Folia Theologica et Canonica 10. 32/24 (2021)
Ius canonicum
148 SZABOLCS ANZELM SZUROMI, O.PRAEM. a number of other additional contexts.5 When discussing its meaning in the text of the Old and New Testaments, we cannot ignore the fact that those Hebrew words which used for similar purposes do not have exactly the same content. This difference in terms of content can be observed not only in the use of several expressions (i.e. the dichotomy of the meaning of ‘anathema'), but also in the possibility of narrowing its meaning in the New Testament - thanks in particular to St. Paul - and of further specification of the term in the early Church’s use, both in theological and ecclesiastical aspects. Here, I refer in particular to the pseudo-apostolic sources, the patristic authors, and the vocabulary of the early councils. This gradual process of clarification gives the ecclesiastical meaning of ‘anathema’ by the middle of the 12th century (i.e. Decretum Gratiani6) and its final precision in the 13th century. At the very beginning, it is important to note the difference in content between ‘anathema’ and ‘excommunication’ in ecclesiastical sources.7 This distinction is abolished with the promulgation of the Liber Extra (1234), in which ‘anathema’ is used as a major excommunication.8 I. The Hellenistic Meaning of ‘Anathema’ The original Greek meaning of ‘anathema’ goes back to the word ‘avazidtyAi ’ (hang), not identical with the word ‘/ojptg’ (separated). The sense of something being ‘set aside’ linked the act from the beginning with the offering of it to the gods, which gave the term a religious content. On this basis we can distinguish six main meanings: 1) a ‘set aside’ dedicated to a deity; 2) a sacrificial offering hung on the temple-wall in gratitude; 3) this offering could also be a weapon after a victorious battle; 4) a tenth of the spoils of a victorious battle; 5) an offering of the prize of the victorious tournament; 6) women gave their belts as ‘anathemas’ on engagement; 7) similarly, women offered a lock of their hair to the deity on the occasion of a marriage. This list provides ample evidence that the original primary meaning of anathema, according to its etymology, was the offering of something precious to the gods in intercession or thanksgiving for a significant event. The dedication to deity has separated the above listed items from their original, secular purpose, and consecrated them. This indirect meaning allowed the word ‘anathema’ to evolve in mean-5 Pecz, V. (ed.), Ókori lexikon, I. Budapest 1985. 766. 6 Cf. C. 11 q. 2 c. 24: Friedberg, Ae. (ed.), Corpus iuris canonici, I. Lipsiae 1879 (repr. Graz 1955; hereafter: Friedberg I) 650-652. 7 Gaudemet, J., Note sur les formes anciennes de l ’excommunication, in Revue des Sciences Religieuses 28 (1949) 64-77. 8 X 5.39.59: Friedberg, Ae. (ed.), Corpus iuris canonici, II. Lipsiae 1881 (repr. Graz 1955; hereafter: Friedberg II) 912.
