- Latin:
- jus canonicum
About 1140 the monk John Gratian completed his Concordia discordantium canonum (“Harmony of Contradictory Laws”), later called the Decretum Gratiani (“Gratian’s Decree”); it became not only the definitive canonical collection of the entire preceding tradition but also a systematic application of the scholastic method to all legal material. The Decretum dealt with the sources of the law, ordinations, elections, simony, law of procedure, ecclesiastical property, monks, heretics, schismatics, marriage, penance, and sacraments and sacramentals. Primitive as it was, it provided a foundation for systematic compilation of the legal material by the canonists and for the expansion of decretal law. It provided a basis for the education in canon law that began in the schools of Bologna, Paris, Orléans, Canterbury, Oxford, Padua, and elsewhere. It was accepted everywhere in the ecclesiastical administration of justice and government.
From the time that the Gregorian Reform introduced a more centralized ecclesiastical administration, the number of appeals to Rome and the number of papal decisions mounted. New papal laws and decisions, called decretals, first added to Gratian’s Decretum, were soon gathered into separate collections, of which the best known are the Quinque compilationes antiquae (“Five Ancient Compilations”). The first, the Breviarium extravagantium (“Compendium of Decretals Circulating Outside”; i.e., not yet collected) of Bernard of Pavia, introduced a system inspired by the codification of Justinian, a division of the material into five books, briefly summarized in the phrase judex, judicium, clerus, connubium, crimen (“judge, trial, clergy, marriage, crime”). Each book was subdivided into titles and these in turn into capitula, or canons. This system was taken over by all subsequent collections of decretals. These compilations were the foremost source of the Liber extra (“Book Outside”—i.e., of decretals not in Gratian’s Decretum), or Liber decretalium Gregorii IX (“Book of Decretals of Gregory IX”), composed by St. Raymond of Peñafort, a Spanish canonist, and promulgated on September 5, 1234, as the exclusive codex for all of canon law after Gratian. On March 3, 1298, Pope Boniface VIII promulgated Liber sextus (“Book Six”), composed of official collections of Innocent IV, Gregory X, and Nicholas III and private collections and decretals of his own, as the exclusive codex for the canon law since the Liber extra. The Constitutiones Clementinae (“Constitutions of Clement”) of Pope Clement V, most of which were enacted at the Council of Vienne (1311–12), were promulgated on October 25, 1317, by Pope John XXII, but they were not an exclusive collection. The Decretum Gratiani, the Liber extra, Liber sextus, and the Constitutiones Clementinae, with the addition of two private collections, the Extravagantes of John XXII and the Extravagantes communes (“Decretals Commonly Circulating”), were printed and published together for the first time in Paris in 1500. This entire collection soon received the name Corpus Juris Canonici (“Corpus of Canon Law”).
The science of canon law was developed by the writers of glosses, the commentators on the Decree of Gratian (decretists), and the commentators on the collections of decretals (decretalists). Their glosses were based on the system used by Gratian: next to the texts of canons parallel texts were noted, then conflicting ones, followed by a solutio (“solution”), again with text references. In connection with this the glosses of other canonists were also introduced. In this way the apparatus glossarum, continuous commentaries on the entire book, arose. The glossa ordinaria (“ordinary explanation”) on the different parts of the Corpus Juris Canonici was the apparatus that was used universally in the schools. After the classical period of the glossators (12th–14th century), terminated by the work of a lay Italian canonist, John Andreae (c. 1348), came that of the post-glossators. In the absence of new legislation in the time of the “Babylonian Captivity” (1309–77), when the papacy was situated at Avignon, France, and the Western Schism (1378–1417), when there were at least two popes reigning simultaneously, the commentaries on decretals continued but with a larger production of special tracts—e.g., regarding the laws of benefices and marriage and of consilia (advice about concrete legal questions).
From the Council of Trent (1545–63) to the Codex Juris Canonici (1917)
The end of decretal law
Toward the end of the Middle Ages, decretal law ceased to govern. Medieval Christian society became politically and ecclesiastically divided according to the principle of cujus regio, ejus religio (“whose region, his religion”; i.e., the religion of the prince is the religion of the land). In Protestant areas the former Roman Catholic church buildings and benefices were taken over by other churches; and even in the lands that remained Roman Catholic the churches found themselves in an isolated position as secularization forced them to reorganize. With the end of feudalism, canon law dealing with benefices, chapters, and monasteries, which were closely bound to the feudal structure, changed. The territorial, material, and economic character of canon law and the decentralization allied with it disappeared. The decision of the reform councils from Pisa (1409) until the fifth Lateran Council (1512–17) affected, in particular, benefices, papal reservations, taxes, and other such ecclesiastical matters. In the same period various concordats (agreements) permitted the princes to intervene in the issue of ecclesiastical benefices and property. Canon law took on a more defensive character, with prohibitions regarding books, mixed marriages, participation of Roman Catholics in Protestant worship and vice versa, education of the clergy in seminaries, and other such areas of concern.
At the Roman Catholic reform Council of Trent (1545–63), a new foundation for the further development of canon law was expressed in the Capita de reformatione (“Articles Concerning Reform”), which were discussed and accepted in 10 of the 25 sessions. Papal primacy was not only dogmatically affirmed against conciliarism (the view that councils are more authoritative than the pope) but was also juridically strengthened in the conduct and implementation of the council. The central position of the bishops was recovered, over against the decentralization that had been brought about by the privileges and exemptions of chapters, monasteries, fraternities, and other corporate bodies that sprang from Germanic law, as well as caused by the rights granted to patrons. In practically all matters of reform the bishops received authority ad instar legati S. Sedis (“like delegates of the Holy See”). Strict demands were made for admission to ordination and offices; measures were taken against luxurious living, nepotism, and the neglect of the residence obligation; training of the clergy in seminaries was prescribed; prescriptions were given about pastoral care, schools for the young, diocesan and provincial synods, confession, and marriage; the right to benefices was purified of misuse; and the formalistic law of procedure was simplified.
The council gave the duty of execution of the reform to the pope. On January 26, 1564, Pius IV confirmed the decisions and reserved for himself their interpretation and execution, and on August 2, 1564, he established the Congregation of the Council for that purpose. The congregations of cardinals, which proceeded from the former permanent commissions of the consistorium (the assembly of the pope with the Sacred College of Cardinals), were organized by Pope Sixtus V in 1587. Since then the administrative apparatus of the Roman Curia has consisted of congregations of cardinals together with courts and offices. This apparatus made it possible for the Latin church to acquire a uniform canon law system that was developed in detail.
Law for the missions
Expansion of the church brought with it expansion of the ordinary hierarchical episcopal structure. This was true also for the new colonies under the right of patronage of the Spanish and Portuguese kings. In the other mission areas and in the areas taken over by the Protestants, where the realization of the episcopal structure and the decretal law adopted by Trent was not possible, the organization of mission activity was taken from missionaries and religious orders and given to the Holy See. The Sacred Congregation for Propagation of the Faith (the Propaganda) was established for this purpose in 1622. Missionaries received their mandate from Rome; the administration was given over to apostolic vicars (bishops of territories having no ordinary hierarchy) and prefects (having episcopal powers, but not necessarily bishops) who were directly dependent on the Propaganda, from which they received precisely described faculties. A new, uniform mission law was created, without noteworthy native influence; this sometimes led to conflict, such as the Chinese rites controversy in the 17th and 18th centuries over the compatibility of rites honoring Confucius and ancestors with Christian rites.
The First Vatican Council (1869–70) strengthened the central position of the papacy in the constitutional law of the church by means of its dogmatic definition of papal primacy. Disciplinary canons were not enacted at the council, but the desire expressed by many bishops that canon law be codified did have influence on the emergence and content of the code of canon law.