Question — Decretum of Gratian
Question II
GRATIAN. The summons of one who is assailed ought to be made not once, but twice and a third time, over a suitable interval, by formal writings. Hence Pope Damasus writes [to Archbishop Stephen, letter III], saying:
GRATIANUS. Vocatio autem eius, qui inpetitur, non semel, sed bis et tertia per congruum spatium rationabilibus scriptis fieri debet. Unde Damasus papa [Stephano Archiepiscopo epist. III.] scribit, dicens:
Friedberg, col. 545/546
C. I. The summons to a synod of one who is assailed shall be made in writing and over a suitable interval.
In accordance with the decrees of the Fathers, the canonical summons to a synod of one who is assailed ought to be made by formal writings over a suitable and canonical interval, because, unless he has been canonically summoned at the proper time and in canonical order, although he has come to the assembly because of any necessity whatsoever, he shall in no way answer his plotters unless he has wished to do so voluntarily.
C. I. Vocatio ad sinodum eius, qui inpetitur, in scriptis, et per spatium fiat congruum.
Vocatio ad sinodum iuxta decreta Patrum canonica eius, qui inpetitur, rationabilibus scriptis per spatium debet fieri congruum atque canonicum, quia, nisi canonice uocatus fuerit suo tempore et canonica ordinatione, licet uenerit ad conuentum quacumque necessitate, nisi sponte uoluerit, nullatenus suis respondebit insidiatoribus.
Friedberg, col. 545/546
C. II. At what intervals of time a defendant is to be summoned to a case.
Likewise Pope Sylvester. By the present decree we determine that first they be summoned in a paternal manner and be awaited for seven days, with permission for no ecclesiastical matter being forbidden. To this period of waiting let another seven days be added, with permission to enter a church and to hear all the divine offices being forbidden. Afterward let two days be added, during which they are to be suspended from the peace and communion of holy Church. Then let them be carried through yet another two days under the same period of waiting. When one day has been added to these, with all waiting now as it were despaired of, let the defendant immediately be struck with the sword of anathema.
C. II. Quibus temporum spatiis reus uocetur ad causam.
Item Siluester Papa. Presenti decreto censemus, ut inprimis paternaliter uocentur, et per septem dies expectentur, nullius ecclesiasticae rei interdicta licentia. Huic uero expectationi iterum addantur dies septem, interdicta licentia ecclesiam intrandi et omnia diuina offitia audiendi. Post uero adiciantur duo dies, quibus a pace et communione sanctae ecclesiae sint suspensi. Deinde uero iterum aliis duobus diebus sub eadem expectatione deportentur. Quibus uno die superaddito, omni expectatione ueluti iam desperata, reus mox anathematis gladio feriatur.
Friedberg, col. 545/546
C. III. No one's accusation shall be received through writings.
Likewise Pope Damasus, [to the Bishops of Italy, letter VI]. It has been reported to the apostolic see that you receive accusations against the brethren through writings without a lawful accuser. By apostolic authority we prohibit this from being done henceforth throughout the whole world, and we take care to correct without any delay what has recently been done; nor are the cases of those who are accused ever to be examined first through writings, before, summoned canonically to a synod upon the formal institution of the complainants, they come, and one who is present truly recognizes and understands from another who is present what things are charged against him. § 1. For secular laws require accusers to be present, and not absent through writings. Hence the canonical enactments of the Fathers proclaim not once but very often that no one can offer accusations or testimony through writings, nor may any persons give testimony concerning other matters except concerning those which are known to have been done in their presence. Likewise, one who has chosen to accuse another shall accuse in person by himself and not through another, a formal inscription of the charge having, of course, first been made. Nor shall anyone ever be judged before he has lawful accusers present and receives an opportunity to defend himself in order to wash away the charges. Care must also be taken lest anger steal upon anyone and cause him very quickly to do everything that is unlawful.
C. III. Nullius accusatio per scripta suscipiatur.
Item Damasus Papa. [ad Episcopos Italiae, epist. VI.] Relatum est ad sedem apostolicam, uos accusationes fratrum per scripta suscipere absque legitimo accusatore. Quod deinceps in omni terrarum orbe fieri apostolica auctoritate prohibemus, et quod nuper factum est absque ulla retardatione corrigere curamus, nec umquam prius per scripta eorum, qui accusantur, causas discutere quam per querelantium institutionem uocati canonice ad sinodum ueniant, et presens per presentem agnoscat ueraciter et intelligat que ei obiciuntur. §. 1. Leges enim seculi accusatores presentes exigunt, et non per scripta absentes. Unde canonica Patrum constituta non semel, sed sepissime clamant, nec accusationes, nec testimonia ullum per scripta proferre posse, nec de aliis negotiis quicumque testimonium dicant, nisi de his, que sub eorum presentia acta esse noscuntur. Similiter et qui accusare alium elegerit presens per se, et non per alium accuset, inscriptione uidelicet premissa. Neque ullus umquam iudicetur ante, quam accusatores legitimos presentes habeat, locumque defendendi accipiat ad abluenda crimina. Curandum quoque est, ne ira cuiquam subripiat, faciatque citius omne quod non licet.
Friedberg, col. 545/546
C. IV. Those expelled by force or fear, or despoiled of their possessions, shall not be summoned to a synod.
Likewise Pope Felix [II] to Athanasius and all the Eastern Bishops, [letter I, c. 3]. If the primates have been wholly unable to make peace familiarly between the accusers of bishops and those bishops, then at the lawful time let them canonically summon the bishops to a canonically convened synod, not within narrow periods of time, and not before they signify to them by writings what is charged against them, so that they may come prepared to answer. For if they have either been expelled by force or fear or despoiled of their possessions, they can neither be canonically summoned to a synod nor ought they to answer their rivals before they are canonically restored and all their property is lawfully returned to them. GRATIAN. By these authorities it is most plainly given to be understood that, unless someone has been canonically summoned, even if he comes to a synod for some occasion, he is in no way compelled to answer his plotters. A summons is canonical, however, when, after the interval of days has been observed according to the authority of blessed Sylvester, he is ordered by letters to be present for his case, in which, by the authority of Pope Felix, it is necessary that what is charged against him be signified to him.
C. IV. Vi aut timore eiecti, aut suis rebus expoliati, ad sinodum non euocentur.
Item Felix Papa [II.] Athanasio, et omnibus orientalibus Episcopis. [epist. I. c. 3.] Si primates accusatores episcoporum cum eis pacificare familiariter minime potuerint, tunc tempore legitimo eos ad sinodum canonice conuocatam non infra angusta tempora canonice conuocent, et non prius, quam eis per scripta significent quid eis opponitur, ut ad responsionem preparati adueniant. Nam si aut ui, aut timore eiecti, aut suis rebus expoliati fuerint, nec canonice uocari ad sinodum possunt, nec respondere emulis debent ante, quam canonice restituantur, et sua omnia eis legaliter reddantur. Gratian. His auctoritatibus euidentissime datur intelligi, quod nisi quis canonice uocatus fuerit, etiamsi aliqua occasione ad sinodum ueniat, suis nullatenus cogitur respondere insidiatoribus. Canonica autem uocatio est, quando seruato dierum interstitio, secundum auctoritatem B. Siluestri, causae suae litteris adesse iubetur, quibus quid ei obiciatur auctoritate Felicis Papae significari oportet.
Friedberg, col. 545/546