Folia Theologica et Canonica 10. 32/24 (2021)

Sacra theologia

THE ROLE OF PATRISTIC AND MEDIEVAL SOURCES...

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territory). The indicated two homilies can be found among the supplementary texts of several manuscripts which belong to the textual family of the Decretum of St. Ivo of Chartres29, like in the supplementary material of some manuscripts of the Collectio Canonum Anselmi Lucensis too30, moreover, the Homily 355 took place even in the Decretum Gratiani (C. 12 q. 1 cc. 10, 1831; C. 13 q. 2 c. 832; C. 17 q. 4 c. 4333). However, I would like to refer here to the letter of St. Gregory of Tours (f594), where he describes the common life of the clerics with the common monastery and table. From the reign of Leo IX (1049-1054) there is a considerable increase in the legislation on the regulated canonical form of life, which includes not only papal letters, especially up to 1124, but also a large number of conciliar references, which, together with the commitment to evangelical counsels, reinforce the religious form of the communities which have been established. The outstanding witness of this series is the already mentioned Council of Rome of 1059 and its influence on the universal canon collections.

There are several hypotheses to explain the causes of the origin and reason of this new form of regulated way of life, called ‘vita mixta’. The various aspects of these hypotheses are analyzed in detail and in a clear and lucid context by Francois Petit (1947)34, Charles Dereine (1945)35, Aloysius Smith (1953)36, Bernard Ardura (1997)37, and, most recently, Jean-Hervé Foulon (2018)38. The works of these listed authors provide an opportunity to present the original significance of the ‘vita mixta’ in an objective and new light.

Taking all this into consideration, in addition to the earlier sources which had a spiritual, community-forming and life-forming impact39, we must turn our attention here primarily to the 8th letter of Pope Nicholas II (1058-1061),

29 Szuromi, Sz. A., From a reading book to a structuralized canonical collection, 112—116.

30 Szuromi, Sz. A., Anselm of Lucca as a Canonist. Critical summary on importance of the Collectio Anselmi Lucensis, in Pinto, V. E. (dir.), Iudex et Magister. Miscelánea en honor al Pbro. Nelson C. Dellaferrera, I. Buenos Aires 2008. 57-70, especially 67-70.

31 Friedberg I. 679-680, 683.

32 Friedberg I. 723.

33 Friedberg I. 827-828.

34 Petit, F., La spiritualité des Prémontrés auxXIF etXUP siécles, 252-259.

35 Dereine, Ch., Le vie apostolique et les origines des chanoines réguliers de Liege aux XI’ et XIIe siecle, Louvain 1945.

36 Smith, A., Chanoines réguliers, in Baumgartner, Ch. - Olphe-Galliard, M. (ed.), Dictionnaire de spiritualité ascétique et mystique, doctrine et histoire, II. Paris 1953. 463-477, especially 464-467.

37 Ardura, B., Premonstratensi, nove secoli di storia e spiritualitä, 23-31.

38 Foulon, J.-H., Die Entstehung und die Besonderheit des Ideals der Regularkanoniker im II. und 12. Jahrhundert: eine historische Spurensuche, in „Das kanonikale Leben ” - Beiträge zur Gemeinschaft und Sendung nach der Regel des Hl. Augustinus, 6-39.

39 For a detailed analysis cf. Constable, G., The Reformation of the Twelfth Century, 209-257. Vauchez, A., The Spirituality of the Medieval West. The Eighth to the Twelfth Century (Cistercian Studies 145), 1993. 95-100.