Folia Theologica et Canonica 11. 33/25 (2022)

Ius canonicum

JUSTICE AND MERCY FROM THE PERSPECTIVE OF CANON LAW

155

the question of iustitia and misericordia in several places and in different contexts, and the Glossa Ordinaria, compiled by Bartholomaeus Brixiensis48 in 1240, draws attention to the relation between them in several instances.49 Regarding the question of the internal forum and the administration of the sacrament of penance, however, our attention should be primarily focused on Part II questio XXXIII, which the compiler has divided into separate distinctiones under the title De penitencia. It is obvious that this corpus of law sets out the disciplinary framework, mainly for cases which fall within the internal forum (forum internum).

A significant change concerning the penitential discipline dates from the decrees of Pope Alexander III (1159-1181)50. The most important part of his Letter of May 7th 1177 took place in the Liber Extra (X 5.38.3).51 The decretal letter does not merely regulate the obligatory material of confession, but also the priest’s activity of revealing the truth (iustitia) and granting absolution in a fraternal (fraternitas) and merciful (misericors) spirit. The Fourth Lateran Council (1215), as is well known, required all believers over the age of seven (i.e. aetas discretionis) to go to confession annually, preferably at Easter, in order to receive the Holy Eucharist in a more appropriate manner.52 Constitution 21 of the council, which is included in the Liber Extra (X 5.38.12)53, speaks in detail about the administration of the sacrament of penance, explicitly mentioning the careful consideration of the circumstances of the sinner and the confessed sin by the confessor.54

The priest with confessional faculties acts, in the traditional sense, as “judge and physician” during the confession. Following the explanation of Stanislaus Woywod, O.F.M., in the priest’s confessional activity, he must be both, a minister of divine justice and a minister of divine mercy. It is also an expression of the priest’s specific obligation to preserve constantly the reverence towards God and to promote the salvation of souls.55 The commentary to the CIC (1917) Can. 888 by Woywod, is clearly linked to the principle laid down in the

48 Domingo, R., Bartolomé de Brescia, in Otaduy, J. - Viana, A. - Sedano, J. (dir.), Diccionario General de Derecho Canonico, I. Pamplona 2012. 625-626.

45 Decretum Gratiani emendatum et notationibus illustratum una cum glossis (Cum Priuiliegio Gregorii XIII. Pont. Max. et aliorum Principum), Venetiis 1584.

50 Gaudemet, J., Eglise et cité. Histoire du droit canonique, Paris 1994. 372.

51 Friedberg II. 884-885; cf. JL 12831 (8485).

52 Conciliorum oecumenicorum decreta, Bologna 19733 (hereafter: COD) 245.

53 Friedberg II. 887-888.

54 Cone. Lateranense IV (1215), Const. 21: (...) Sacerdos autem sit discretus et cautus, ut more periti medici superinfundat vinum et oleum vulneribus sauciati, diligenter inquirens et peccatoris circumstantias et peccati, per quas prudenter intelligat, quae illi consilium debeat exhibere et cuiusmodi remedium adhibere, diversis experimentis utendo ad sanandum aegrotum (...). COD 245.

55 Woywod, S. - Smith, C.,A practical commentary on the Code of Canon Law, New York 1957. 495.