dans F. Demoulin-Auzary, N. Laurent-Bonne, F. Roumy (éd.), Proceedings of the Fifteenth International Congress of Medieval Canon Law, Città del Vaticano, Biblioteca Apostolica Vaticana (Monumenta Iuris Canonici, series C: Subsidia, vol. 16), 2022, p. 1195-1205, 2022
The prohibition of absolute ordinations is an ancient principle of the Church whose constitutive ... more The prohibition of absolute ordinations is an ancient principle of the Church whose constitutive character
goes through the canonical law of the first millennium. This principle underwent substantial modifications
during the twelfth century. Taking note of this reversal, Cyrille Vogel wrote that all Latin ordinations are, in fact,
from the thirteenth century on, absolute ordinations. Beyond provocation, this is an invitation for the historian of
canon law to test its soundness. The study of the resumption of the condemnation from the Gratian’s Decretum
to the commentaries made by the decretists is the occasion to note the radical change which took place in
the conception of the canonical mission accompanying the ordination from the end of the twelfth century.
Cross-reading between law, history and theology is an opportunity to consider how canonical tradition can
be discerned within a paradigm shift.
Bookmarks Related papers MentionsView impact
Uploads
Papers
goes through the canonical law of the first millennium. This principle underwent substantial modifications
during the twelfth century. Taking note of this reversal, Cyrille Vogel wrote that all Latin ordinations are, in fact,
from the thirteenth century on, absolute ordinations. Beyond provocation, this is an invitation for the historian of
canon law to test its soundness. The study of the resumption of the condemnation from the Gratian’s Decretum
to the commentaries made by the decretists is the occasion to note the radical change which took place in
the conception of the canonical mission accompanying the ordination from the end of the twelfth century.
Cross-reading between law, history and theology is an opportunity to consider how canonical tradition can
be discerned within a paradigm shift.
Cette tradition, qui est fondamentalement kérygmatique en tant que transmission
de l’annonce du salut en Jésus-Christ, se manifeste sous une double dimension
à la fois théologique, relatif aux énoncés de foi, et canonique, relatif à l’unité institutionnelle de la communauté ecclésiale. Ces dimensions théologique et canonique accomplissent, chacune dans leur ordre, une fonction d’ajustement par rapport à l’événement du salut actualisé dans l’annonce et la réception de l’Évangile.
***
La dénonciation du « cléricalisme » comme cause de la crise des abus dans l'Église vient interroger la compréhension même de la cléricature. L'identification récente encre la cléricature et le ministère ordonné s'est faite dans le contexte d'une théologie catholique du sacrement de l' ordre qui n'a pas encore su résoudre toutes ses ambiguïtés. Afin de remédier à cet état de fait, l'auteur propose de redécouvrir la diversité structurelle des ministères ecclésiaux notamment au moyen d'une application élargie de la cléricature pour ceux qui exercent un ministère au nom de l'Église, y compris sans avoir reçu le sacrement de l'ordre.
catholique des ministères et le risque d’épuisement institutionnel des dons de l’Esprit
saint. Le pôle charismatique n’est pas extérieur à l’institution mais il est un rappel
intérieur de sa propre vocation et nul ne devrait pouvoir s’en arroger la propriété ni
prétendre en épuiser l’infinie diversité. Pour envisager la place des ministères
pastoraux dans la communauté, il convient de tenir un paradoxe : ce qui édifie
l’autorité dans l’Église est en même temps ce qui la corrige et la décentre d’ellemême.
La constitution eschatologique de l’Église implique pour l’autorité une nondisponibilité
radicale à la fois de son fondement et de son objet. Une telle perspective
vient corriger tout régime d’eschatologie réalisée qui ne prendrait pas en charge
l’historicité du rapport de l’Église à son essence.
* * *
Instituting the uninstitutable. The eschatological meaning of authority in the Church
The sexual abuse crisis regarding priests questions the coherence of Catholic
theology of ministeries and might lead to the institutional exhaustion of the gifts of
the Holy Spirit. The charismatic dimension is not outside the institution but is an
internal reminder of its proper calling and no one should be allowed to appropriate
possession of it nor claim to exhaust its infinite diversity. In order to envision the
place of pastoral ministries within the community, we must face up to a paradox:
what edifies authorities in the Church is at one and the same time what corrects it
and de-centers it from itself. The eschatological constitution of the Church entails
for authority a drastic non-availability both of its foundation and its object. Such a
perspective will correct any eschatological schema that might not take into account
the historicity of the relationship of the Church to its essence.
The Concordantia discordantium canonum, or Gratian’s Decretum (ca. 1120-1140), is a pivotal text in canonistics, whose scope and especially its method make it quite exceptional in the history of canon law. The Decretum compiles more than four thousand auctoritates from the ius antiquum, and, while fully recognizing their diversity, attempts to harmonise them within a heuristic of discordance. In treating every area of the life of the Church, Gratian constantly refers to the bishop as the major organizing figure in canon law. Because the Decretum was composed between the Gregorian Reform and the advent of the pontifical monarchy, its understanding of the episcopal office holds together several different ecclesiological models in tension.
In the light of the discovery of several consecutive recensions of the Decretum, this paper examines how Gratian receives the different hermeneutics of the adage “unius uxoris vir”. Thus, the article traces some the characteristic lines of the Gratian’s ecclesiology of the relation between the bishop and his Church.
Abstract. – On the appointment of the bishop, the period between the Gratian’s Decretum (1120-1140) and the council Lateran III (1179), appears as a pivotal in which the canon law of the first millennium is confronted with new developments in canonistic science. While Gratian shows himself conscious of ecclesiological issues in the episcopal election, Decretists and the papal legislation contribute significantly to the accuracy of the vocabulary. By such determination of legal categories, the understanding of the episcopal election gains in precision but departs at the same time of its fundamental ecclesiological unity. Thereby a sectorial approach to the election is developing and the link that unifies the various types of involvement progressively yields to prevalence of hierarchical procedure.
goes through the canonical law of the first millennium. This principle underwent substantial modifications
during the twelfth century. Taking note of this reversal, Cyrille Vogel wrote that all Latin ordinations are, in fact,
from the thirteenth century on, absolute ordinations. Beyond provocation, this is an invitation for the historian of
canon law to test its soundness. The study of the resumption of the condemnation from the Gratian’s Decretum
to the commentaries made by the decretists is the occasion to note the radical change which took place in
the conception of the canonical mission accompanying the ordination from the end of the twelfth century.
Cross-reading between law, history and theology is an opportunity to consider how canonical tradition can
be discerned within a paradigm shift.
Cette tradition, qui est fondamentalement kérygmatique en tant que transmission
de l’annonce du salut en Jésus-Christ, se manifeste sous une double dimension
à la fois théologique, relatif aux énoncés de foi, et canonique, relatif à l’unité institutionnelle de la communauté ecclésiale. Ces dimensions théologique et canonique accomplissent, chacune dans leur ordre, une fonction d’ajustement par rapport à l’événement du salut actualisé dans l’annonce et la réception de l’Évangile.
***
La dénonciation du « cléricalisme » comme cause de la crise des abus dans l'Église vient interroger la compréhension même de la cléricature. L'identification récente encre la cléricature et le ministère ordonné s'est faite dans le contexte d'une théologie catholique du sacrement de l' ordre qui n'a pas encore su résoudre toutes ses ambiguïtés. Afin de remédier à cet état de fait, l'auteur propose de redécouvrir la diversité structurelle des ministères ecclésiaux notamment au moyen d'une application élargie de la cléricature pour ceux qui exercent un ministère au nom de l'Église, y compris sans avoir reçu le sacrement de l'ordre.
catholique des ministères et le risque d’épuisement institutionnel des dons de l’Esprit
saint. Le pôle charismatique n’est pas extérieur à l’institution mais il est un rappel
intérieur de sa propre vocation et nul ne devrait pouvoir s’en arroger la propriété ni
prétendre en épuiser l’infinie diversité. Pour envisager la place des ministères
pastoraux dans la communauté, il convient de tenir un paradoxe : ce qui édifie
l’autorité dans l’Église est en même temps ce qui la corrige et la décentre d’ellemême.
La constitution eschatologique de l’Église implique pour l’autorité une nondisponibilité
radicale à la fois de son fondement et de son objet. Une telle perspective
vient corriger tout régime d’eschatologie réalisée qui ne prendrait pas en charge
l’historicité du rapport de l’Église à son essence.
* * *
Instituting the uninstitutable. The eschatological meaning of authority in the Church
The sexual abuse crisis regarding priests questions the coherence of Catholic
theology of ministeries and might lead to the institutional exhaustion of the gifts of
the Holy Spirit. The charismatic dimension is not outside the institution but is an
internal reminder of its proper calling and no one should be allowed to appropriate
possession of it nor claim to exhaust its infinite diversity. In order to envision the
place of pastoral ministries within the community, we must face up to a paradox:
what edifies authorities in the Church is at one and the same time what corrects it
and de-centers it from itself. The eschatological constitution of the Church entails
for authority a drastic non-availability both of its foundation and its object. Such a
perspective will correct any eschatological schema that might not take into account
the historicity of the relationship of the Church to its essence.
The Concordantia discordantium canonum, or Gratian’s Decretum (ca. 1120-1140), is a pivotal text in canonistics, whose scope and especially its method make it quite exceptional in the history of canon law. The Decretum compiles more than four thousand auctoritates from the ius antiquum, and, while fully recognizing their diversity, attempts to harmonise them within a heuristic of discordance. In treating every area of the life of the Church, Gratian constantly refers to the bishop as the major organizing figure in canon law. Because the Decretum was composed between the Gregorian Reform and the advent of the pontifical monarchy, its understanding of the episcopal office holds together several different ecclesiological models in tension.
In the light of the discovery of several consecutive recensions of the Decretum, this paper examines how Gratian receives the different hermeneutics of the adage “unius uxoris vir”. Thus, the article traces some the characteristic lines of the Gratian’s ecclesiology of the relation between the bishop and his Church.
Abstract. – On the appointment of the bishop, the period between the Gratian’s Decretum (1120-1140) and the council Lateran III (1179), appears as a pivotal in which the canon law of the first millennium is confronted with new developments in canonistic science. While Gratian shows himself conscious of ecclesiological issues in the episcopal election, Decretists and the papal legislation contribute significantly to the accuracy of the vocabulary. By such determination of legal categories, the understanding of the episcopal election gains in precision but departs at the same time of its fundamental ecclesiological unity. Thereby a sectorial approach to the election is developing and the link that unifies the various types of involvement progressively yields to prevalence of hierarchical procedure.
Un ouvrage dirigé en collaboration avec T. Joubert