Folia Theologica et Canonica 1. 23/15 (2012)

IUS CANONICUM - Szabolcs Anzelm Szuromi, Biblical Texts and Medieval Ecclesiastical Discipline up to the Decretum Gratiani

BIBLICAL TEXTS AND MEDIEVAL ECCLESIASTICAL DISCIPLINE...

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glossas by Peter Lombard (i.e. D. 1 c. 5 de pen.: Ps[s] 31:549; D. 3 c. 41 de pen.: Ps [s] 1 18:750; C. 23 q. 4 c. 34: Ps[s] 3251 52; D. 2 c. 67 de cons.: Ps[s] 22:30s2). Peter Lombard (t 1160/64)53 54 began his studies in Bologna, where the Decretum Gratiani was composed around 1140. He wrote his commentaries to the Book of Psalms after 1136 in France, influenced by Anselm of Laon and Gilbert of Poitiers, entitled: Glossa in Psalmos?* It is well-known, that Lombard’s most effective work is the “Book of Sentences” (Sententiae in IV libris distinctae) which was written soon after Gratian’s work - between 1145 and 1151 - became the basic source in the scholastic Biblical studies at the Medieval universities.55 The quotations of the prayer in distress and thanksgiving for escape (i.e. Ps[s] 31) and the hymn of thanksgiving (i.e. Ps[s] 118) clearly mark the appropriate behaviour of the repentant faithful toward the merciful God which is specified by the discipline of the Church. The reference to the Psalm 22 in D. 2 c. 67 de cons, is also remarkable because its importance for the New Testament through the the suffering of the innocent man, who is the préfiguration of the Messiah. The entire 2nd Distinctio of the Consecration is dedicated to the true sacrifice and the divine worship, which receive Biblical support from the commentary to the Psalm 22:30.

Analyzing those canons of the Decretum Gratiani which cite Biblical sources as a canonical norm, we can identify four fragments of the Old Testament: C. 32 q. 2 c. 14 contains Numbers 30:4;56 D. 4 c. 13 de pen. is a quotation of

precepi. Moyses ergo gerit personam Christi. Exustum repperit, quia in Spiritum sanctum pec- cauerant; ab intelligibili igne Spiritus sancti oblatio pro penitencia ablata est. Voluntarie peccantibus non relinquitur hostia pro peccato. Nam sicut uera penitencia ueniam promeretur, ita simulata irritat Deum, quia Spiritus sanctus disciplinae effugiet fictum. Hoc autem sancti Patres irrémissible peccatum et blasphemiam in Spiritum sanctum dixerunt, in sceleribus usque ad finem uitae perseuerare, de potentia et misericordia Dei et redemptoris diffidere. Friedberg I. 1222-1223.

49 D. 1 c. 5 de pen.: Magna pietas Dei, ut ad solam promissionem peccata dimiserit. §. 1. Nondum pronunciat ore, et tamen Deus iam audit in corde, quia ipsum dicere quasi quoddam pronunciare est. Votum enim pro opere reputatur. Friedberg 1.1159.

50 D. 3 c. 41 de pen.: “Primo consolidatio est quia non obliuiscitur misereri Deus secunda per pun- tionem, ubi, etsi fides desit, pena satisfacit et releuata.” Friedberg I. 1224.

51 C. 23 q. 4 c. 34: Ne amisso iudicio sis pauperi in mala causa misericors, cuius si parcis saccello, percutis cor, et tanto nequiorem reddis, quanto iustum fauere uidet sibi. Friedberg I. 915.

52 D. 2 c. 67 de cons.: Non prohibeat dispensator manducare pingues terrae mensam Domini, sed exactorem moneat timere. Friedberg I. 1338.

53 Zier, M. A., Peter Lombard, in Strayer, J. R. (ed.), Dictionary of the Middle Ages, 9. New York 1987.516-517.

54 Hödl, L., P. Lombardus, in LMA VI. 1977-1978. Edition: PL CXCI. 55-1296. Introduction to the commentary of Psalms: Notitia Historico-Litteraria, in PL CXCI. 11-23.

55 For detailed explanation about the medieval exegesis cf. de Lubac, H., Exégès médiévale: Les quatre sens de l’écriture, I-IV. Paris 1959-1964.

56 C. 32 q. 2 c. 14: Mulier, si quippiam uouerit, et se constrinxerit iuramento, que est in domo pat- ris sui, et in etate adhuc puellari, si cognouerit pater uotum, quod pollicita est, et iuramentum,