First Response
| Primo ergo vestra requirebat excellentia, si liceat vobis aliquo tempore, et quo exactionem facere in Iudaeos.
| First therefore, Your Excellency inquired whether it is allowable for you at some time and in what way to make an exaction upon the Jews.
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| Ad quam quaestionem sic absolute propositam responderi potest, quia licet, ut iura dicunt, Iudaei merito culpae suae sint vel essent perpetuae servituti addicti, et sic eorum res terrarum domini possint accipere tanquam suas, hoc tamen servato moderamine, ut necessaria vitae subsidia eis nullatenus subtrahantur; quia tamen oportet nos honeste ambulare etiam ad eos qui foris sunt, ne nomen domini blasphemetur, et apostolus fideles admonet suo exemplo, ut sine offensione simus Iudaeis, et gentibus et Ecclesiae Dei; hoc servandum videtur ut, sicut iura determinant, ab eis coacta servitia non exigantur quae ipsi praeterito tempore facere non consueverunt, quia ea quae sunt insolita magis solent animos hominum perturbare.
| To which question (proposed in this unqualified way) it can be answered that although, as the laws say, the Jews by reason of their fault are sentenced to perpetual servitude and thus the lords of the lands in which they dwell may take things from them as though they were their own - with, nonetheless, this restraint observed that the necessary subsidies of life in no way be taken from them, because it still is necessary that we "walk honestly even in the presence of those who are outsiders (I Thes. 4:11)," "lest the name of the Lord be blasphemed (I Tim. 6:1)," and the Apostle admonishes the faithful by his example that (I Cor. 10:32-33), "they be without offense in the presence of the Jews and the Gentiles and in the Church of God" - this seems to be what should be observed, that, as the laws have determined, the services coerced from them do not demand things that they had not been accustomed to do in times gone by, because those things that are unexpected more often rattle souls.
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| Secundum igitur huiusmodi moderationis sententiam potestis secundum consuetudinem praedecessorum vestrorum exactionem in Iudaeos facere, si tamen aliud non obsistat. Videtur autem, quantum coniicere potui ex his quae consequenter inquiritis, circa hoc dubitatio vestra augeri quod Iudaei terrae vestrae nihil videntur habere nisi quod acquisierunt per usurariam pravitatem: unde consequenter quaeritis si liceat aliquid ab eis exigere, cum restituenda sint sic extorta.
| Now, following the judgment of this sort of restraint, you can in accordance with the customs of your predecessors make an exaction upon the Jews, only if, however, nothing else stands in the way. For it seems that, as far as I was able to conjecture from those things which you subsequently asked, your doubt mostly concerned this, that the Jews of your land seem to have nothing except what they acquired through the depravity of usury. And, hence, consequently you ask whether it is not licit to require something from them, and to whom the things thus required are to be restored.
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| Super hoc ergo sic respondendum videtur, quod cum ea quae Iudaei per usuras ab aliis extorserunt non possint licite retinere, consequens est ut, si etiam vos haec acceperitis ab eis, non possetis licite retinere, nisi forsan essent talia quae a vobis vel antecessoribus vestris hactenus extorsissent. Si qua vero habent quae extorserunt ab aliis, haec ab eis exacta illis debetis restituere quibus Iudaei restituere tenebantur: unde si inveniuntur certae personae a quibus extorserunt usuras, debet eis restitui, alioquin debet in pios usus secundum consilium dioecesani episcopi et aliorum proborum, vel etiam in communem utilitatem terrae, si necessitas immineat vel exposcat communis utilitas, erogari. Nec esset illicitum si a Iudaeis exigeretis talia de novo, servata consuetudine praedecessorum vestrorum, hac intentione ut in praedictos usus expenderentur.
| On this matter therefore, it seems the response should be this, since the Jews may not licitly keep those things which they have extorted from others through usury, the consequence is also that if you receive these things from them neither may you licitly keep them, unless perhaps they be things that the Jews had extorted from you or from your ancestors hitherto. If, however, they have things which they extorted from others, these things, once demanded from them, you should restore to those to whom the Jews were bound to restore them. Thus, if certain persons are discovered from whom the Jews extorted usury, it should be restored to them. Otherwise, these usurious monies should be set aside for pious uses according to the council of the diocesan bishop and of other upright men, or even for the common utility of your land if a necessity looms and usefulness calls for it; nor even would it be illicit if you should require such usurious money from the Jews anew, preserving the custom of your predecessors, with this intention that the monies be expended for pious purposes.
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