Folia Theologica et Canonica 11. 33/25 (2022)
Sacra theologia
104 SZABOLCS ANZELM SZUROMI, OPraem. Patristic material is noticeably (in contrast to the earlier custom with only a few canons, e.g., Collectio in 74 titulos digesta [1050—1076]30) has taken a significant place in Western canonical collections from the period of the compilation of the Decretum Burchardi Wormatiensis (1004—1022), despite the fact that important disciplinary collections quoting from the works of early Christian writers can be found already from the 8th century. Compared with the Decretum Gratiani, which contains 1200 extracts from sources by Church Fathers, the basic text of the Decretum Burchardi contains 247 canons of similar origin. This is the highest number of quotations in a canon law collection before the 755 patristic canons in the Decretum textual family of Ivo of Chartres31 (the recension ‘A’ of the Collectio Anselmi Lucensis [1081-1083] contains only 156 [158] patristic canons , and the so far identified oldest textual version of Anselm’s collection [Bibliotheca Apostolica Vaticana Vat. lat. 1361] has only 11532). In Burchard’s text, after the material from St. Augustine (if the writings of Pope Leo the Great and Pope Gregory the Great are separated and included among the papal sources), the second largest patristic corpus is attributed to St. Jerome, whose writings can be identified in fifteen canons (BW 1. 204; BW 3. 91, 160, 161; BW 9. 25; BW 10. 50; BW 11. 55, 62; BW 12. 2, 16, 24; BW 13. 22; BW 19. 31, 78, 1 13).33 The individual sections can be found in the De primatu ecclesiae (Liber Primus), the De ecclesiis (Liber Tertius), the De feminis non consecratis (Liber Nonus), the De incantatoribus et auguribus (Liber Decimus), the De excommunicatione (Liber Undecimus), the De periurio (Liber Duodecimus), the De ieiunio (Liber Decimus Tertius), and the De poenitentia (Liber Deciumus Nonus). The listed canons play a determining role in Burchard’s collection in explaining the degrees of the Holy Order and in summarizing the duties and rights of the clergy, especially with regard to bishops. In addition, the reflections of St. Jerome provide a sufficiently clear outline of the rules of worthy priestly life. If we take a glance at the direct and indirect textual influence of St Jerome’s works on the Decretum Gratiani, we can see that a total number of 160 quotations from him have been included in the Decretum Gratiani.34 Among these, those fifteen 30 Gilchrist, J. T., Diuersorum patrum sententie siue Collectio in LXXIV titulos digesta (Monumenta iuris canonici B/l), Cittä dei Vaticano 1973. Cf. Szuromi Sz. A., A püspökökre vonatkozó egyházfegyelmi szabályok a Collectio in LXXIV titulos digesta-ia«, in Kánonjog 3 (2001) 27-33. 31 Munier, Ch., Les sources patristiques, 30N0; cf. Reynolds, R. E., Basil and the Medieval Latin Canonical Collections, 513-514. 32 Szuromi, Sz. A., Some observations concerning whether or not BAV Vat. lat. 1361 is a text from the Collection ofAnselm of Lucca, in Ius Ecclesiae 13 (2001) 693-715. 33 Edition: Migne, I. P. (ed.), Patrologiae cursus completus. Series Latina, I-CCXXI. Lutetiae Parisiorum 1844-1864. CXL. 537-1058; cf. Fransen, G. - Kölzer, Th. (Hrsg.), Burchardvon Worms, Decretorum Libri XX, Aalen 1992. 34 Friedberg I. xxiii-xxiv.
