distinction — Decretum of Gratian
Distinction XX
GRATIAN. Part I. Decretal epistles, therefore, are equal in law to the canons of councils. But now it is asked concerning the expositors of sacred Scripture whether they are equal to them or are subject to them. For the more anyone relies upon reason, the greater the authority his words appear to have. But very many of the commentators, excelling others just as in a fuller grace of the Holy Spirit, so also in more extensive knowledge, are proved to have adhered more closely to reason. Hence, to some persons, the sayings of Augustine, Jerome, and other commentators appear to be preferred to the enactments of certain pontiffs. Part II. §1. But it is one thing to impose an end upon causes and another to expound sacred Scriptures diligently. For defining affairs, not only knowledge but also power is necessary. Hence Christ, when about to say to Peter, “Whatever you bind upon earth shall be bound also in heaven,” etc., first gave him the keys of the kingdom of heaven: in one giving him the knowledge of discerning between leprosy and leprosy, and in the other giving him the power of casting some persons out of the Church or receiving them. Therefore, since any affairs receive an end either in the absolution of the innocent or in the condemnation of offenders, while absolution or condemnation requires not only knowledge but also the power of those who preside, it is apparent that the commentators on the divine Scriptures, although they excel pontiffs in knowledge, nevertheless, because they have not attained the summit of their dignity, are placed before them in expositions of the sacred Scriptures, but in defining causes merit the second place after them. Hence Leo IV writes to the bishops of Britain:
GRATIANUS. I. Pars. Decretales itaque epistolae canonibus conciliorum pari iure exequantur. Nunc autem queritur de expositoribus sacrae scripturae, an exequentur, an subiciantur eis? Quo enim quisque magis ratione nititur, eo maioris auctoritatis eius uerba esse uidentur. Plurimi autem tractatorum, sicut pleniori gratia Spiritus sancti, ita ampliori scientia aliis precellentes, rationi magis adhesisse probantur. Unde nonnullorum Pontificum constitutis Augustini, Ieronimi atque aliorum tractatorum dicta eis uidentur esse preferenda. II. Pars. §. 1. Sed aliud est causis terminum imponere aliud scripturas sacras diligenter exponere. Negotiis diffiniendis non solum est necessaria scientia, sed etiam potestas. Unde Christus dicturus Petro: "Quodcumque ligaueris super terram, erit ligatum et in celis, etc." prius dedit sibi claues regni celorum: in altera dans ei scientiam discernendi inter lepram et lepram, in altera dans sibi potestatem eiciendi aliquos ab ecclesia, uel recipiendi. Cum ergo quelibet negotia finem accipiant uel in absolutione innocentium, uel in condempnatione delinquentium, absolutio uero uel condempnatio non scientiam tantum, sed etiam potestatem presidentium desiderant: aparet, quod diuinarum scripturarum tractatores, etsi scientia Pontificibus premineant, tamen, quia dignitatis eorum apicem non sunt adepti, in sacrarum scripturarum expositionibus eis preponuntur, in causis uero diffiniendis secundum post eos locum merentur. Unde Leo IV. scribit Brittanniae Episcopis:
Friedberg, col. 65/66
C. I. The writings of others are not to be placed before the decrees of the Roman pontiffs.
It is not fitting for any persons to judge from the little books and commentaries of others and to abandon the canons of the holy councils or the rules of the decretals that are held among us together with the canons. We use all of these in ecclesiastical judgments, namely those of the Apostles, the Nicene, Ancyrene, Neocaesarean, Gangrene, Sardican, Carthaginian, and African councils, and with them the rules of the Roman prelates Sylvester, Siricius, Innocent, Zosimus, Celestine, Leo, Hilary, Gelasius, Hormisdas, and Gregory the Younger. These altogether are those both through which a bishop judges and through which bishops and clerics together are judged. For if an unusual affair of such a kind emerges or occurs that can by no means be settled through these, then the sayings of those whom you mentioned—Jerome, Augustine, Isidore, or the rest of the holy doctors like them—if they are found, are to be retained and promulgated magnanimously, or the matter is to be referred to the apostolic see. §1. For this reason I do not fear to proclaim more clearly and with a loud voice that one who is proved not to receive without distinction those statutes of the holy fathers that we have mentioned, which among us are entitled canons—whether he is a bishop, cleric, or layman—is proved neither to retain nor believe the Catholic and apostolic faith or the holy four Gospels usefully and efficaciously unto their effect.
C. I. Aliorum scripturae Romanorum Pontificum decretis non sunt preponendae.
De libellis et commentariis aliorum non conuenit aliquos iudicare, et sanctorum conciliorum canones relinquere uel decretalium regulas, que habentur apud nos simul cum canonibus. Quibus in omnibus ecclesiasticis utimur iudiciis, id est apostolorum, Nicenorum, Anciranorum, Neocesariensium, Gangrensium, Sardicensium, Cartaginensium, Affricanensium, et cum illis regulae presulum Romanorum, Siluestri, Siricii, Innocentii, Zosimi, Celestini, Leonis, Ylarii, Gelasii, Ormisdae, et Gregorii iunioris. Isti omnino sunt, et per quos iudicat episcopi, et per quos episcopi simul et clerici iudicantur. Nam si tale emerserit uel contigerit inusitatum negotium, quod minime possit per istos finiri tunc illorum quorum meministis dicta Ieronimi, Augustini, Ysidori uel ceterorum similiter sanctorum doctorum similium si reperta fuerint, magnanimiter sunt retinenda ac promulganda, uel ad apostolicam sedem referatur de talibus. §. 1. Quam ob causam luculentius et magna uoce pronunciare non timeo: quia, qui illa, que diximus sanctorum patrum statuta, que apud nos canones pretitulantur (siue sit episcopus, siue clericus, siue laicus), non indifferenter recipere conuincitur, nec catholicam et apostolicam fidem, nec sancta quatuor euangelia utiliter et efficaciter ad effectum suum retinere uel credere probatur.
Friedberg, col. 65/66
C. II. Those who either do not possess or do not observe the decrees of the Roman pontiffs are to be reproved.
Likewise Pope Nicholas to the clergy of Constantinople. If you do not possess the decrees of the Roman pontiffs, you are to be accused of neglect and carelessness. But if you possess them and do not observe them, you are to be reproved and rebuked for rashness.
C. II. Corripiendi sunt, qui decreta Romanorum Pontificum uel non habent, uel non obseruant.
Item Nicolaus Papa clero Constantinopolitano. Si decreta Romanorum Pontificum non habetis, de neglectu atque incuria estis arguendi. Si uero habetis et non obseruatis, de temeritate estis corripiendi et increpandi.
Friedberg, col. 65/66
C. III. To whom recourse is to be had when the authority of sacred Scripture does not present itself.
Likewise Pope Innocent. Concerning causes for which no authority to loose and bind appears in the books of the Old Testament, the four Gospels, together with all the writings of the Apostles, let recourse not be had to the Greek divine writings. If it is not found in those either, lay your hand upon the Catholic histories of the Catholic Church written by Catholic doctors. If it is not found in those either, recall with discernment the examples of the saints. But if, after all these have been examined, the nature of this question is not clearly investigated, gather the elders of the province and question them. For what is sought by more elders is found more readily. The Lord, the true promiser, also says: “If two or three of you agree upon earth in my name concerning any matter whatsoever that they ask, it shall be done for them by my Father.”
C. III. Ad quos recurrendum sit, cum sacrae scripturae auctoritas non occurrit.
Item Innocentius Papa. De quibus causis nulla soluendi ligandique auctoritas in libris ueteris testamenti, quatuor euangeliorum cum totis scriptis apostolorum apareat, non ad diuina recurratur scripta greca. Si nec in illis, ad catholicae ecclesiae historias catholicas, a doctoribus catholicis scriptas, manum mitte. Si nec in illis, sanctorum exempla perspicaciter recordare. Quod si in his omnibus inspectis huius questionis qualitas non lucide inuestigatur, seniores prouinciae congrega et eos interroga. Facilius namque inuenitur, quod a pluribus senioribus queritur. Verus etiam repromissor Dominus ait: "Si duo ex uobis uel tres conueniunt super terram in nomine meo, de omni re, quamcunque petierint, fiet illis a patre meo."
Friedberg, col. 65/66