distinction — Decretum of Gratian
Distinction XXXIII
GRATIAN. Part I. Behold: those established in sacred orders cannot have wives, or if any are found twice-married, they cannot ascend to sacred orders. But it is asked whether one who has had a concubine besides a wife can be promoted to the priesthood. Such a person is prohibited from sacred orders by the authority of the Canons of the Apostles, in which [c. 17] it is read that it was established thus:
GRATIANUS. I. Pars. Ecce, quod in sacris ordinibus constituti uxores habere non possunt, uel si bigami aliqui inuenti fuerint, ad sacros ordines ascendere non ualent. Sed queritur, si quis preter uxorem concubinam habuerit, utrum in sacerdotem promoueri ualeat? Talis a sacris ordinibus auctoritate canonum Apostolorum prohibetur, in quibus [cap. 17.] sic statutum legitur:
Friedberg, col. 121/122
C. I. One joined to a second marriage after baptism, or having a concubine, cannot ascend to sacred order.
If anyone after receiving sacred baptism has been joined to a second marriage or has had a concubine, he cannot be made a bishop, priest, or deacon, or be at all from the number of those who serve in the sacred ministry. GRATIAN. Those serving in the sacred ministry are understood to be subdeacons, who offer the chalice to the deacon, and acolytes, who precede deacons with candles, from which they are called candle-bearers, and who also minister to the chalice by preparing wine and water. A concubine is to be understood as in addition to a wife, so that this is the meaning of the chapter: “If anyone after receiving sacred baptism has been joined to a second marriage or has had a concubine”; a distinction is to be made whether it was before he took a wife or after the death of his wife. Hence blessed Gregory says:
C. I. Secundis nuptiis post baptisma copulatus, aut concubinam habens, ad sacrum ordinem conscendere non ualet.
Si quis post acceptum sacrum baptisma secundis fuerit nuptiis copulatus aut concubinam habuerit, non potest fieri episcopus, nec sacerdos, nec diaconus, aut prorsus ex numero eorum, qui ministerio sacro deseruiunt. Gratian. Deseruientes sacro ministerio intelliguntur subdiaconi, qui calicem diacono offerunt, et acoliti, qui cum cereis diacones precedunt, unde ceroferarii dicuntur, qui etiam uinum et aquam preparando calici subministrant. Concubina intelligenda est preter uxorem, ut iste sit sensus capituli: "Si quis post acceptum sacrum baptisma secundis fuerit nuptiis copulatus, aut concubinam habuerit": distinguendum est, antequam uxorem duxerit, siue post mortem uxoris. Unde B. Gregorius ait:
Friedberg, col. 121/122
C. II. The husband of two matrons after baptism is not to be ordained a cleric.
We have judged that the husband of two matrons after baptism is not to be ordained a cleric; nor one who took one concubine or prostitute in marriage; nor one who, cutting himself, mutilated any member when overcome by some anger or by a just or unjust course; nor those who are convicted of having received usury or are known to have acted on the stage; nor one who bewailed mortal crimes by public penance; nor one who, having at some time been turned to fury, became insane or was tormented by diabolical affliction; nor one who, through purchase in imitation of Simon Magus, offered money.
C. II. Duarum matronarum maritus post baptismum clericus non ordinetur.
Maritum duarum matronarum post baptismum clericum non ordinandum censuimus; neque eum, qui unam quidem concubinam, uel meretricem in matrimonio assumpsit; nec illum, qui semetipsum abscidens quodlibet membrum indignatione aliqua uel iusto, uel iniusto tenore superatus truncauerit; nec illos qui usuras accepisse conuincuntur, aut in scena lusisse noscuntur; nec eum, qui publica penitentia mortalia crimina defleuit; neque illum, qui in furiam aliquando uersus insaniuit, uel afflictione diabolica uexatus est; neque eum, qui per emptionem ad imitationem Simonis Magi pecuniam obtulerit.
Friedberg, col. 123/124
C. III. Demoniacs or epileptics are not to minister at the sacred altars.
Likewise Pope Pius. Part II. We define in common that none of those who either are dashed to the ground when seized by demons or are carried away in any manner by the assaults of an affliction may dare to minister at the sacred altars or thrust themselves without examination into the divine sacraments. An exception is made for those who, given over to bodily infirmity without passions of this kind, are proved to have been dashed to the ground; yet they too will be suspended from their office, order, and place until, over the space of one year, by the discernment of the bishop they are found to have been freed from the assault of demons.
C. III. Arrepticii uel epileptici sacris altaribus non ministrent.
Item Pius Papa. II. Pars. Communiter diffinimus, ut nullus de his, qui aut in terra arrepti a demonibus eliduntur aut quolibet modo uexationis incursibus efferuntur, uel sacris audeant ministrare altaribus, uel indiscusse se ingerant sacramentis diuinis, exceptis illis, qui corporum incommoditati dediti sine huiusmodi passionibus in terra probantur elisi: qui tamen et ipsi tamdiu erunt ab offitii sui et ordine et loco suspensi, quousque unius anni spatio per discretionem episcopi inueniantur ab incursu demonum liberati.
Friedberg, col. 123/124
C. IV. On the same matter.
Likewise Pope Nicholas. Clerics who are known to have been possessed by demons in adolescence cannot approach a higher grade of sacred governance.
C. IV. De eodem.
Item Nicolaus Papa. Clerici, qui in adolescentia a demonibus cognoscuntur obsessi, ad superiorem sacri regiminis gradum accedere non possunt.
Friedberg, col. 123/124
C. V. On the same matter.
Likewise Pope Gelasius [I, epistle to all the bishops established throughout Lucania, 19]. We have indeed learned that all manner of illicit things burst forth to such a degree there that it is granted to those ensnared by demons and similar passions to handle the sacrosanct ministries. If, while they are placed in this work, something of their own necessity occurs to them, which of the faithful trusts in his salvation when he has seen the ministers themselves of human healing tormented by so great a calamity? And therefore they must necessarily be removed, lest scandal be generated for any of the weak for whom Christ died. Finally, if divine law by no means permitted one wounded or perhaps disabled in body to touch the sacred things, how much more is it unfitting for those struck in mind—which is worse—to be dispensers of the heavenly gift?
C. V. De eodem.
Item Gelasius Papa. [I. epist. ad uniuersos Episcopos per Lucaniam constitutos, 19.] Usque adeo sane comperimus illicita queque prorumpere, ut demonibus similibusque passionibus irretitis ministeria sacrosancta tractare tribuatur. Quibus si in hoc opere positis aliquid propriae necessitatis occurrat, quis fidelium de sua salute confidit, ubi ministros ipsos humanae curationis tanta prospexerit calamitate uexari? Atque ideo necessario remouendi sunt, ne quibuslibet, pro quibus Christus mortuus est, scandalum generetur infirmis. Postremo, si corpore sauciatum fortassis aut debilem nequaquam sancta contingere lex diuina permisit, quanto magis doni celestis dispensatores esse non conuenit (quod est deterius) mente percussos?
Friedberg, col. 123/124
C. VI. Those who have wives at the time of baptism are not prohibited from becoming clerics if they afterward live religiously.
Likewise Pope Innocent [I to Felix, bishop of Nocera, epistle IV, c. 4]. Part III. Laymen who were baptized while having wives and so established themselves that their reputation wavers in no respect, or who were joined to clerics or adhered to monasteries from the time they were baptized, if they have known neither a concubine nor a mistress and have been vigilant in good works, persons of this kind are not prohibited from being assumed to the lot of the clerical state. Part IV. GRATIAN. But we read that certain persons had a concubine before receiving sacred order, whom the sacred canons nevertheless do not reject if after sacred order they preserve themselves unstained from intercourse with her. Hence Gregory to Andrew, bishop of Taranto [Book II, epistle 44]:
C. VI. Qui tempore baptismi uxores habent, si postea religiose uixerint, clerici fieri non prohibentur.
Item Innocentius Papa. [I. Felici Episcopo Nucerino, epist. IV. c. 4.] III. Pars. Laici, qui habentes uxores baptizati sunt, ac sic se instituerunt ut in nullo opinio eorum uacillet, aut clericis iuncti sunt, aut monasteriis, ex quo baptizati sunt, adheserunt, si non concubinam, si non pellicem norunt, si in bonis operibus uigilauerint, non prohibentur huiusmodi ad clericatus sortem assumi. IV. Pars. Gratian. Ceterum ante susceptum sacrum ordinem quosdam legimus concubinam habuisse, quos tamen sacri canones non reiciunt, si post sacrum ordinem ab eius commixtione se immaculatos custodiunt. Unde Gregorius Andreae Tarentino Episcopo: [lib. II. epist. 44.]
Friedberg, col. 123/124
C. VII. Concerning a certain bishop who had a concubine before the summit of his episcopate.
We have learned by manifest truth that you had a concubine and that you have participation in that crime, concerning which even a contrary suspicion has arisen among certain persons. But because judgment ought not to be absolute in ambiguous matters, we choose to commit this to your conscience. For this reason, if you recall that, while established in sacred order, you were stained by intercourse with her, after laying aside the honor of the priesthood, presume in no way to approach to minister. Know that you minister at the peril of your soul and will without doubt render an account to our God if, conscious of this crime, you wish to remain in the order in which you are by concealing the truth.
C. VII. De quodam episcopo, qui ante sui episcopatus apicem concubinam habuit.
Habuisse te concubinam manifesta ueritate comperimus, et te illius criminis participationem habere de qua etiam contraria est quibusdam nata suspicio. Sed quia in rebus ambiguis absolutum non debet esse iudicium, hoc tuae conscientiae committendum eligimus. Qua de re, si in sacro ordine constitutus eius te recolis permixtione maculatum, sacerdotii honore deposito ad ministrandum nullo modo presumas accedere: sciturus in animae tuae periculo te ministrare, et Deo nostro te sine dubio reddere rationem, si huius sceleris conscius in eo quo es ordine celans ueritatem permanere uolueris.
Friedberg, col. 123/124