninth year. 1206.]

Latin source headnote: Spouses can withdraw from one another by professing religion; it is otherwise if they forswear one another and do not remain continent, for the oath is illicit.

The same, to the Provost, Dean, and Scholasticus of Demeren in the Diocese of Cologne.

Coming to the Apostolic See, the woman G., bearer of the present writing, showed us by a suppliant intimation that, when she had contracted marriage in the face of the church with E. de Hard., of the diocese of Cologne, and had cohabited with him for a long time, discord arose between them to such an extent that each furnished a corporal oath that thereafter neither would seek the other; the man himself assigning as the cause of this separation that he had known carnally a certain aunt of that woman before he took her as wife. Although very many asserted this, nevertheless faith concerning it was not made to the church. But when afterward each flew to second vows, and the second husband entered the way of all flesh while the former husband was still surviving, the said woman caused herself to be enclosed in a strict place to do penance. After six years had been passed there in devotion, hearing from certain discreet and religious persons that she could not be saved thus, she came to the Apostolic See, humbly and devoutly petitioning that we deign to impart salutary counsel to her. We therefore, considering that that oath was illicit, by apostolic writings command your discretion that, after prior admonition, you compel the aforesaid man, after excluding her whom he took in addition, to receive the aforesaid woman; afterward to hear if there is any question, and, appeal being removed, to decide it with a due conclusion. But if nothing [sufficient] is shown against the marriage and the man, after abandoning the world, prefers to migrate to the regular life, you are to grant him license concerning this, so that she may thus be able to remain in her own purpose, as she desires. [No letters, etc. Given on the second day before the Kalends of July. 1205.]

Latin source headnote: One who is converted to a monastery by taking the habit of a novice can return to the world within the time of probation unless it appears that he wished absolutely to change his life.

The same, to the Abbot of Affligem and Masters R. and G., Canons of Utrecht.

We have frequently been consulted by many as to whether one who entered a monastery by taking the habit of a novice, if before emitting profession he wishes to leave within the time of probation, can lawfully return to the world without the mark or fault of apostasy, especially with due correction of morals. Although diverse persons have held diverse views concerning this, we nevertheless believe a distinction must be made as to whether the person converting proposed absolutely to change his life so that under a regular habit he might thereafter serve almighty God, or conditionally to test regular observance so that, if it pleased him within a year, he would then profess the discipline of the order, or, if perhaps it did not please him, return with reformed morals to his former state. In the first case, in order to live regularly he ought to pass at least to a more lax rule. In the second, he can return to the world, yet not so as to live secularly. Therefore, so that his intention may be more fully known, let him declare his purpose at the beginning. Therefore, after weighing this distinction with diligent meditation, inquire solicitously concerning our beloved son the Dean of Utrecht into what you see is to be inquired into, and canonically establish what you know is to be established, [causing, etc. Given at the Lateran, on the Ides of May. 1204.]

Latin source headnote: One who, within the year of probation and without making profession, returns to the world can lawfully be promoted to orders and benefices.

The same.

You petitioned—(And below: [cf. c. 14, On Jews, V. 6.]) Thirdly, you asked whether those who, constituted in their younger years, received the habit of novices and afterward returned to the world within a year without making profession, and were promoted to sacred orders by their bishops [who knew] this, ought to be sustained in ministering in those churches in which they were instituted by the same bishops. We therefore answer your fraternity in this manner: on account of this they are not to be removed from those churches, but can freely minister in them, unless perhaps prudence supplied age in them so that [at least] they ought to pass to a more lax rule, because by assuming the religious habit without a declaration they are presumed to have proposed to change their life. [Given at the Lateran, on the seventh day before the Ides of June, in the twentieth year of our pontificate. 1212.]

Latin source headnote: One who wears the monastic habit for more than a year in a monastery where the habits are not distinct is deemed professed.

Honorius III, to the Bishop of Venice.

It was proposed before us on your part that there are certain persons in the diocese of Venice who, although they have worn the monastic habit for many years, have nevertheless not made monastic profession. Hence, when they are reproved by you or others because they have private property and otherwise live irregularly, they do not blush to say that they are not bound to the lack of private property, to continence, and to other regular observances, since the habit does not make a monk, but rather regular profession. Wherefore you petitioned that apostolic remedy be furnished concerning these matters, since the disordered life of transgressors of this kind brings not only peril to them but also scandal to the minds of others. And therefore we command your fraternity that, after prior admonition, you compel by ecclesiastical censure, appeal being removed, any persons subject to you by diocesan law who do not fear to enter the earth by two paths in the aforesaid manner, after they have worn the monastic habit for a year, also to profess and observe the rule according to the form of the order.

Latin source headnote: Within the year of probation a person freely returns to the world unless he made profession tacitly or expressly, or it appears that he wished to change his life. This first. Secondly, it says that, so that novices may be distinguished from the professed, the habit of the professed ought to be blessed in places where the habit is not distinct.

Gregory IX.

We establish that novices placed on probation can freely return to their former state within a year before receiving the religious habit that is customarily given to those professing, or before profession has been emitted, unless it clearly appears that such persons wished absolutely to change their life and serve the Lord perpetually in religion, since anyone can renounce what is known to have been introduced for himself. We nevertheless establish, for the utter removal of all ambiguity, that, since in certain places the religious habit of novices is not distinguished from the habit of the professed, at the time of profession the garments that are granted to those professing are to be blessed, so that the habit of novices may be distinguished from the habit of the professed.

Latin source headnote: Fugitive religious are to be sought annually and compelled to return to the monastery.

The same.

Lest religious, having occasion to wander, incur detriment to their own salvation and their blood be required from the hands of the prelates, we establish that those presiding over chapters to be celebrated according to the statute of the general council, or fathers, abbots, or priors, solicitously seek their fugitives and those expelled from their order annually. If they can be received in their monasteries according to regular order, their abbots or priors, after prior admonition, are to be compelled through ecclesiastical censure to receive them, saving the discipline of the order. But if regular order does not permit this, let them provide by our authority that the necessities of life be ministered to such persons for doing penance there, at the same monasteries in suitable places if it can be done without grave scandal, otherwise in other religious houses of the same order. But if they find fugitives or expelled persons of this kind disobedient, let them excommunicate them and cause them to be publicly announced as excommunicated by the prelates of the churches until they humbly return to their mandate.