196 Sentences With "decretum" | Random Sentence Generator

Early Decretists gave to Gratian's codification the title of Decretum Gratiani.

Europe in the High Middle Ages, pg. 116 The papacy appreciated and approved the Decretum of Gratian. The Decretum formed the core of the body of canon law upon which a greater legal structure was built.

Lynn E. Roller, "The Ideology of the Eunuch Priest," Gender & History 9.3 (1997), p. 558. The 12th-century Decretum Gratiani states that "Whether an hermaphrodite may witness a testament, depends on which sex prevails".Decretum Gratiani, C. 4, q. 2 et 3, c.

Less well-known was the commentary of Simon of Bisignano, which consisted of the Glosses on the Decretum and the Summa Simonis. Peter Lombard borrowed and adapted from the Decretum when discussing penance in his Sentences (~1150).See Appendix B in Larson, Master of Penance.

1094-5) of St. Ivo of Chartres, which used and augmented large sections of the Decretum, and, a little later, by the Concordia Discordantium Canonum (1139–40) of Gratian (Decretum Gratiani), which was a much larger compilation that attempted to further reconcile contradictory canons.

Worms Cathedral (St. Peter) Burchard of Worms ( 950/65 – August 20, 1025) was the bishop of the Imperial City of Worms, in the Holy Roman Empire. He was the author of a canon law collection of twenty books known as the Decretum, Decretum Burchardi, or Decretorum libri viginti.

Many auctoritates have been inserted in the Decretum by authors of a later date. These are the Paleœ, so called from Paucapalea, the name of the principal commentator on the Decretum. The Roman revisers of the 16th century (1566–82) corrected the text of the "Decree" and added many critical notes designated by the words Correctores Romani. The Decretum is quoted by indicating the number of the canon and that of the distinction or of the cause and the question.

The compilation, which he titled the Decretorum Libri Viginti or simply Decretum, became a very influential and popular source of canonical material. It came to be named the Brocardus (his name in Latin), from which the later legal word "brocard" originated. The Decretum cites a variety of biblical, patristic, and early medieval works, including the Old Testament, St. Augustine of Hippo, St. Gregory the Great, St. Isidore of Seville, Hrabanus Maurus, and Julian of Toledo. Burchard probably completed the Decretum no later than 1023.

Page from medieval manuscript of the Decretum Gratiani. The Decretum Gratiani, also known as the Concordia discordantium canonum or Concordantia discordantium canonum or simply as the Decretum, is a collection of canon law compiled and written in the 12th century as a legal textbook by the jurist known as Gratian. It forms the first part of the collection of six legal texts, which together became known as the Corpus Juris Canonici. It was used by canonists of the Roman Catholic Church until the Decretals, promulgated by Pope Gregory IX in 1234, obtained legal force.

2560 in Andreas Speer, Wissen über Grenzen: Arabisches wissen und lateinisches Mittelalter (2006). a Summa de haresibus and a Decretum commentary.

The decretum laudis, Latin for “decree of praise”, is the official measure with which the Holy See grants to institutes of consecrated life and societies of apostolic life the recognition of ecclesiastical institution of pontifical right. When the decree of praise is issued in the form of an apostolic brief, it is just short of the decretum laudis.

New York: Robert Appleton Company, 1909. Retrieved 1 November 2017. Gratian excluded it from his "Decretum". Later it was added as "Palea".

On 22 April 1950, the Holy See issued Decretum Laudis recognizing the presence of The Society of Christ Fathers in the Universal Church.

The Summa Parisiensis is an anonymous commentary on the Decretum Gratiani from about 1170. S. Kuttner, Repertorium der Kanonistik (1140-1234): Prodromus corporis glossarum I, Vatican City 1937, p. 57 The Decretum Gratiani or Concordia discordantium canonum is a collection of Catholic Church Canon law compiled and written in the 12th century as a legal textbook by the jurist known as Gratian.

A 12th- century canon law collection known as the Decretum Gratiani states that "whether an hermaphrodite may witness a testament, depends on which sex prevails".

The general laws of a later date than the "Decree" of Gratian have been called "Extravagantes", i. e. laws not contained in Gratian's Decretum (Vagantes extra Decretum). These were soon brought together in new collections, five of which (Quinque compilationes antiquæ) possessed a special authority. Two of them, namely the third and the fifth, are the most ancient official compilations of the Roman Church (see Papal Decretals).

It is perhaps first attested in the Libri de synodalibus causis et disciplinis ecclesiasticis composed by Regino of Prüm around 906. pp. 75–82. It was included in Burchard of Worms' Decretum (compiled between 1008 and 1012), an early attempt at collecting all of Canon law. The text was adopted in the Decretum of Ivo of Chartres and eventually in Gratian's authoritative Corpus juris canonici of c. 1140 (causa 26, quaestio 5, canon 12).

He is the author of a Summa in decretum Gratiani (1159), which is to a great extent based on the similar works of Paucapalea, Rufinus and Rolandus (occasionally mistaken for Pope Alexander III). It was first edited by Schulte (Stephen of Tournai, Die Summa des Stephanus Tornacensis über das Decretum Gratiani, ed. J.F. von Schulte, Giessen 1891.) His letters, edited by Molinet (Paris, 1679), are printed in Patrologia Latina, CCXI, 309–625.

Finally, under the name "decretals" are known certain collections, containing especially, but not exclusively, pontifical decretals. These are the canonical collections of a later date than the "Decretum" of Gratian (about 1150). The commentators on these collections are named decretalists, in contradistinction to the decretists, or those who commented upon the "Decretum" of Gratian. Eventually some of these collections received official recognition; they form what is now known as the "Corpus Juris Canonici".

De speculationum liber ("Book on Speculations") Book 19 is sometimes titled the "Corrector Burchardi", being a penitential or confessor's guide. It is probably a work of the tenth century that Burchard added to the Decretum as a kind of appendix. Book 20, Speculationum Liber, expounds answers to technical theological questions, especially questions of eschatology, hamartiology, soteriology, demonology, angelology, anthropology, and cosmology. As a source of canon law, the Decretum was supplanted by the Panormia (c.

Many of these margaritae have been preserved, but not all of their authors are certainly known. Some of them have been printed with the Decretum or the Decretals of Gregory IX.

Ivo was briefly imprisoned for this opposition. Three extensive canonical works, namely Tripartita, Decretum, and Panormia, are attributed to him. He corresponded extensively. His liturgical feast is observed on 23 May.

The first papal approbation was granted in the Decretum laudis of 27 May 1905.Rudge, F.M. "Society of the Divine Savior." The Catholic Encyclopedia Vol. 5. New York: Robert Appleton Company, 1909.

200–201 A number of the glosses on a late-twelfth-century copy of Gratian's Decretum are ascribed to John. These take the form of notes from his lectures that were later added to the margins of copies of the Decretum. This combined work is now at Gonville and Caius College at Cambridge University, catalogued as manuscript (MS) 283/676. Another set of student notes from his lectures, this time entitled Quaestiones, survives as part of British Library MS Royal E.VII.

Like John of Tynemouth, a number of the glosses on a late-twelfth-century copy of Gratian's Decretum are ascribed to Simon. These take the form of notes from his lectures that were later added to the margins of copies of the Decretum. This combined work is now at Gonville and Caius College at Cambridge University, catalogued as manuscript (MS) 283/676. Another set of student notes from his lectures, this time entitled Quaestiones, survives as part of British Library MS Royal E.VII.

The text of the canon Episcopi in Hs. 119 (Cologne), a manuscript of Decretum Burchardi dated to ca. 1020. The title canon Episcopi (also capitulum Episcopi) is conventionally given to a certain passage found in medieval canon law. The text possibly originates in an early 10th-century penitential, recorded by Regino of Prüm; it was included in Gratian's authoritative Corpus juris canonici of c. 1140 (Decretum Gratiani, causa 26, quaestio 5, canon 12) and as such became part of canon law during the High Middle Ages.

Breviarium extravagantium by Bernardus Papiensis, the first of the five collections called Compilationes Antiquae. The "Decretum" of Gratian was considered in the middle of the 12th century as a corpus juris canonici, i. e. a code of the ecclesiastical laws then in force. As such however, it was incomplete and many new laws were made by succeeding popes; hence the necessity of new collections. Five of these collections exhibited pontifical legislation from the "Decretum" of Gratian to the pontificate of Gregory IX (1150–1227).

Emperor Justinian ordered for all of Origen's writings to be burned. In the west, the Decretum Gelasianum, which was written sometime between 519 and 553, listed Origen as an author whose writings were to be categorically banned.

In fact, there was an explicit legal justification given for the enslavement of Muslims, found in the Decretum Gratiani and later expanded upon by the 14th century jurist Oldradus de Ponte: the Bible states that Hagar, the slave girl of Abraham, was beaten and cast out by Abraham's wife Sarah. The Decretum, like the Corpus, defined a slave as anyone whose mother was a slave. Otherwise, the canons were concerned with slavery only in ecclesiastical contexts: slaves were not permitted to marry or to be ordained as clergy.

From the fourth century onward, canon signified almost universally a disciplinary decree of a council or of the Roman Pontiffs. The word decretum during the same period, though signifying in general an authoritative statute or decision, began to be limited more and more to dogmatic matters, while canon when used in opposition to it was restricted to laws of discipline. That this usage, however, was not invariable is evident from Gratian's use of "Decretum" to signify his collection of canons and decrees.Gratian himself entitled his work Concordantia discordantium canonum or "Concordance of Discordant Canons".

Around 1150 Gratian, teacher of theology at the monastery of Saints Nabor and Felix and sometimes believed to have been a Camaldolese monk, composed the work he called Concordia discordantium canonum, and others titled Nova collectio, Decreta, Corpus juris canonici, or the more commonly accepted name, Decretum Gratiani. He did this to obviate the difficulties which beset the study of practical, external theology (theologia practica externa), i.e., the study of canon law. In spite of its great reputation and wide diffusion, the Decretum has never been recognized by the Church as an official collection.

The Decretum was much copied in the eleventh and twelfth centuries, with over 77 complete manuscripts still surviving. The earliest manuscripts, made in Worms before 1023 under Burchard's own supervision, are Vatican Pal. lat. 585 and 586 (once a single book), and Frankfurt Stadt- und Universitatsbibliothek Barth. 50. The 20 books of the Decretum are: :1. De primatu ecclesiae ("On the Primate of the Church") :2. De sacris ordinibus ("On Holy Orders") :3. De aeclesiis ("On Congregations") :4. De baptismo ("On Baptism") :5. De eucharistia ("On the Eucharist") :6. De homicidiis ("On Homicides") :7.

The Decretum served as a model for 12th-century jurists in the formation of Western law, based on rational rules and evidence to replace barbaric laws which often involved trial by ordeal or battle. The Decretum has been called "the first comprehensive and systematic legal treatise in the history of the West, and perhaps in the history of mankind – if by 'comprehensive' is meant the attempt to embrace virtually the entire law of a given polity, and if by 'systematic' is meant the express effort to codify that law as a single body, in which all parts are viewed as interacting to form a whole." The Decretum made a direct contribution to the development of Western law in areas that it dealt with such as marriage, property and inheritance. Specific concepts included consent for marriage, and wrongful intent in determining whether a certain act constituted a crime.

They, unless special indults were granted, followed the Tridentine regulation until Pope Leo XIII (3 May 1902, Decretum perpensis) enjoined on them the same profession of simple vows for three years prior to the solemn profession, under penalty of nullity.

It was about 1150 that Gratian, professor of theology at the University of Bologna and sometimes believed to have been a Camaldolese monk, composed the work entitled by himself Concordia discordantium canonum, but called by others Nova collectio, Decreta, Corpus juris canonici, also Decretum Gratiani, the latter being now the commonly accepted name. He did this to obviate the difficulties which beset the study of practical, external theology (theologia practica externa), i. e. the study of canon law. In spite of its great reputation and wide diffusion, the Decretum has never been recognized by the Church as an official collection.

Under the name of "corpus canonum" ('body of canons') were designated the collection of Dionysius Exiguus and the Collectio Anselmo dedicata (see below). The Decretum of Gratian is already called Corpus juris canonici by a glossator of the 12th century, and Innocent IV calls by this name the Decretales or Decretals of Gregory IX.Ad expediendos, 9 September 1253 Since the second half of the 13th century, Corpus juris canonici in contradistinction to the Roman Corpus juris civilis of Justinian I, generally denoted the following collections: the "Decretals" of Gregory IX; those of Boniface VIII (Sixth Book of the Decretals); those of Clement V (Clementinæ) i. e. the collections which at that time, with the Decretum of Gratian, were taught and explained at the universities. At the present day, under the above title are commonly understood these three collections with the addition of the Decretum of Gratian, the Extravagantes (laws 'circulating outside' the standard sources) of John XXII, and the Extravagantes Communes.

These are known as the "Quinque compilationes antiquæ". On account of their importance they were made the text of canonical instruction at the University of Bologna and, like the "Decretum" of Gratian, were glossed (notes bearing on the explanation and interpretation of the text were added to the manuscripts). The first collection, the "Breviarium extravagantium" or summary of the decretals not contained in the "Decretum" of Gratian (vagantes extra Decretum), was compiled by Bernard of Pavia in 1187–1191. It contains papal decretals to the pontificate of Clement III inclusive (1187–1191). The compilation known as the third (Compilatio tertia), written however prior to the second collection (Compilatio secunda), contains the documents of the first twelve years of the pontificate of Innocent III (8 January 1198—7 January 1210), which are of a later date than those of the second compilation, the latter containing especially the decretals of Clement III and Celestine III (1191–1198).

These legists are known as the decretists. These commentaries were called glosses. Editions printed in the 15th, 16th or 17th centuries frequently included the glosses along with the text. Collections of glosses were called "gloss apparatus" or Lectura in Decretum (see also glossator).

His arrangement of his work influenced many later decretalists.Weigand "Transmontane Decretists" History of Medieval Canon Law pp. 197–199 He also did glosses on Gratian's Decretum. He is also credited with another work, De iure canonico tractaturus, but this attribution is not secure.

To Sylvester and his successors he also granted imperial insignia, the tiara, and "the city of Rome, and all the provinces, places and cities of Italy and the western regions"."The Donation of Constantine". Decretum Gratiani. Part 1, Division 96, Chapters 13–14.

In 1140, Decretum Gratiani was written by Gratian. It made consent of the couple a requirement for marriage. This book became the foundation of the policy of the Christian Church on marriage. In 1761, Jean-Jacques Rousseau wrote Julie, or the New Heloise.

He called himself Wernerius when he signed documents. Anders WinrothAnders Winroth, The Making of Gratian's Decretum (Cambridge, 2000) has questioned much of the received account of Irnerius' life as well as his importance to the history of Roman law in the Middle Ages.

Canon law knows a few forms of laws: the canones, decisions made by Councils, and the decreta, decisions made by the Popes. The monk Gratian, one of the well-known decretists, started to organise all of the church law, which is now known as the Decretum Gratiani, or simply as Decretum. It forms the first part of the collection of six legal texts, which together became known as the Corpus Juris Canonici. It was used by canonists of the Roman Catholic Church until Pentecost (19 May) 1918, when a revised Code of Canon Law (Codex Iuris Canonici) promulgated by Pope Benedict XV on 27 May 1917 obtained legal force.

Responsa (plural) were the "responses," that is, the opinions and arguments, of the official priests on questions of religious practice and interpretation. These were preserved in written form and archived.Jerzy Linderski, "The libri reconditi", Harvard Studies in Classical Philology 89 (1985), pp.218–219. Compare decretum.

The Donation of Constantine, 1520–1524 The final painting in the sequence, The Donation of Constantine, records an event that supposedly took place shortly after Constantine's baptism, and was inspired by the famous forged documents, incorporated into Gratian's Decretum, granting the Papacy sovereignty over Rome's territorial dominions.

Collegeville, MN: Liturgical Press, p. 188. Other foundations in Louisiana followed: at Grand Coteau, near Opelousas, at Natchitoches, at Baton Rouge, at New Orleans, and at Convent, Louisiana. In 1826 Pope Leo XII, through a decretum laudis, formally approved the Society of the Sacred Heart, recognizing their work.

Systematic commentaries were called Summae. Some of these Summae were soon in circulation as well and obtained the same level of fame as the Decretum itself. Early commentators included Paucapalea and Magister Rolandus. The most important commentators were probably Rufin of Bologna (died before 1192) and Huguccio (died 1210).

Rufinus was an Italian canon lawyer, described as the most influential canonist at the University of Bologna in the mid 12th century.Hartmann and Pennington, pp. 135–136. He composed a Summa on Gratian's Decretum before 1159,Rufinus, Die “Summa Decretorum” des Magister Rufinus, ed. H. Singer, Paderborn 1902, p.

The decretum laudis contains, as a rule, a summary of the historical origins of the congregation, and a brief description of the purpose and the constitution of the same, references and letters from the bishops, and the examination made by the appropriate Congregation of the institute. It concludes with the approval and recommendation, amplissimis verbis (Latin, “in the strongest terms”), of the institute in question. The practice of using decretum laudis by the Popes to grant the recognition of the pontifical right to the congregations began to be consolidated in the years between the 18th and 19th centuries, although in the beginning these decrees were followed by formal acts in the form of the Papal bull and Papal brief.

Gerard was possibly born in England, taught canon law at the University of Paris in the 1150s, when the study of the discipline of the Church was first differentiated from theology, spurred by the collections of church decretals that began with the Decretum Gratiani assembled by a monk at the University of Bologna. Among his surviving texts are glosses on the Decretum manuscripts to be found among the manuscripts of Durham Cathedral and glosses in the Summa Lipsiensis, in the Summa Parisiensis, and elsewhere. Gerard added to the standard collection from which he taught. Among his pupils were Lucas of Hungary, Ralph Niger, master Richard, a certain Gervase who retired to Durham, and the English scholar Walter Map.

When she died on Christmas Eve of 1856, she was mourned as the second founder of the order. The Sisters obtained the official Decretum laudis [Latin, "decree of praise"] from Pope Leo XIII on 14 July 1886 and their constitution was confirmed by Pope Pius XI on 12 March 1929.

This soon became an important spiritual and cultural centre. In 1863 the congregation received the decretum laudis from the Pope. In 1874 the final approval was confirmed, and in 1889 the constitutions were accepted. In 1883 the congregation erected the Statue of the Immaculate Conception of the Godmother in the convent's chapel.

", i. e. extra Decretum Gratiani; the "Sixth Book" or "Decretals" of Boniface VIII by "in VIº" i. e. "in Sexto"; the "Clementines" by "in Clem.", i. e. "in Clementinis". For instance: "c. 2, X, De pactis, I, 35", refers to the second chapter of the "Decretals" of Gregory IX, first book, title 35; "c.

The "Ordo Judiciarius" of Tancred (d. c. 1235) was also revised by Bartholomew. More important than the preceding works was his "Glossa Ordinaria" to the "Decretum" of Gratian, a correction of the "Glossa", or "Apparatus", of Johannes Teutonicus Zemeke (13th century). His only certain independent work was the "Quaestiones dominicales et veneriales", lectures delivered on Sundays and Fridays.

The word is also used to denote certain specified collections of church law, e.g. Gratian's Decree (Decretum Gratiani). In respect of the general legislative acts of the pope there is never doubt as to the universal extent of the obligation; the same may be said of the decrees of a General Council, e.g. those of the First Vatican Council.

Matthias rarely convoked a Diet and governed by royal decrees after 1471.Sedlar 1994, p. 290. He preferred to employ lesser nobles and even commoners instead of aristocrats in state administration. His Decretum Maius of 1486 strengthened the authority of county magistrates by abolishing the palatine's right to convoke judicial assemblies in the counties and by annulling earlier immunities.

In 1230 Gregory IX ordered St. Raymund of Pennafort to make a new collection, which is called the "Decretals of Gregory IX" (Decretales Gregorii IX). To this collection he gave force of law by the Bull "Rex pacificus", 5 September 1234. This collection is also known to canonists as the "Liber extra", i. e. extra Decretum Gratiani.

These were addressed to the universities by papal letters at the beginning of each collection, and these texts became textbooks for aspiring canon lawyers. In 1582 a compilation was made of the Decretum, Extra, the Sext, the Clementines and the Extravagantes (that is, the decretals of the popes from Pope John XXII to Pope Sixtus IV).

1648-1650, voce a cura di C. Zambelli. The original rule was revised in 1872 by Darowska, which highlighted the specificities of the congregation. Pius IX granted the Sisters of the Immaculate Conception a decretum laudis on May 22, 1863 and approved the congregation on July 29, 1874. The founder was beatified by John Paul II in 1996.

Johannes Teutonicus Zemeke (died 1245), also Joannes Simeca Teutonicus and John Zimeke, was a Decretist glossator, best known for his glosses on Gratian's Decretum in collaboration with Bartholomew of Brescia. He also is known for his theory that a woman who had sex with 23,000 men was a prostitute, whether or not she accepted money for the act.

The following year, Mother Jeanne de Chantal purchased Simpson Manor in Lachine, which became the General Motherhouse in 1864. The decretum laudis of the Holy See was received in March 1863. Final approval of the Constitutions was granted by Bourget on 13 February 1875. In 1884 final approval of the congregation was granted by Pope Leo XIII.

Di diritto pontificio is the Italian term for “of pontifical right”. It is given to the ecclesiastical institutions (the religious and secular institutes, societies of apostolic life) either created by the Holy See or approved by it with the formal decree, known by its Latin name, Decretum laudis [“decree of praise”].Code of Canon Law (C.I.C.), can. 589.

Alas me! Father Abraham, pray for me, that I be not driven from thy bosom, which I greatly long for, and yet not worthily, because of the greatness of my sins The text has an affinity with the prayer used before communion, sometimes known as the Mea Culpa. The work was declared apocryphal and rejected in the Decretum Gelasianum.

Simon of Bisignano was a teacher of canon law in Bologna in the 1170s. He composed a Summa on the Decretum Gratiani between March 1177 and March 1179.S. Kuttner, Repertorium der Kanonistik (1140-1234): Prodromus corporis glossarum I, Vatican City, 1937, p. 149. Like Paucapalea, he, too, might have been a student of Gratian himself.

There seems to have been another pseudo-Clement, who was mentioned in the Decretum Gelasianum as "the other Clement of Alexandria."The Development of the Canon of the New Testament - The Decretum Gelasianum The central element of initiation and progress to "the innermost sanctuary of that truth hidden by seven veils" is common to Gnostic writings and to the mystery religions of the period. Even so, Clement believed Christianity to be the pure representative of God's true Mysteries which others had stolen and corrupted: > Haste, Tiresias; believe, and thou wilt see. Christ, by whom the eyes of the > blind recover sight, will shed on thee a light brighter than the sun; night > will flee from thee, fire will fear, death will be gone; thou, old man, who > saw not Thebes, shalt see the heavens.

Original Latin text: "Ibi decretum omnium sententia Ugros Boiariae regno eliminandos esse." English translation from the Latin: "The order for all was: The Hungarians must be eliminated from the land of the Bavarians". At this time, Bavaria included Pannonia, Ostmark, east from the river Enns, and probably the old lands of the Great Moravia (now the western part of Slovakia).

Decretum Gratiani, C. 4, q. 2 et 3, c. 3 The foundation of common law, the 16th Century Institutes of the Lawes of England described how a hermaphrodite could inherit "either as male or female, according to that kind of sexe which doth prevaile."E Coke, The First Part of the Institutes of the Laws of England, Institutes 8.a.

Saltman Theobald p. 175 and footnote 6 Some of Archbishop Theobald's letters, written to Chesney and recorded in John of Salisbury's collection of letters, contain the earliest recorded quotations from Gratian's Decretum in an English source. They were part of a letter sent by Theobald to Chesney discussing difficult legal cases, and giving advice on how to resolve them.Saltman Theobald p.

All these collections, with the Decretum Gratiani, are together referred to as the Corpus Juris Canonici. After the completion of the Corpus Juris Canonici, subsequent papal legislation was published in periodic volumes called Bullaria. By the 19th century, this body of legislation included some 10,000 norms, many difficult to reconcile with one another due to changes in circumstances and practice.

Margaritae are collections of canon law and decretals. Canon lawyers of the twelfth and thirteenth centuries taught canon law by commenting on the Decretum of Gratian and on the various collections of the Decretals. The margaritae were developed as collections to aid memory. They arranged the more important propositions, denominated "résumés", and axioms in alphabetical order or by subject matter, including mnemonic verse.

Ghent University Library. Gratian himself named his work Concordia Discordantium Canonum – "Concord of Discordancies of Canons." The name is fitting: Gratian tried to harmonize apparently contradictory canons with each other, by discussing different interpretations and deciding on a solution. This dialectical approach allowed for other law professors to work with the Decretum and to develop their own solutions and commentaries.

Ivo's influence on the religious scholars following him was great. Most notably among them were Hugh of St. Victor, Landolfo Colonna, and Alger of Liège, who often quoted or cited the Prologus of his works. Many continued his emphasis of caritas and canonical thought. His influence on Peter Abelard’s Sic et Non and Gratian’s Concordia Discordantium Canonum (commonly denominated Decretum Gratiani) is obvious.

The saltus burunitanus (CIL VIII 10570 = ILS 6870) is an ancient Roman era document. The document is a letter of reply from emperor Commodus regarding a complain by a group of peasants on an imperial estate in Buruni complaining of maltreatment by the estate manager.John Weisweiler, "rammars of Government in the Imperial Estate of Saltus Burunitanus".Denis Kehoe, Decretum de saltu Burunitano.

An illustration from a 13th-century manuscript of the Decretum Gratiani In Abnormal (Les anormaux), Michel Foucault suggested it is likely that, "from the Middle Ages to the sixteenth century ... hermaphrodites were considered to be monsters and were executed, burnt at the stake and their ashes thrown to the winds." However, Christof Rolker disputes this, arguing that "Contrary to what has been claimed, there is no evidence for hermaphrodites being persecuted in the Middle Ages, and the learned laws did certainly not provide any basis for such persecution". Canon Law sources provide evidence of alternative perspectives, based upon prevailing visual indications and the performance of gendered roles. The 12th-century Decretum Gratiani states that "Whether an hermaphrodite may witness a testament, depends on which sex prevails" ("Hermafroditus an ad testamentum adhiberi possit, qualitas sexus incalescentis ostendit.").

The 12th-century Decretum Gratiani contained the declaration by Pope Gregory I (590–604) that the first four ecumenical councils were to be revered "... like the four gospels" because they had been "established by universal consent", and also Gratian's assertion that, "The holy Roman Church imparts authority to the sacred canons but is not bound by them." Commentators on the Decretum, known as the Decretists, generally concluded that a pope could change the disciplinary decrees of the ecumenical councils but was bound by their pronouncements on articles of faith, in which field the authority of a general council was higher than that of an individual pope. Unlike those who propounded the 15th- century conciliarist theories, they understood an ecumenical council as necessarily involving the pope, and meant that the pope plus the other bishops was greater than a pope acting alone.

In the so-called Decretum of Pope Gelasius (492-96) they are denounced as an apocryphal book, i. e. not recognized by the Catholic Church, though this note of censure was probably not in the original Decretum, but with others was added under Pope Hormisdas (514-23). Consequently, in a second edition (lost, except preface) of his Collectio canonum, prepared under the latter pope, Dionysius Exiguus omitted them; even in the first edition he admitted that very many in the West were loath to acknowledge them (quamplurimi quidem assensum non prœbuere facilem). Hincmar of Reims (died 882) declared that they were not written by the Apostles, and as late as the middle of the 11th century, Western theologians (Cardinal Humbert, 1054) distinguished between the eighty-five Greek canons that they declared apocryphal, and the fifty Latin canons recognized as orthodox rules by antiquity.

The Society was granted the decretum laudis in 1973. By this decree, the MSSP became a Pontifical Society, falling directly under the authority of the Holy See. Although still small in number, the Holy See granted this privilege to the Society in recognition of the apostolic zeal by which this congregation was embracing its mission and as an encouragement to continue to move forward.

De Civitate Dei. 22.8. Pope Damasus I's Council of Rome in 382, if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above, or, if not, the list is at least a 6th-century compilation. Likewise, Damasus' commissioning of the Latin Vulgate edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West.

Page from a manuscript of the Summa (MS. Tanner 335, Bodleyan Library, Oxford ) showing the initial Q with a dragon. Penyafort's work relied heavily on Gratian's Decretum Gratiani. In it Penyafort put forth the argument that acting in defense of yourself or your property could only occur when an attack was already under way and you were repelling it, or if an attack was imminent.

In the 12th century, the canonical works of Ivo of Chartres are of great importance. His Panormia, compiled about 1095 or 1096, is a handy and well-arranged collection in 8 books; as to the Decretum, a weighty compilation in 17 books, there seems sufficient proof that it is a collection of material made by Ivo in view of his Panormia. To the 12th century belong the collection in the MS. of Saragossa (Caesaraugustana) to which attention was drawn by Antonio Agustin; that of Cardinal Gregory, called by him the Polycarpus, in 8 books (about 1115); and finally the Liber de misericordia et justitia of Algerus, scholasticus of Liége, in 3 books, compiled at latest in 1123. But all these works were to be superseded by the Decretum of Gratian, who by his work would inaugurate what would become known as the Jus novum period of the history of canon law.

The Africano-Romanum collection/translation predates the competing fifth-century Latin translation that Dionysius Exiguus referred to as the prisca (upon which the Collectio canonum Sanblasiana is based). Both the Africano-Romanum and prisca translations were largely superseded by the arrival, shortly after 500, of the superior translations of the several collections of Dionysius Exiguus. The exact date of the Quesnelliana’s creation is not yet established, but it could not have been earlier than the appearance of the Africano-Romanum in the first half of the fifth century; nor could it have been earlier than the date of the Quesnelliana’s most recent document, Pope Gelasius I’s Generale decretum (not to be confused with the spurious Decretum Gelasianum), which dates to 494. Most historians have accepted the Ballerini brothers’ dating of the Quesnelliana to just before the end of the fifth century, probably during the pontificate of Pope Gelasius I (492–496).

Jus antiquum is a period in the legal history of the Catholic Church, spanning from the beginning of the church to the Decretum of Gratian, i.e. from A.D. 33 to around 1150. In the first 10 centuries of the church, there was a great proliferation of canonical collections, mostly assembled by private individuals and not by church authority as such.13Code of Canon Law Annotated 2nd ed. rev.

The term Extravagantes (from the Latin extra, outside; vagari, to wander) is applied to the canon law of the Roman Catholic Church, to designate some papal decretals not contained in certain canonical collections which possess a special authority. More precisely, they are not found in Gratian's Decretum or the three official collections of the Corpus Juris Canonici (the Decretals of Gregory IX, the Sixth Book of the Decretals, and the Clementines).

On 10 May 1978, carried by the effect of the Papal bull, the Diocese of Boac was canonically erected according to the Decretum Executorium signed by Most. Rev. Bruno Torpigliani, the Apostolic Nuncio to the Philippines. Most Rev. Rafael M. Lim, the former Bishop of Laoag since 1971 and a native of Boac, was appointed on 26 January 1978 by Paul VI as the first Bishop of the new diocese.

A decree (Latin: decretum, from decerno, "I judge") is, in a general sense, an order or law made by a superior authority for the direction of others. In the usage of the canon law of the Catholic Church, it has various meanings. Any papal Bull, Brief, or Motu Proprio is a decree inasmuch as these documents are legislative acts of the Pope. In this sense the term is quite ancient.

Privilegium fori used to be one of the ecclesiastical privileges in the canon law of the Catholic Church: a member of the clergy received a special tribunal in civil and criminal causes before an ecclesiastical judge. This privilege was based on provisions in Roman law, which worked their way into church law and received preliminary codification in Gratian's Decretum, though later popes continued to adjust the terms of the privilege.

This was followed by the Liber Sextus (1298) of Boniface VIII, the Clementines (1317) of Clement V, the Extravagantes Joannis XXII and the Extravagantes Communes, all of which followed the same structure as the Liber Extra. All these collections, with the Decretum Gratiani, are together referred to as the Corpus Juris Canonici. After the completion of the Corpus Juris Canonici, subsequent papal legislation was published in periodic volumes called Bullaria.

385 AD) mentions that the Wisdom of Solomon was of disputed canonicity. According to the monk Rufinus of Aquileia (c. 400 AD) the Book of Wisdom was not called a canonical but ecclesiastical book. The Book of Wisdom was listed as canonical by the Council of Rome (382 AD),Decretum Galasianum the Synod of Hippo (393), the Council of Carthage (397) and the Council of Carthage (419),B.

Its Constitutions were written by Father Augustus Dignam SJ, in conjunction with Mother Magdalen. On 18 July 1879 the Brief of Praise or Decretum Laudis was granted, signed by Pope Leo XIII. On 1 May 1892 the Brief of Approbation of the Institute and Constitutions was granted. The definitive approval of the Constitutions was granted by the Holy See on 19 July 1900, a month after Mother Magdalen’s death.

The "Decretum" of Burchard, Bishop of Worms (about 1020), and especially its 19th book, often known separately as the "Corrector", is another work of great importance. Burchard was writing against the superstitious belief in magical potions, for instance, that may produce impotence or abortion. These were also condemned by several Church Fathers. But he altogether rejected the possibility of many of the alleged powers with which witches were popularly credited.

Alphonsus Liguori also cites Cassian's recommendation to use this short prayer continually.Alphonsus Liguori, Treatise on Prayer (St Athanasius Press 2009 ), p. 39 In the West, Cassian's proposition that "the slightest glimmer of goodwill" could be attributed to the human drive was widely regarded as unacceptable in relation to the prosperity of the Augustinianism of the period (Conf. 13.7.1; cf Prosper of Aquitaine Contra Collatorem; Cassiodorus, Institutiones 1.29; Decretum Gelasianum V.7).

According to this theory, the imputed righteousness of Christ is the formal cause of the justification of man before God, while the individual righteousness inherent in man is always imperfect and therefore insufficient. These opinions of Pighius were adopted by Johannes Gropper and Cardinal Contarini; during the discussion at the Council of Trent of the "Decretum de Justificatione" they were maintained by Girolamo Seripando, but the Council rejected the compromise theory.

Image of pages from the Decretum of Burchard of Worms, the 11th-century book of canon law. The period of canonical history known as the ius antiquum ("ancient law") extends from the foundation of the Church to the time of Gratian (mid-12th century).Wigmore, Panorama, p. 951 This period can be further divided into three periods: the time of the apostles to the death of Pope Gelasius I (A.

In the Decretum of Gratian, a 12th-century canon lawyer, the pope is attributed the legal right to pass judgment in theological disputes, but he was certainly not guaranteed freedom from error. The pope’s role was to establish limits within which theologians, who were often better suited for the full expression of truth, could work. Thus, the pope’s authority was as a judge, not an infallible teacher.Olsen, Glenn W: pp. 313–136.

Papal attempts at codification of the scattered mass of canon law spanned the eight centuries since Gratian produced his Decretum c. 1150.Peters, Life of Benedict XV, pg. 204. In the 13th century especially canon law became the object of scientific study, and different compilations were made by the Roman Pontiffs. The most important of these were the five books of the Decretales Gregorii IX and the Liber Sextus of Boniface VIII.

The plan of studies expanded in the schools of Paris, as it did elsewhere. A Bolognese compendium of canon law called the Decretum Gratiani brought about a division of the theology department. Hitherto the discipline of the Church had not been separate from so-called theology; they were studied together under the same professor. But this vast collection necessitated a special course, which was undertaken first at Bologna, where Roman law was taught.

In France, first Orléans and then Paris erected chairs of canon law. Before the end of the twelfth century, the Decretals of Gerard La Pucelle, Mathieu d'Angers, and Anselm (or Anselle) of Paris, were added to the Decretum Gratiani. However, civil law was not included at Paris. In the twelfth century, medicine began to be publicly taught at Paris: the first professor of medicine in Paris records is Hugo, physicus excellens qui quadrivium docuit.

Historia Ecclesiastica, III, xxxix, 4. This man, said in one document to be the author of two of the Epistles of John,According to the 5th-century Decretum Gelasianum. was supposed to have been the teacher of the martyr bishop Papias, who had in turn taught Eusebius' own teacher Irenaeus. However, little links this figure, supposedly active in the late 1st century, to the Prester John legend beyond the name.Silverberg, pp. 35–39.

The Church has long exacted the promulgation of a law by a special act of the authorities: "Leges instituuntur cum promulgantur", a law is not really a law until it has been made known, says Gratian (Decretum Gratiani, pt. I, c. 3, dist. VII). However, no special form is prescribed for acts of ecclesiastical authorities inferior to the pope, even synodal decrees being considered sufficiently promulgated by being read in the synod.

Large portions of the charter were a withdrawal of practices which were of questionable legality, and corrosive politically. Various feudal dues, instead of being arbitrary and ad hoc, were declared to be reduced to reasonable limits. The Charter led to an obscure decree of Stephen (1135-1154), the statutum decretum that established where there was no son, daughters would inherit. This was remarkable in its day, and pre-dated the reforms of Henry II of England.

Pope Damasus's commissioning of the Latin Vulgate edition of the Bible to Jerome, c. 383, was instrumental in the fixation of the canon in the West. Pope Damasus I is often considered to be the father of the Catholic canon, since what is thought as his list corresponds to the current Catholic canon. Purporting to date from a "Council of Rome" under Pope Damasus I in 382, the so-called "Damasian list" which some attributed to the Decretum Gelasianum.

His literary work consisted almost entirely in the revision of the productions of other writers. His "Brocarda", or Canonical Rules (Lyons, 1519), were a working-over of those of Damasus (12th and 13th centuries); his "Casus decretorum" were a revision of the "Casus" of Benencasa (d. c. 1206); the "Historiae super libro Decretorum" reproduced the work of an unknown author. Both his "Casus" and "Historiae" derive their importance from their incorporation into the Paris edition (1505) of Gratian's Decretum.

However, Innocent probably was not well acquainted with Huguccio's ideas on the Eucharist when he issued the decretal Cum Marthae (X 3.41.16).For an excerpt from this text with an English translation, see . He wrote a "Summa" on the "Decretum" of Gratian, concluded according to some in 1187, according to others after 1190, the most extensive and perhaps the most authoritative commentary of that time.For a recent edition, see Huguccio Pisanus, Summa Decretorum, I: Distinctiones I-XX, ed.

The text of Gratian is not the same as the one used by Burchard, and the distinctive features of the Corrector text were thus not transmitted to later times. The text of Regino of Prüm was edited in Patrologia Latina, volume 132; the Decretum of Burchard of Worms in volume 140. The text of Burchard's Corrector has been separately edited by Wasserschleben (1851),Wasserschleben, Die Bussordnungen der abendländischen Kirche, Halle, 1851. and again by Schmitz (1898).

In the history of canon law, a decretist was student and interpreter of the Decretum Gratiani. Like Gratian, the decretists sought to provide "a harmony of discordant canons" (concordia discordantium canonum), and they worked towards this through glosses (glossae) and summaries (summae) on Gratian.Rhidian Jones, The Canon Law of the Roman Catholic Church and the Church of England: A Handbook (T&T; Clark, 2000), 45–46. They are contrasted with the decretalists, whose work primarily focused on papal decretals.

A decree (Latin: decretum) in the usage of the canon law of the Catholic Church has various meanings. Any papal bull, brief, or motu proprio is a decree inasmuch as these documents are legislative acts of the pope. In this sense the term is quite ancient. The Roman Congregations were formerly empowered to issue decrees in matters which come under their particular jurisdiction, but were forbidden from continuing to do so under Pope Benedict XV in 1917.

The electors initially chose one Fromold to succeed Ermenfrid, but he was rejected as unqualified, and their second choice was Odo. A letter of Hincmar's may allude to Fromold's rejection by a synod, which would probably be that of Tuzey. If that is the case, then Odo's election would have occurred in October–November 860. The validity of the election was upheld in a decree (decretum) Odo had drawn up and witnessed by Archbishop Hincmar of Reims.

Biblical references to marriage, like that found in 1 Corinthians 7 alludes to it as a preventative measure for "sexual immorality." Scholars like Gratian of Bologna were quick to posit their theories on marriage. His 12th century work, Decretum Gratiani, became an early text example for other canon law studies and it is here where the earliest account for marital debt is found. In it, he writes that marriage arose from wishing to prevent further sin through fornication.

If they do not, they cannot complain if they incur liability. The doctrine assumes that the law in question has been properly promulgated—published and distributed, for example, by being printed in a government gazette, made available over the internet, or printed in volumes available for sale to the public at affordable prices. In the ancient phrase of Gratian, Leges instituuntur cum promulgantur ("Laws are instituted when they are promulgated").Gratian, Decretum, Distinctio 4, dictum post c.

Simon of Southwell was a medieval English canon lawyer and canon who became treasurer of the cathedral chapter of Lichfield Cathedral. He served in the household of Hubert Walter, who was Archbishop of Canterbury from 1193 to 1205. Pope Celestine III appointed Simon as a papal judge-delegate, and Simon also served Walter in Rome on two legal cases. A number of the glosses on a late-twelfth-century copy of Gratian's Decretum are ascribed to Simon.

In antiquity, the Apostolic Constitutions were mistakenly supposed to be gathered and handed down by Clement of Rome, the authority of whose name gave weight to more than one such piece of early Christian literature (see also Clementine literature). The Church seems never to have regarded this work as of undoubted Apostolic authority. The Apostolic Constitutions were rejected as canonical by the Decretum Gelasianum. The Quinisext Council in 692 rejected most part of the work on account of the interpolations of heretics.

The King soon moved the royal court to the newly conquered town. He summoned the Estates of Lower Austria to Vienna and forced them to swear loyalty to him. Upon the monarch's initiative, the Diet of 1485 passed the so-called Decretum maius, a systematic law-code which replaced many previous contradictory decrees. The law-code introduced substantial reforms in the administration of justice; the Palatine's eyre and the extraordinary county assemblies were abolished, which strengthened the position of the county courts.

Cullhed (2015), p. 59. During late antiquity, a pseudonymous document known as the Decretum Gelasianumwhich was long believed to have been issued by Pope Gelasius I (who held the papacy from AD 492–496)declared De laudibus Christi to be apocryphal and a "reprehensible work of poetry".Harich-Schwarzbauer (2006). But almost a century later, Archbishop Isidore of Seville (AD 560–636) called Proba the "only woman to be ranked among the men of the church" (Proba ... femina inter viros ecclesiasticos ... posita sola).

Robert's Sententiae, or Summa Theologica, was well known in his time, and has been considered a key connection in theology between Robert's own teachers' works and the works of Peter Lombard. Robert is the first commentator on St Paul to say that resistance to a tyrant might be vindicated by the Bible. Robert also opined that a king might be excommunicated if royal actions harmed the church. Robert used Gratian's works as sources for his own, citing the Decretum Gratiani.

In 1851 D'Osseville returned to the motherhouse in Douvres, where she assumed the position of Superior, though she insisted on living with the orphan girls who were cared for there. She remained there until her death in 1858. The congregation received the Decretum laudis granting it the official approval of the Holy See in 1870. Their Constitutions, inspired by that of the Society of Jesus, were approved in 1904, establishing them fully as an approved religious institute in the Catholic Church.

A degredado is the traditional Portuguese term for a convict exile, especially between the 15th and 18th centuries. The term degredado (etymologically, a 'decreed one', from Latin decretum) is a traditional Portuguese legal term used to refer to anyone who was subject to legal restrictions on their movement, speech or labor. Exile is only one of several forms of legal impairment. But with the development of the Portuguese penal transportation system, the term degredado became synonymous with convict exiles, and exile itself referred to as degredo.

After its publication in the 12th century, the Decretum Gratiani had been republished with commentary from Pope Innocent IV and the Dominican friar Raymond of Penafort. Other significant influences on Aquinas just war theory were Alexander of Hales and Henry of Segusio. In Summa Theologica Aquinas asserted that it is not always a sin to wage war and set out criteria for a just war. According to Aquinas, three requirements must be met: First, the war must be waged upon the command of a rightful sovereign.

1301) attached Guido to himself; and remained his patron also as Cardinal-Archbishop of Sabina. To this patron Baysio dedicated his chief work, a commentary on the Decretum of Gratian, which he wrote about the year 1300 and entitled Rosarium Decretorum. It is a collection of older glossaries, not contained in the Glossa Ordinaria, and principally compiled from Huguccio. Many additions to the glossary which are found in the editions, published since 1505 (Paris), are taken from the Rosarium of Baysio and appear over his name.

The British Celts of Galicia accepted the Latin rite and stringent measures were adopted against baptized Jews who had relapsed into their former faith. The "twelfth" council in 681 assured to the archbishop of Toledo the primacy of Hispania (present Iberian Peninsula). As nearly one hundred early canons of Toledo found a place in the Decretum Gratiani, they exerted an important influence on the development of ecclesiastical law. The seventh century is sometimes called, by Spanish historians, the Siglo de Concilios, or "Century of Councils".

The work is divided into 434 sections. The title of the work in Migne's edition is Libellus DE ECCLESIASTICIS DISCIPLINIS ET RELIGIONE CHRISTIANA, COLLECTUS Ex jussu domini metropolitani Rathbodi Trevericae urbis episcopi, a Reginone quondam abbate Prumiensis monasterii, ex diversis sanctorum Patrum conciliis et decretis Romanorum pontificum. Substantial portions of this work were included in the Decretum Burchardi of 1012. Section 364 (corresponding to Burchard 10.1) is the so-called Canon Episcopi (after its incipit Ut episcopi episcoporumque ministri omnibus viribus elaborare studeant) dealing with popular superstition.

In his Tractates on the Gospel of John, Augustine, commenting on the Samaritan woman from John 4:1–42, uses the woman as a figure of the church. According to Raming, the authority of the Decretum Gratiani, a collection of Roman Catholic canon law which prohibits women from leading, teaching, or being a witness, rests largely on the views of the early church fathers, especially St. Augustine.Raming, I. (2004). A history of women and ordination volume two: The priestly office of women – God’s gift to a renewed church. (B.

Anna Brechta Sapir Abulafia, (born 8 May 1952) is a British academic who specialises in religious history. The main focus of her research is medieval Christian-Jewish relations within the broad context of twelfth and thirteenth- century theological and ecclesiastical developments. At the moment she is engaged in a project examining the place of Jews and Muslims in Gratian’s Decretum and its glosses. Since 2015, she is the Professor of the Study of the Abrahamic Religions in the Faculty of Theology and Religion at University of Oxford and a Fellow of Lady Margaret Hall, Oxford.

The Lex convivalis, also known as the Decretum parasiticum, is a humorous Latin text from late antiquity. Only a fragment of this work survives, transmitted at the end of the Querolus. Some editors include it in the text of that work, either at the end, as transmitted, or transposed to an earlier point in the last scene. The difference between the metrical character of the two works is against this: the Lex convivalis has metrical clausulae typical of late Latin prose rhythm, while the Querolus has endings that resemble Plautine verse.

The first mention of John occurs in 1188 when he was teaching at Oxford. This record notes that he witnessed a legal case decided by delegated judges for the Bishop of Lincoln. Along with a few other instructors, including Simon of Southwell, Honorius of Kent, and possibly Nicholas de Aquila, John was among the first securely attested legal teachers at Oxford. While at Oxford he lectured on the Decretum Gratiani and was one of the teachers of Thomas of Marlborough, later writer of the Chronicon Abbatiae de Evesham, or Chronicle of the Abbey of Evesham.

From 1023-5 Burchard promulgated the Leges et Statuta Familiae S. Petri Wormatiensis, also denominated the Lex Familiae Wormatiensis Ecclesiae, a compilation of customary laws that were instituted for the members of the familiae of Worms, this being various free and non-free laborers of the episcopal estate in Worms. In a similar fashion, though considerably more condensed than the Decretum, the Lex delineated in 31 chapters a variety of the common, secular problems of the people of Worms during the final years of his episcopacy, including marriage, abduction, murder, theft, and perjury.

Pius IV (pontificate 1559–1565) also added general rules to the Index Romanus. In the first printed and published version of 1559, there are 30 Latin editions of Scripture, 10 New Testament editions, and two short general rules for Bibles in foreign languages. At the 18th meeting of the Council of Trent on 26 February 1562, it was decided to work out general indexing rules. On December 3rd or 4th, 1563, the Council decided to submit its proposal, the Decretum de indice librorum, to the Pope for final adaptation.

The enormous compilation in twenty books of Burchard, bishop of Worms (1112–1122), the Decretum or Collectarium, very widely spread and known under the name of Brocardum, of which the 19th book, dealing with the process of confession, is specially noteworthy. Towards the end of the 11th century, under the influence of Hildebrand, the reforming movement makes itself felt in several collections of canons, intended to support the rights of the Holy See and the Church against the pretensions of the emperor. To this group belong an anonymous collection, described by M. P. Fournier as the first manual of the Reform.

It was a received principle in medieval canon law that while judicial matters, the sacraments, and the more solemn fasts were to adhere to the custom of the Roman Catholic Church, in the matter of church services (divina officia) each particular Church kept to its own traditions (see the Decretum Gratiani, d. 12, c. iv). It should be borne in mind that in the West the entire liturgy, of whatever tradition, was in general celebrated in the Latin language, the doctrine it contained was entirely Catholic, and the overwhelming part of the prayers and practices coincided with those of the Roman Rite.

From around 1150 to 1156, Lucas studied at the University of Paris, where he was a student of Gerard la Pucelle, a scholar of canon law and later the Bishop of Coventry. He was one of the first Hungarians who attended a foreign university and the first known Hungarian alumnus of the newly established University of Paris. He acquired a high degree in church law and earned the respect of the other students there. Lucas could be the first Hungarian cleric who became familiar with Decretum Gratiani, an early-mid 12th century collection of canon law compiled as a legal textbook.

Led by Oldenbarnevelt, the States of Holland took an official position of religious toleration towards Remonstrants and Counter-Remonstrants. Grotius, (who acted during the controversy first as Attorney General of Holland, and later as a member of the Committee of Counsellors) was eventually asked to draft an edict to express the policy of toleration. This edict, Decretum pro pace ecclesiarum was completed in late 1613 or early 1614. The edict put into practice a view that Grotius had been developing in his writings on church and state (see Erastianism): that only the basic tenets necessary for undergirding civil order (e.g.

Before the Protestant Reformation, there was the Council of Florence (1439–1443). During the life, and with the approval of this council, Eugenius IV issued several Bulls, or decrees, with a view to restore the Oriental schismatic bodies to communion with Rome, and according to the common teaching of theologians these documents are infallible statements of doctrine. The "Decretum pro Jacobitis" contains a complete list of the books received by the Church as inspired, but omits, perhaps advisedly, the terms canon and canonical. The Council of Florence therefore taught the inspiration of all the Scriptures, but did not formally pass on their canonicity.

A brief summary of the acts was read at and accepted by the Councils of Carthage in 397 and 419. These councils were under the authority of St. Augustine, who regarded the canon as already closed. Pope Damasus I's Council of Rome in 382, if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above, or, if not, the list is at least a 6th-century compilation.. Likewise, Damasus' commissioning of the Latin Vulgate edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West.

In a notification of 8 December 1998 (Prot. no. 2671/98/L), the Congregation for Divine Worship and the Discipline of the Sacraments stated that the obligatory memorial of the Immaculate Heart of the Blessed Virgin Mary becomes an optional memorial in years when it conflicts with another obligatory memorial.Notification "Per Decretum die" The 2014 edition of the Liturgical Calendar for the Dioceses of the United States overlooked this rule, making it necessary for the United States Conference of Catholic Bishops to issue a notification concerning the error.United States Conference of Catholic Bishops, Committee on Divine Worship, Newsletter, vol.

The just war theory by Thomas Aquinas has had a lasting impact on later generations of thinkers and was part of an emerging consensus in Medieval Europe on just war. In the 13th century Aquinas reflected in detail on peace and war. Aquinas was a Dominican friar and contemplated the teachings of the Bible on peace and war in combination with ideas from Aristotle, Plato, Saint Augustine and other philosophers whose writings are part of the Western canon. Aquinas' views on war drew heavily on the Decretum Gratiani, a book the Italian monk Gratian had compiled with passages from the Bible.

Front page of "Decretum tripartitum", the Croatian version of Hungarian original, edited by Ivanuš Pergošić and printed in 1574 in Nedelišće The Tripartitum or Opus Tripartitum (in full, , "Customary Law of the Renowned Kingdom of Hungary in Three Parts") is a manual of Hungarian customary law completed in 1514 by István Werbőczy and first published at Vienna in 1517. Although it never received official approval, it was highly influential and went through fifty editions in three hundred years.R. J. W. Evans, "Opus Tripartitum", in Hans J. Hillebrand, ed., The Oxford Encyclopedia of the Reformation (Oxford University Press, 1996 [online 2005]).

The Council of Clermont (Concilium Arvernense) of 535 was one of the early Frankish synods. Held at Arvernum, (the later Clermont, conquered by Clovis I in 507), it was attended by fifteen prelates of the kingdom of Austrasia under the presidency of Honoratus, bishop of Bourges. Among those bishops attending was Saint Gal, the bishop of Clermont. Seventeen canons were drawn up at the council, of which the first sixteen are contained in the Decretum Gratiani (compiled in the 12th century by Gratian); they have become part of the corpus of canon law of the Catholic Church, the Corpus Iuris Canonici.

The doctrine's Vatican indexing is liber extra – c. 13, X, 5.6, De Iudaeis: Iudaeos, quos propria culpa submisit perpetua servituti; the Decretum online In 1234, Gregory issued the papal bull Rachel suum videns calling for a new crusade to the Holy Land, leading to the Crusade of 1239. In 1239, under the influence of Nicholas Donin, a Jewish convert to Christianity, Gregory ordered that all copies of the Jewish Talmud be confiscated. Following a public disputation between Christians and Jewish theologians, this culminated in a mass burning of some 12,000 handwritten Talmudic manuscripts on 12 June 1242, in Paris.

By referring to well known theological works such as the Decretum Gratiani and the writings of Augustine of Hippo, the author attempted to prove that the excommunication of Sverre was unjust and thus not binding. The author also tried to defend the right of Sverre to appoint bishops. To support this view he had to interpret Norwegian law, since the Church had long considered this to be simony. By now Sverre had his hands full with the church-supported Bagler rising, and the direct struggle with the church became a sideshow, at least for him personally.

At Guadamur, very close to Toledo, was dug in 1858 the Treasure of Guarrazar, the best example of Visigothic art in Spain. As nearly one hundred early canons of Toledo found a place in the Decretum Gratiani, they exerted an important influence on the development of ecclesiastical law. The synod of 1565–1566 concerned itself with the execution of the decrees of the Council of Trent; and the last council held at Toledo, 1582–1583, was guided in detail by Philip II. Toledo had large communities of Muslims and Jews until they were expelled from Spain in 1492 (Jews) and 1502 (Mudéjars).

1140) some excerpts from these canons in his Decretum, whereby a universal recognition and use were gained for them in the law schools. At a much earlier date Justinian (in his Sixth Novel) had recognized them as the work of the Apostles and confirmed them as ecclesiastical law.For the Western references in the early Middle Ages see , and for their insertion in the early Western collections of canons, see Nevertheless, from their first appearance in the West they aroused suspicion. Canon 46 for example, that rejected all heretical baptism, was notoriously opposed to Roman and Western practice.

Sharpe "Richard Barre's Compendium" Journal of Medieval Latin pp. 135–138 A third copy of Barre's Compendium may have existed at Leicester Abbey, where a late 15th- century library catalogue records a work by Barre on the Bible that the catalogue titles "Compendium Ricardi Barre super utroque testamento". The title and contents make this manuscript likely to be a copy of the Compendium. The same catalogue also records five books once owned by Barre – copies of Gratian's Decretum, Justinian's Codex, glossed copies of the Psalter and some of the Epistles of Paul, as well as Peter Lombard's Sentences.

The Council of Laodicea (363) omits it as a canonical book. The Decretum Gelasianum, which is a work written by an anonymous scholar between 519 and 553, contains a list of books of scripture presented as having been reckoned as canonical by the Council of Rome (382 AD). This list mentions it as a part of the New Testament canon. The Synod of Hippo (in 393), followed by the Council of Carthage (397), the Council of Carthage (419), the Council of Florence (1442 AD) and the Council of Trent (1546 AD) classified it as a canonical book.

Papal privileges resembled dispensations, since both involved exceptions to the ordinary operations of the law. But whereas "dispensations exempt[ed] some person or group from legal obligations binding on the rest of the population or class to which they belong,"James A. Brundage, Medieval Canon Law 161 (Longman 1995); Decretum Gratiani, D 3 c. 3 “[p]rivileges bestowed a positive favour not generally enjoyed by most people." "Thus licences to teach or to practise law or medicine, for example,"Brundage at 60 were "legal privileges, since they confer[red] upon recipients the right to perform certain functions for pay, which the rest of the population [was] not [permitted to exercise.

Edward Coke, The First Part of the Institutes of the Lawes of England (1st ed, 1628, title page) - 20131124 In European societies, Roman law, post-classical Canon law, and later Common law, referred to a person's sex as male, female or hermaphrodite, with legal rights as male or female depending on the characteristics that appeared most dominant. Under Roman law, a hermaphrodite had to be classed as either male or female.Lynn E. Roller, "The Ideology of the Eunuch Priest," Gender & History 9.3 (1997), p. 558. The 12th-century Decretum Gratiani states that "Whether an hermaphrodite may witness a testament, depends on which sex prevails".

Eggestein's book advertisement of 1468/70, which promoted his third edition of the Bible, is considered to be the oldest pamphlet of this kind, along with the advertisements of Mentelin and Schöffer. At the beginning of the 1470s, he began to expand his printing and publishing range. Besides theological works, Eggestein now increasingly printed legal works of canon and civil law, such as the Decretum Gratiani (1471), as well as the Decretales of Gregory IX and the Constitutiones of Pope Clement V. That put him in direct competition with Peter Schöffer, who also issued legal titles in on a large scale. Furthermore, Heinrich Eggestein printed antique classics (e.g.

Pergošić published his works in Zagreb and Varaždin. In 1574 he printed a translation of “Tripartitum” written by István Werbőczy. Pergošić referred to the language he used in this translation (titled Decretum) was Slavic (Szlouienski in original, ) and in its preface Pergošić emphasized that it was written for "Slavs and Croats". It is assumed that he used terms Slavs and Croats to refer to the people of two administrative regions of Habsburg Monarchy (Kingdom of Slavonia and Kingdom of Croatia) without any sort of ethnic connotation. Pergošić's 1574 translation of “Tripartitum” is considered the first printed book on Kajkavian dialect and the first printed work of Kajkavian literature.

Around 1216, an unknown writer formed the "Compilatio quarta", the fourth collection, containing the decretals of the pontificate of Innocent III which are of a later date than 7 January 1210 and the canons of the Fourth Lateran Council held in 1215. Finally, the fifth compilation is, like the third, an official code, compiled by order of Honorius III (1216–1227) and approved by this pope in the Bull "Novæ causarumn" (1226 or 1227). Several of these collections contain decretals anterior to the time of Gratian, but not inserted by him in the "Decretum". Bernard of Pavia divided his collection into five books arranged in titles and chapters.

Later, he was provost of the cathedral of Pavia until 1191, Bishop of Faenza until 1198, and then Bishop of Pavia until his death there in 1213. Papiensis' very extensive works on the canon law helped elevate canon law to a legal system in its own right, taught at universities, that was recognised to change over time. In particular, Papiensis is renowned for his "Breviarium extravagantium" (later called "Compilatio prima antiqua"), a collection of canonical texts comprising ancient canons not inserted in the "Decretum" of Gratian and also later documents. The work was compiled between 1187 and 1191, and was edited by Friedberg (Quinque compilationes antiquæ, 1882).

More by custom than by church legislation, such marriages gradually came to be considered invalid and disparitas cultus came to be seen as an impediment to marriage by a Catholic. There were also enactments on a local level against marriages with pagans (Council of Carthage (397), and under Stephen I of Hungary in the early 11th century) and with Jews (Third Council of Toledo in 589). When the Decretum of Gratian was published in the 12th century, this impediment became part of canon law. From that time forward, all marriages contracted between Catholics and non-Christians were held to be invalid unless a dispensation had been obtained from the ecclesiastical authority.

Based on Koester's analysis (1957: 125–27, 157), it appears more likely that Barnabas stood in the living oral tradition used by the written gospels. For example, the reference to gall and vinegar in Barnabas 7:3, 5 seems to preserve an early stage of tradition that influenced the formation of the passion narratives in the Gospel of Peter and the synoptic gospels. The 5th century Decretum Gelasianum includes a Gospel of Barnabas amongst works condemned as apocryphal; but no certain text or quotation from this work has been identified. Another book using that same title, the Gospel of Barnabas, survives in two post-medieval manuscripts in Italian and Spanish.

Decretals with Glossa Knowing Raymond's reputation in the juridical sciences, Gregory IX asked him to help in the rearranging and codifying of canon law. Canon laws, which were previously found scattered in many publications, were to be organized into one set of documents. In particular papal decretal letters had been changing the law over the course of the previous 100 years since the publication of the Decretum of Gratian. Being pleased with Raymond's efforts, the pope announced the new publication in a Bull directed to the doctors and students of Paris and Bologna in September 1234, commanding that the work of Raymond alone should be considered authoritative, and should alone be used in the schools.

Among the laws attributed to the Pictish King Cináed mac Ailpin (ruled 843 to 858), is an important statute which enacts that all sorcerers and witches, and such as invoke spirits, "and use to seek upon them for helpe, let them be burned to death". Even then this was obviously no new penalty, but the statutory confirmation of a long-established punishment. So the witches of Forres who attempted the life of King Duffus in the year 968 by the old bane of slowly melting a wax image, when discovered, were according to the law burned at the stake. The text of the canon Episcopi in Hs. 119 (Cologne), a manuscript of Decretum Burchardi dated to ca. 1020.

After graduation from Stockholm University, Winroth did his master's and doctoral studies at Columbia University under Robert Somerville, followed by postdoctoral research at the University of Newcastle, where he was the Sir James Knott Research Fellow and worked with R. I. Moore. Professor Winroth specializes in the history of "medieval Europe, especially religious, intellectual and legal history as well as the Viking Age. He teaches both halves of the survey lecture course in medieval history, seminars in religious, legal, intellectual, and Scandinavian history." He worked on the Decretum Gratiani of Gratian and discovered that the original version, the so-called "first recension," was only about half the size of the commonly known text.

On July 31, 1906, the American Archbishop of Manila Jeremiah James Harty assisted the religious sisters in the canonical erection of Mother Ignacia's congregation, which was previously postponed in the filing of 1732 due to an incorrect process of petitioning to Rome. On March 17, 1907, Pope Pius X promulgated the Decretum Laudis (English: Decree of Praise) in favour of the congregation's Rules and Constitutions. The Decree of Approbation was granted by Pope Pius XI on March 24, 1931, which made it a Congregation of Pontifical right. On January 12, 1948 (the 200th anniversary of the death of Mother Ignacia del Espíritu Santo), Pope Pius XII issued the Decree of Definitive Papal Approbation of the Constitutions.

It is worth noting that this "decretum executorium" was also signed by the Rev. Jose Burgos, Pro-Secretary, a secular priest who became one of the outstanding martyr-heroes of the country. Jaro was separated from the now Archdiocese of Cebu and became a suffragan diocese of the Archdiocese of Manila. Its territories at creation comprised the islands of Panay, (now composed of the provinces of Iloilo, Capiz, Antique and Aklan), Guimaras, Negros (now the twin provinces of Negros Occidental and Negros Oriental), Romblon and Palawan, as well as the provinces of Cotabato, Zamboanga, Davao and Sulu of Mindanao. Sr. Dr. Fr. Mariano Cuartero, OP, became its first bishop on April 25, 1868.

Martyrdom of Saint Andrew in the Nuremberg Chronicle The apocryphal Acts of Andrew, mentioned by Eusebius, Epiphanius and others, is among a disparate group of Acts of the Apostles that were traditionally attributed to Leucius Charinus. "These Acts (...) belong to the third century: ca. A.D. 260," in the opinion of M. R. James, who edited them in 1924. The Acts, as well as a Gospel of St Andrew, appear among rejected books in the Decretum Gelasianum connected with the name of Pope Gelasius I. The Acts of Andrew was edited and published by Constantin von Tischendorf in the Acta Apostolorum apocrypha (Leipzig, 1821), putting it for the first time into the hands of a critical professional readership.

Emperor Justinian ordered for all of Origen's writings to be burned. In the west, the Decretum Gelasianum, which was written sometime between 519 and 553, listed Origen as an author whose writings were to be categorically banned. In 553, during the early days of the Second Council of Constantinople (the Fifth Ecumenical Council), when Pope Vigilius was still refusing to take part in it despite Justinian holding him hostage, the bishops at the council ratified an open letter which condemned Origen as the leader of the Isochristoi. The letter was not part of the official acts of the council, and it more or less repeated the edict issued by the Synod of Constantinople in 543.

Most early penitentials imposed equal penances for abortion whether early-term or late- term, but others distinguished between the two. Later penitentials normally distinguished, imposing heavier penances for late-term abortions.Michèle Goyens, Pieter de Leemans, An Smets (editors), Science Translated: Latin and Vernacular Translations of Scientific Treatises in Medieval Europe (Leuven University Press 2008 ), pp. 390-396 By comparison, anal and oral intercourse were treated much more harshly, as was intentional homicide. Although the Decretum Gratiani, which remained the basis of Catholic canon law until replaced by the 1917 Code of Canon Law, distinguished between early-term and late-term abortions, that canonical distinction was abolished for a period of three years by the bull of Pope Sixtus V, Effraenatam, of 28 October 1588.

They took their first religious vows on the one-year anniversary of the inauguration, and, together with two other canons, perpetual vows on 8 September 1871, made to the Bishop of Saint-Claude, who simultaneously gave them official approval as a religious community. The new congregation received the papal Decretum laudis only five years later from Pope Pius IX, who also gave the congregation its name. He and his successor, Pope Leo XIII, were to give their formal approval of the congregation in three different rescripts (1870, 1876 and 1887). The canons took their first step toward the life they had envisioned in December 1880, when the bishop gave them the charge of a parish in the small town of Lescheres.

The earliest of these monastic schools had more of a spiritual and ascetic focus than a scriptural or theological one, but it has been suggested that these were the qualities that led many monks trained at the monastic school at Lerins to be selected as bishops. Boys going to school. Bolognese manuscript of the Decretum Gratiani, 14th century The Roman statesman Cassiodorus had abandoned politics in 537 and later in the century established a monastery on his own lands at Vivarium in southern Italy. Cassiodorus stipulated that his monastery would be a place of study, providing a guide for that study in his Introduction to the Divine and Human Readings (Institutiones), which encompassed both religious texts and works on the liberal arts.

It consists of five manuscript folios, contains quotes from the Vulgate and Vetus Latina Bible; patristic commentary by Augustine, Jerome, Cyprian, Origen, Ambrosiaster and Gregory the Great; extracts from Canon law, ecclesiastical history and synodal decrees from Nicea and Arles in their original, uncontaminated forms, in addition to a decretum that enjoined on the Irish that, if all else failed, they should take their problems to Rome. Cummian also owned - among a library of at least forty manuscripts - ten Paschal tracts including one he attributed to "santus Patricius, papa noster" and possibly a letter of Pelagius. He may have written a computistical manual, and a commentary on Mark. As Cummianus Longus he may be the author of a penitential, and a hymn on the apostles.

Gregory drew heavily upon the > compilation of Anselm of Lucca and the Collection in 74 Titles, the two most > authoritative collections of the recent past, and he included pronouncements > of Gregory VII, Urban II and Paschal II, and conciliar material from as late > as Piacenza (1095). The scope of his book was comprehensive and its orderly > arrangement made for ease of reference. While seven of the eight books into > which the work was divided were generally conservative in tone -- they owed > much to the Decretum of Burchard of Worms -- the first book, which was > devoted to the primacy and special rights of the see of Rome, was strongly > papalist. The work was dedicated to Diego Gelmírez, whom Gregory had met as archdeacon of Lucca.

In a wider sense, the Latin term decretalis (in full: epistola decretalis) signifies a pontifical letter containing a decretum, or pontifical decision. In a narrower sense, it denotes a decision on a matter of discipline. In the strictest sense of the word, it means a papal rescript (rescriptum), an answer of the pope when he has been appealed to or his advice has been sought on a matter of discipline. Papal decretals are therefore not necessarily general laws of the Church, but frequently the pope ordered the recipient of his letter to communicate the papal answer to the ecclesiastical authorities of the district to which he belonged; and it was their duty then to act in conformity with that decree when analogous cases arose.

7 In response, the Vatican supported Philippine independence and applied a policy of reinforcing orthodoxy and reconciliation which resulted in the majority of the Filipinos remaining faithful to the Roman Catholic Church and having a good number of those separated from the Church grafted back. The province of Mindoro was established as an independent diocese on April 10, 1910, by virtue of a Decretum Consistoriale signed by Pope Pius X, implementing the Bull Quae Mari Sinico of Pope Leo XIII. On the same date, the Diocese of Lipa was created, with jurisdiction over the provinces of Batangas, Tayabas, Marinduque, and some parts of Masbate. In May 1928, Pope Pius XI established the Diocese of Lingayen, carved from Manila and Nueva Segovia.

The problem of evil was widely discussed among ancient philosophers, including the Roman writers such as Cicero and Seneca, and many of the answers they provided were later absorbed into Christian theodicy. In Christian moral theology, moreover, the field of natural law ethics draws heavily on the tradition established by Aristotle, the Stoics, and especially by Cicero's popular Latin work, De Legibus. Cicero's conception of natural law "found its way to later centuries notably through the writings of Saint Isidore of Seville and the Decretum of Gratian" and influenced the discussion of the topic up through the era of the American Revolution. Christianity itself also spread through the Roman Empire; since emperor Theodosius I (AD 379-395), the official state church of the Roman Empire was Christianity.

The British Celts of Galicia accepted the Latin rite and stringent measures were adopted against baptized Jews who had gone back to their former faith. The "twelfth" council in 681 assured to the archbishop of Toledo the primacy of Hispania (present Iberian Peninsula). As nearly one hundred early canons of Toledo found a place in the Decretum Gratiani, they exerted an important influence on the development of ecclesiastical law. The later synod of 1565 and 1566 concerned itself with the execution of the decrees of Trent; and the last council of Toledo, that of 1582 and 1583, was so guided in detail by Philip II that the pope ordered the name of the royal commissioner to be expunged from the acts.

Likewise by 200 the Muratorian fragment shows that there existed a set of Christian writings somewhat similar to what is now the 27-book New Testament. In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list exactly the same in number and order with what would become the New Testament canon and be accepted by the Greek church. The African Synod of Hippo, in 393, approved the New Testament, as it stands today, together with the Septuagint books, a decision that was repeated by the Council of Carthage (397) and the Council of Carthage (419). Pope Damasus I's Council of Rome in 382, only if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above.

Catechism of the Catholic Church: THE SACRAMENT OF BAPTISM Catholics are baptized in water, by submersion, immersion or affusion, or aspersion (sprinkling), in the name (singular) of the Father and of the Son and of the Holy SpiritOrdo initiationis christanae adultorum, editio typica, Vatican City, Typis polyglottis vaticanis, 1972, pg 92, cf Lateran IV De Fide Catholica, DS 802, cf Florence, Decretum pro Armeniis, DS, 1317.—not three gods, but one God subsisting in three Persons. While sharing in the one divine essence, the Father, Son, and Holy Spirit are distinct, not simply three "masks" or manifestations of one divine being. The faith of the Church and of the individual Christian is based on a relationship with these three "Persons" of the one God.

Gratian, the "Father of Canon Law" The period of canonical history known as the Ius novum ("new law") or middle period covers the time from Gratian to the Council of Trent (mid-12th century–16th century). The spurious conciliar canons and papal decrees were gathered together into collections, both unofficial and official. In the year 1000, there was no book that had attempted to summarized the whole body of canon law, to systematize it in whole or in part.Law and Revolution, pg. 116 The first truly systematic collection was assembled by the Camaldolese monk Gratian in the 11th century, commonly known as the Decretum Gratiani ("Gratian's Decree") but originally called The Concordance of Discordant CanonsLaw and Revolution, pg. 240 (Concordantia Discordantium Canonum).

In the thirteenth century, the Roman Church began to collect and organize its canon law, which after a millennium of development had become a complex and difficult system of interpretation and cross-referencing. The official collections were the Liber Extra (1234) of Pope Gregory IX, the Liber Sextus (1298) of Boniface VIII and the Clementines (1317), prepared for Clement V but published by John XXII. These were addressed to the universities by papal letters at the beginning of each collection, and these texts became textbooks for aspiring canon lawyers. In 1582 a compilation was made of the Decretum, Extra, the Sext, the Clementines and the Extravagantes (that is, the decretals of the popes from Pope John XXII to Pope Sixtus IV).

The Delegate chosen was the Dominican priest, Father Benoît Duroux, who in March 2010 handed over to another Dominican priest, Father Daniel Ols. On 31 May 2000, the Congregation for the Doctrine of the Faith approved a revised form of the movement's Act of Consecration to the Angels. In 2002, the female institute of the Sisters of the Holy Cross, associated with but independent of the Canons Regular, was established in Innsbruck. In the following year, 2003, the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life granted definitive approval to the Order of Canons Regular of the Holy Cross, a religious institute founded in 1131 and suppressed in 1834, which was refounded in 1977 and received the initial (provisional) formal approval (decretum laudis) of the Holy See in 1979.

The Transitus Mariae was among apocrypha condemned in a 6th-century work called Decretum Gelasium (the "Decree of Gelasius", although not in fact by Pope Galasius I), but by the early 8th century it was so well established that John of Damascus could set out what had become the standard Eastern tradition, that "Mary died in the presence of the Apostles, but that her tomb, when opened, upon the request of St Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to heaven." In some versions of the story, the event is said to have taken place in Ephesus, in the House of the Virgin Mary. This is a much more recent and localized tradition. The earliest traditions say that Mary's life ended in Jerusalem (see "Mary's Tomb").

New Catholic Dictionary. CatholicSaints.Info. 30 July 2012 Some time later Pope Victor III made him papal legate to Lombardy, with authorization to rule over all the dioceses which had been left without bishops due to the conflict between pope and emperor. Anselm was well versed in scripture and wrote some important works attacking lay investiture and defending Pope Gregory against Antipope Clement III and Emperor Henry IV. He spent his last years assembling a collection of ecclesiastical law canons in 13 books, which formed the earliest of the collections of canons (Collectio canonum) supporting the Gregorian reforms, which afterwards were incorporated into the well-known Decretum of the jurist Gratian. The Collectio canonum most notably revived the Justinian’s Novellae, which set the basis for Roman law in the middle ages.

A "Gospel according to Barnabas" is mentioned in two early Christian lists of "Apocrypha" works: the Latin text of Decretum Gelasianum (6th century), as well as a 7th-century Greek List of the Sixty Books. These lists are independent witnesses. In 1698 John Ernest Grabe found an otherwise unreported saying of Jesus, attributed to the Apostle Barnabas, amongst the Greek manuscripts in the Baroccian collection in the Bodleian Library; which he speculated might be a quotation from this "lost gospel". John Toland translates the quotation as, The Apostle Barnabas says, he gets the worst of it who overcomes in evil contentions; because he thus comes to have the more sin; and claimed to have identified a corresponding phrase when he examined the surviving Italian manuscript of the Gospel of Barnabas in Amsterdam before 1709.

Pope Damasus I's Council of Rome in 382 (if the Decretum Gelasianum is correctly associated with it) issued a biblical canon identical to that mentioned above. If not, the list is at least a 6th-century compilation.. Likewise, Damasus' commissioning of the Latin Vulgate edition of the Bible, 383, proved instrumental in the fixation of the canon in the West.. In a letter ( 405) to Exsuperius of Toulouse, a Gallic bishop, Pope Innocent I mentioned the sacred books that were already received in the canon. When these bishops and Councils spoke on the matter, however, they were not defining something new, but instead "were ratifying what had already become the mind of the Church". Thus from the 4th century there existed unanimity in the West concerning the New Testament canon (as it is today, .

The aim was to introduce due process and objective investigation into the beliefs of those accused to the often erratic and unjust persecution of heresy on the part of local ecclesiastical and secular jurisdictions.Thomas Madden, "The Real Inquisition", National Review, June 18, 2004. Gregory was a remarkably skillful and learned lawyer. He caused to be prepared Nova Compilatio decretalium, which was promulgated in numerous copies in 1234 (first printed at Mainz in 1473). This New Compilation of Decretals was the culmination of a long process of systematising the mass of pronouncements that had accumulated since the Early Middle Ages, a process that had been under way since the first half of the 12th century and had come to fruition in the Decretum, compiled and edited by the papally commissioned legist Gratian and published in 1140.

Over time, these canons were supplemented with decretals of the Bishops of Rome, which were responses to doubts or problems according to the maxim, Roma locuta est, causa finita est ("Rome has spoken, case is closed"). Later, they were gathered together into collections, both unofficial and official. The first truly systematic collection was assembled by the Camaldolese monk Gratian in the 11th century, commonly known as the Decretum Gratiani ("Gratian's Decree"). Pope Gregory IX is credited with promulgating the first official collection of canons called the Decretalia Gregorii Noni or Liber Extra (1234). This was followed by the Liber Sextus (1298) of Boniface VIII, the Clementines (1317) of Clement V, the Extravagantes Joannis XXII and the Extravagantes Communes, all of which followed the same structure as the Liber Extra.

Title page of Index Librorum Prohibitorum (Venice 1564) The Index Librorum Prohibitorum ("List of Prohibited Books") was a list of publications deemed heretical or contrary to morality by the Sacred Congregation of the Index (a former Dicastery of the Roman Curia), and Catholics were forbidden to read them without permission. There were attempts to censor individual books before the sixteenth century, notably the ninth-century Decretum Glasianum, but none of these were either official or widespread. In 1559, Pope Paul IV promulgated the Pauline Index, which Paul F. Grendler believed marked "the turning-point for the freedom of enquiry in the Catholic world". After less than a year, it was replaced by the Tridentine Index which relaxed aspects of the Pauline Index that had been criticized and had prevented its acceptance.

LVIII–XCVIII, a collection of dogmatic and disciplinary letters written by Pope Leo I, many of which (most notably Leo's Tomus) were directed to eastern figures in Leo's contests with the Eutychian and Monophysite heresies. The entire collection, with its focus on Chalcedon and the letters of Leo, is quite obviously meant as a manifesto against the Acacian schism, in which eastern Bishops led by Acacius, patriarch of Constantinople, challenged the decisions of the council of Chalcedon and the Christology set down in Pope Leo's Tomus. The compiler's principal of selection thus seems to have been any and all documents that support doctrinal unity in general and Leonine Christology in particular. The compiler of the Quesnelliana has avoided inclusion of doubtful or spurious documents, like the so-called Symmachean forgeries and the Decretum Gelasianum de libris recipiendis.

"Lauretanae Basilicae": Suppressa autem cathedra Lauretana, et ipsam Lauretanam dioecesim, quae hucusque cathedrali Ecclesiae Recinetensi aeque principaliter unita'exstitit, eidem dioecesi pleno iure in perpetuum incorporamus, eius titulo tantum servato; propterea Episcopus Recinetensis pro tempore exsistens Episcopi Recinetensis-Lauretani titulo fruetur. On 11 October 1935, the Roman Curia's Consistorial Congregation published a decree, stating that Pope Pius XI had ordered that the jurisdiction of the Administrator of the Pontifical Basilica of Loreto should extend to the city of Loreto and the surrounding district, in which the jurisdiction of the bishop of Recanati-Loreto was to be suspended as long as papal administration applied. The bishop of Recanati thus lost part of his diocesan territory, and Loreto's obligation to contribute to the bishop's income was terminated. Sacra Congregatio Consistorialis, "Pontificiae Administrationis Lauretanae decretum", Acta Apostolicae Sedis 26 (Citta del Vaticano 1934), pp.

He worked alongside Jewish philanthropist Angelo Donati to settle the dispute. In 1962, when Pope John XXIII convened the Second Vatican Council, Augustin Cardinal Bea used Dr. Rose Thering's study to draft portions of the 1965 Vatican document Nostra aetate ("In Our Age"), which declared of Christ's death that "what happened in his passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today," and, as for teaching, added, "The Jews should not be presented as rejected or accursed by God." Decretum de Iudaeis is the name given to the series of draft documents of the Second Vatican Council which led to ground-breaking progress in the Church's relations with Jews. Cardinal Bea had been commissioned by Pope John XXIII to write the "Decree on the Jews", which was completed in November 1961.

The concept of a human "right to privacy" begins when the Latin word "ius" expanded from meaning "what is fair" to include "a right - an entitlement a person possesses to control or claim something," by the Decretum Gratiani in Bologna, Italy in the 12th Century. In the United States, an article in the December 15, 1890 issue of the Harvard Law Review, written by attorney Samuel D. Warren and future U.S. Supreme Court Justice, Louis Brandeis, entitled "The Right to Privacy", is often cited as the first explicit finding of a U.S. right to privacy. Warren and Brandeis wrote that privacy is the "right to be let alone", and focused on protecting individuals. This approach was a response to recent technological developments of the time, such as photography and sensationalist journalism, also known as "yellow journalism".

The canon of the New Testament is the set of books many Christians regard as divinely inspired and constituting the New Testament of the Christian Bible. For most, it is an agreed-upon list of twenty-seven books that includes the canonical Gospels, Acts, letters attributed to various apostles, and Revelation, though there are many textual variations. The books of the canon of the New Testament were written before 120 AD. For the Orthodox, the recognition of these writings as authoritative was formalized in the Second Council of Trullan of 692. The Catholic Church provided a conciliar definition of its Biblical canon in 382 at the (local) Council of Rome (based upon the Decretum Gelasianum, of uncertain authorship) as well as at the Council of Trent of 1545, reaffirming the Canons of Florence of 1442 and North African Councils (Hippo and Carthage) of 393–419.

Few are found to unequivocally acknowledge their canonicity." The prevailing attitude of Western medieval authors is substantially that of the Greek Fathers. The wider Christian canon accepted by Augustine became the more established canon in the western Church after being promulgated for use in the Easter Letter of Athanasius (circa 372 A.D.), the Synod of Rome (382 A.D., but its Decretum Gelasianum is generally considered to be a much later addition ) and the local councils of Carthage and Hippo in north Africa (391 and 393 A.D). Athanasius called canonical all books of the Hebrew Bible including Baruch, while excluding Esther. He adds that "there are certain books which the Fathers had appointed to be read to catechumens for edification and instruction; these are the Wisdom of Solomon, the Wisdom of Sirach (Ecclesiasticus), Esther, Judith, Tobias, the Didache, or Doctrine of the Apostles, and the Shepherd of Hermas.

To create a new religious community, it is necessary to get, in the beginning, permission from the proper department in the Roman Curia of the Catholic Church (the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, the Congregation for the Evangelization of Peoples, or the Congregation for the Oriental Churches, depending on the purpose of the institute and the coverage of its activities) and also the approval of the Ordinary of the diocese of origin, usually the bishop (or the archbishop). When they are obtained, the congregation is then called “of diocesan right”. When the congregation has grown in importance and when its spiritual and apostolic maturity is observed, it can be formally approved by the Pope with the decretum laudis, which transforms it into a congregation of pontifical right, subject to immediate and exclusive authority of the Holy See. Generally, it is followed by the temporary approval and the final approval.

Imp of the Lincoln Cathedral Cask of holy water at Limburg Cathedral, with a sign reading "Holy water to take away" In his Decretum, Burchard of Worms asserts that "we know that unclean spirits (spiritus immundi) who fell from the heavens wander about between the sky and earth," drawing on the view expressed in the Moralia in Job of Gregory I. In his penitential, Burchard says that some people wait until cock's crow — that is, dawn — to go outdoors because they feared spiritus immundi. The fear is not treated as groundless; rather, Burchard recommends Christ and the sign of the cross as protection, rather than reliance on the cock's crow. The exact nature of these immundi is unclear: they may have been demons, woodland beings such as imps, or ghosts of the unhallowed dead.Bernadette Filotas, Pagan Survivals, Superstitions, and Popular Cultures in Early Medieval Pastoral Literature (Pontifical Institute of Mediaeval Studies, 2005), p.

These collections usually only had regional force and were usually organized chronologically by type of document (e.g. letters of popes, canons of councils, etc.), or occasionally by general topic. Before the late 11th century, canon law was highly decentralized, depending on many different codifications and sources, whether of local councils, ecumenical councils, local bishops, or of the Bishops of Rome. The first truly systematic collection was assembled by the Camaldolese monk Gratian in the 11th century, commonly known as the Decretum Gratiani ("Gratian's Decree") but originally called The Concordance of Discordant CanonsLaw and Revolution, pg. 240 (Concordantia Discordantium Canonum). Canon law greatly increased from 1140 to 1234. After that it slowed down, except for the laws of local councils (an area of canon law in need of scholarship), and was supplemented by secular laws.NYTimes.com, Neighbors and Wives book review of Nov-13-1988, accessed 27 June 2013 In 1234 Pope Gregory IX promulgated the first official collection of canons, called the Decretalia Gregorii Noni or Liber Extra.

After leaving the Soviet Union, Bishop Sloskāns traveled to Rome. The Holy See had only publicly acknowledged the episcopal ordinations of Bishops Sloskāns and Malecki in 1929 when both were in Soviet prisons. EPISCOPOS, Acta Apostolicae Sedis, Volume 21 (1929), p. 461 Pope Pius XI appointed Bishop Sloskāns an assistant to the Papal Throne on 5 April 1933 in recognition of the harsh treatment he had experienced while imprisoned. Assistenti al Soglio Pontifìcio, Acta Apostolicae Sedis, Volume 25 (1933), p. 349 Returning to Latvia, Bishop Sloskāns continued to serve as the apostolic administrator of Mohilev and of Minsk in absentia while he took charge of the Roman Catholic seminary in Riga. In late 1944 he was evacuated to Germany to escape the advancing Soviet army. In 1946 he moved to Belgium where he established a Latvian seminary. In 1947 Bishop Sloskāns moved to the Benedictine Abbey of Mont César in Leuven. DECRETUM SUPER VIRTUTIBUS, Acta Apostolicae Sedis, Volume 97, Issue 4 (2005), p.

At the same time he undertook pastoral care of the Jaffa Arab Catholic congregation, which deepened his awareness of the complexities of life for Arab population in Israel. In 1959, together with Brothers Jacques Fontaine and Marcel-Jacques Dubois, he opened St. Isaiah House, the aim of which was to foster dialogue and prayer between Christians and Jews. He obtained secret permission from the Vatican to have a Jewish wedding celebrated before the Catholic wedding was performed in 1960. He participated, with the support of Cardinal Bea in the work of the Second Vatican Council, where he helped draft the document, Decretum deo Iudaeis, which was to mark an important turning- point in Jewish–Catholic relations He greeted the reunification of Jerusalem subsequent to Israel's victory in the Six-Day War with joy, as a mark of eschatological significance and he became more markedly pro-Zionist, defining himself as a Christian, Jew and loyal citizen of the State of Israel.

Later, Augustine of Hippo (C. 397 AD) would confirm in his book On Christian Doctrine (Book II, Chapter 8) the canonicity of the book of Jeremiah without reference to Baruch; but in his work The City of God 18:33 he discusses the text of Baruch 3: 36–38, noting that this is are variously cited to Baruch and to Jeremiah; his preference being for the latter. In the decrees of the Council of Florence (1442) and the Council of Trent (1546),Session IV Celebrated on the eighth day of April, 1546 under Pope Paul III "Jeremias with Baruch" is stated as canonical; but the Letter of Jeremiah is not specified, being included as the sixth chapter of Baruch in late medieval Vulgate bibles. The Decretum Gelasianum which is a work written by an anonymous Latin scholar between 519 and 553 contains a list of books of Scripture presented as having been declared canonical by the Council of Rome (382 AD).

According to Canon 7 of the 1983 Code of Canon Law, Lex instituitur cum promulgatur ("A law is instituted when it is promulgated").Canon 7, 1983 Code of Canon Law This is an ancient provision in Latin-rite canon law, dating in its plural form to the Latin formulation of the great twelfth-century codifier of canon law, Gratian: Leges instituuntur cum promulgantur ("Laws are instituted when they are promulgated"). The exact same formulation found in Gratian's Decretum was reproduced in the 1917 Code of Canon Law,Canon 8, 1917 Code of Canon Law while the Latin plural of the original was modified to its singular form (Leges to Lex, instituuntur to instituitur, and promulgantur to promulgatur). In previous times laws issued by the Holy See were affixed to the Basilica of St. John Lateran, the Basilica of St. Peter, the Palace of the Apostolic Chancery, and in the Campo dei Fiori.

In later copyings of the canons of the Council of Laodicea (from AD 364) a canon list became appended to Canon 59, likely before the mid fifth century, which affirmed that Jeremiah, and Baruch, the Lamentations, and the Epistle (of Jeremiah) were canonical, while excluding the other deuterocanonical books. According to Decretum Gelasianum, which is a work written by an anonymous scholar between 519 and 553, the Council of Rome (AD 382) cites a list of books of Scripture presented as having been made canonical. This list mentions all the deuterocanonical books except Baruch and the Letter of Jeremiah as a part of the Old Testament Canon. The Synod of Hippo (in AD 393), followed by the Council of Carthage (397) and the Council of Carthage (419), may be the first councils that explicitly accepted the first canon which includes a selection of books that did not appear in the Hebrew Bible;McDonald & Sanders, editors of The Canon Debate, 2002, chapter 5: The Septuagint: The Bible of Hellenistic Judaism by Albert C. Sundberg Jr., p. 72, Appendix D-2, note 19.

The first decree (Decretum de fide et ecclesia) declared that the Roman Catholic Church has no right to introduce new dogmas, but only to preserve in its original purity the faith once delivered by Christ to His apostles, and is infallible only so far as it conforms to Holy Scripture and true tradition; the Church, moreover is a purely spiritual body and has no authority in things secular. Other decrees denounced the abuse of indulgences, of festivals of saints, and of processions and suggested reforms; others again enjoined the closing of shops on Sunday during divine service, the issue of service-books with parallel translations in the vernacular, a vernacularization of the Roman Rite and recommended the abolition of all monastic orders except that of St. Benedict, the rules of which were to be brought into harmony with modern ideas; nuns were to be forbidden to take the vows before the age of 40. The last decree proposed the convocation of a national council. Its claims and teachings incorporated many demands made by the Jansenist clergy previously, though the synod cannot be said to have been Jansenist in essence.

" These councils were under the authority of St. Augustine, who regarded the canon as already closed.Everett Ferguson, "Factors leading to the Selection and Closure of the New Testament Canon", in The Canon Debate. eds. L. M. McDonald & J. A. Sanders (Hendrickson, 2002) p. 320; F. F. Bruce, The Canon of Scripture (Intervarsity Press, 1988) p. 230; cf. Augustine, De Civitate Dei 22.8 Pope Damasus I's Council of Rome in 382, if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above, or if not the list is at least a sixth-century compilation.F. F. Bruce, The Canon of Scripture (Intervarsity Press, 1988) p. 234 Likewise, Damasus's commissioning of the Latin Vulgate edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West.F. F. Bruce, The Canon of Scripture (Intervarsity Press, 1988) p. 225 In 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse. When these bishops and councils spoke on the matter, however, they were not defining something new, but instead "were ratifying what had already become the mind of the Church.

In 2006, the German association published 79 theses of different authors, which included "God is not almighty", "Jesus Christ should not be seen as 'Lord'", "Mary was not a virgin at the birth of Jesus", and "The 'holy catholic church' is neither holy not catholic".German website of "We Are Church", Thesen 1-79 On 4 June 2008, in response to a decree of the Congregation for the Doctrine of the Faith that declared subject to an excommunication whose lifting was reserved to the Holy See anyone who attempted to confer holy orders on a woman,Decretum generale de delicto attentatae sacrae ordinationis mulieris the international movement issued a statement under the heading, "Jesus Christ did not ordain men or women to the ministerial priesthood but to care for and nurture each other as brothers and sisters".Press release of 4 June 2008 In July of the same year, it congratulated the "Anglican Church" for its intention to consecrate women as bishops and declared its regret at "the unchristian attitude of the Vatican establishment which, once again, usurping its mission, has come out in criticism of our Anglican brothers and sisters over the decision".Press Release of July 2008 In 2017 the association supported blessing of same-sex marriages.Zeit.