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Journal articles on the topic 'Decretum (Gratian)'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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1

Wei, John C. "The Importance and Influence of Gratian’s Tract De penitentia." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 101, no. 1 (2015): 373–88. http://dx.doi.org/10.7767/zrgka-2015-0112.

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Abstract This contribution reviews the book, Atria A. Larson, Master of Penance: Gratian and the Development of Penitential Thought and Law in the Twelfth Century, Washington, D.C. 2014. The monograph is the first book-length study of the tract De penitentia of Gratian’s Decretum and what it can tell us about Gratian’s thought, person, and influence. Long regarded as a later addition to the Decretum, De penitentia was in fact already present in the first recension of Gratian’s work and likely stems from the master himself. A detailed appendix critiques Larson’s proposed method for discerning intermediate stages in the development of the second recension of Gratian’s Decretum.

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2

Friedrich, Lotter. "Die Juden im Decretum Gratiani." Aschkenas 28, no. 2 (2019): 217–81. http://dx.doi.org/10.1515/asch-2018-0009.

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Abstract Although it never entered the Church’s official legal code, the Decretum Gratiani, completed around 1140, systematically summarizes a millennium of ecclesiastical legislature and therefore forms the basis of later canonistic teachings. This applies also to the numerous clauses it contains relating to Jews and Christian-Jewish co-existence. Besides the specific articles that explicitly refer to Jews, importance must be assigned to numerous others which, though they do not expressly name Jews, relate equally to them, and have scarcely been considered in previous analyses. In fact, historical research has also overlooked many of the articles explicitly concerned with Jews. The number of relevant edicts presented in this essay is therefore more than twice that of previous compilations. This extensive material is systematically compiled in groupings: toleration, acknowledgement and legal protection for Jews; efforts at conversion, Christian-Jewish intermarriages, children and slaves of Jews; prevention of proselytising and the apostasy of converts; theological disavowal, rights limitation and suppression of the Jews. In conclusion, the significance of the Decretum Gratiani for the treatment of Jews is examined in comparison with other canonistic collections of the High Middle Ages, and is found to be relatively moderate. The appended tables not only provide a systematic overview of the relevant articles, but also list their origin, and their appearance in the more important pre-Gratian canonical collections.

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Wei, John. "Gratian and the School of Laon." Traditio 64 (2009): 279–322. http://dx.doi.org/10.1017/s0362152900002324.

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Gratian, the “Father of the Science of Canon Law,” had at least a passing familiarity with the scholastic theology of the early twelfth century. His Concordia discordantium canonum or Decretum displays a knowledge of many doctrines debated and discussed in the schools of northern France and also employs the dialectical method for reconciling contradictory authorities pioneered by the scholastics. How did Gratian become acquainted with these methods, doctrines, and ideas? What written sources, if any, introduced him to early scholastic theology?

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4

Silva, Carolina Gual. "The construction of auctoritas in Gratian's Decretum: the role of tradition and the auctor in a 12th century legal text." Revista de História, no. 181 (January 4, 2022): 1–19. http://dx.doi.org/10.11606/issn.2316-9141.rh.2022.181491.

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This paper discusses the construction of authority in the 12th century using a specific case, that of Gratian’s Decretum, a legal manual compiled around 1140 in Western Europe. Through a methodology of intertextual analysis, this article combines theoretical work from major authors and primary sources to advance an explanation on how authority can be understood during the central Middle Ages in legal texts and how it comes from an articulation between tradition and originality. Furthermore, we highlight how the intersections between innovation and tradition in the Decretum make it possible for us to consider Gratian as an auctor. From this analysis, we extrapolate a broader conclusion about how legal texts in the 12th and 13th centuries used and then recreated a notion of authority that came to include the idea of the author who, in his turn, became an authority himself.

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5

Pennington, Kenneth. "Gratiani Decretum: La traduction en ancien français du Décret de Gratien, 3: Causae 15-29.Gratian, Leena Löfstedt." Speculum 74, no. 1 (1999): 171–72. http://dx.doi.org/10.2307/2887304.

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6

Linde, J. Cornelia. "'Augustine' versus Jerome: commentaries on Gratian's Decretum, D. 9, c. 6, from Paucapalea to Juan de Torquemada." Tijdschrift voor Rechtsgeschiedenis / Revue d'Histoire du Droit / The Legal History Review 77, no. 3-4 (2009): 367–84. http://dx.doi.org/10.1163/004075809x12488525623083.

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AbstractIn his Decretum, D. 9, c. 6, Gratian stated the respective value of Hebrew, Greek and Latin manuscripts of the Bible for the emendation of Latin Scripture. This article deals with the commentaries on this passage from the mid-twelfth to the mid-fifteenth century. Due to the misattribution of a statement to Augustine rather than Jerome in the Decretum, and the later introduction of an out-of-context quotation by Jerome, the two Church Fathers seemed to contradict each other on the matter in question. For three centuries, the decretists sought to explain or even reconcile this contradiction in various ways which are traced in this article.

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7

Ryguła, Piotr. "Concordia discordantium canonum Gracjana w kontekście sporu między imperium i sacerdotium średniowiecznej Europy." Opolskie Studia Administracyjno-Prawne 15, no. 2 (2017): 23–35. http://dx.doi.org/10.25167/osap.1269.

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Primarily, Gratian is known as the author of the Concordia discordantium canonum and is regarded as the “Father of Canon Law” and the most famous canonist. In the title of the Decretum he included an idea which accompanied him during his work: it was reconciliation and coordination of inconsistent canons. As a lecturer of the School of the Law in Bologne he knew how important cohesion in law was and as a follower of the Gregorian Reform he knew, too, how important the Canon Law was in the dispute between imperium and sacerdotium. Both factions, i.e., the Holy Roman Emperor and the Pope, in their right argumentation, appealed to the recognized authorities and the law. Both needed the law itself internally consistent as a source of these arguments. These issues, as mentioned in the title, are discussed by the author of the present article.

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8

Eichbauer, Melodie H. "III. Rethinking Causae 23–26 as the Causae hereticorum." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 101, no. 1 (2015): 86–149. http://dx.doi.org/10.7767/zrgka-2015-0106.

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Abstract This essay questions the designation of Causa 23-Causa 26 of Gratian’s Decretum as the Causae hereticorum, a “tract” on heresy. It first explores the historiographical discrepancy between the designation and the varied analysis of scholars. Then it moves to a reassessment of the three textual features, which - if taken out of context - could lead to the conclusion that heresy was the principal element of the cases: the hypotheticals, the introductory summary to the causae known as “In secunda parte”, and finally the placing of the cross-reference to “in prima causa” on equal footing with the reference to a tractatus. Rather than the Causae hereticorum, the essay argues that it might prove more fruitful to consider Causae 23-26, along with the preceding case (Causa 22) on the oath and perjury, as a thematic unit addressing obedience and the execution of one’s office. Using the topics of heresy and magic as a means to an end, a springboard to address larger issues, the early textual tradition of the first recension illustrates that Gratian applied the juridical aspects of oath-taking, laid out in Causa 22, to assess how bonds structured the different interpersonal relationships analyzed in Causae 23-26. Thinking about Causae 22-26 as cases concerned with relationships and the associated duties offers an opportunity to think more about how the law conceived of and transmitted ideas about right order: an order that would extend from the pope down to the laity.

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9

Donahue, Charles. "Gratian: The Treatise on Laws (Decretum DD. 1-20) translated by Augustine Thompson, O.P., with the Ordinary Gloss (translated by James Gordley)." Catholic Historical Review 81, no. 3 (1995): 427–29. http://dx.doi.org/10.1353/cat.1995.0142.

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10

Nasiłowski, Kazimierz. "Opinia Rufina o władzy kapłańskiej i sakramentach." Prawo Kanoniczne 32, no. 3-4 (1989): 157–268. http://dx.doi.org/10.21697/pk.1989.32.3-4.07.

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De sacratmentis tempore ordinationis relativae, quae vocatur, extra Ecclesiam celebratis tres sunt usque ad diem hodiexnum doctorum sentenitiae, quae - u t plura non dicam - ita ex primi possunt: Alii affirmant Ecclesiae catholicae hac in re traditionem simplicem fuisse eam que traddtioni hodiernae similem. Illius enim temporis Ecclesia sacramenta in eiusd m forma foris celebrata vera esse docebat ad eorundem vim internam quod aitinet. Alii vero contrarium affirmant dicentes Ecclesiam docuisse sacramenta extra eam celebrata prorsus nulla esse. Alii denique dicunt Ecclesiae illius temporis traditionem variam et diversam fuisse atque inconstantem et vacillantem: sacramenta enim foris celebrata aliquando vera, aliquando autem prorsus nulla agnoscebantur. Omnes, quas dixi, opiniones Decreto Gratiani fulciuntur aut fulciri conantur auctoritatum periodi ordinationis relativae collection amplissima. Tota tamen haec collectio recta ratione ac via numquam examinata est. Igitur omnino recte dicit Sohm Decretum Gratiani librum esse septem sigillis occlusum ita doctis temporis recentioris , ut doctis exeuntis saeculi duodecimi, eumque usque in diem hodiernum non apertum manere ad intelligendum. Idcirco mirum non est, si his de causis omnium illarum opinionum fautoribus argumenta desint ad eas accurate probandas apta. His etiam de causis ceterisque multis Decretum Gratiani longae inquisitioni nobis erat. Quae autem ex inquisitione hac efficiuntur in foliis trimestribus, quibus titulus Prawo Kanoniczne (Ius Canonicum ), annis 1980-1985 et 1988 partim edita sunt. Ibi primam ex enumerates opinionem rectam, dmas autem ceteras prorsus falsas esse probavimus longaevam illam depotestate sacerdotali et vi sacramentorum foris celebratorum controversiam dirimentes. Hoc modo ad quaestionem ventum est de falsarum illarum opinionum fonte atque origine. Et apparuit primum sententiae auctorem, utriusque, quam diximus, falisae opinionis similis, Rufinum fuisse, cuius cuncta de potestate sacerdotali et sacramentis doctrina in disputatione nunc edita explicata est. Singulis autem disputationis huius partibus tituli sunt hii: I. De potestate sacerdotali eiusque fundamentis - A. De potestatesacramentali et potestate non sacramentali - 1. De potestatis sacerdotalis distinctione - a. De significatione nominis „usus o fficii” - b. De potestatis sacerdotalis fundamentis exemplo potestatis iudicis illustratis - 2. De antiquae artis vocabulis a decretistis simpliciori modo reddendis - B. De officiis ordinum et officiis administrationis - C. De ordinatione et institutione - D. De ordinatione et licentia ordinem exsequeindi - E. De primatu potestatis Romani Pontificis - 1. Rufini sententia - 2. De primatus fundamentis - F. De rigoris et misericordiae regulis - II. De sacramentis - A. De sacramentis dignitatis - 1. D e ordinatione sine titulo et ordinatione a non suo episcopo facta — 2. De ordinatione ab episcopis haereticis facta - a. De significatione auctoiritatis Urbani II a Rufino explicatae - b. De significtione auctoritatis Innocenti I a Rufino exiplicatae - c. De Rufini opinione cum Gratiani sententia comparata - 3. De ordine ab episcopis excommunicatis collato — B. De sacramemtis necessitatis et desacramentis necessitatis simul et dignitatis — 1. De baptismo - 2. De confirmatione et Eucharistia - C. De Rufino opinionis auctore de nulla vi sacramentorum ab aliquibus haereticis vel excomuniicatis celebratorum. Ea vero, quae ex disputatione hac perspicua sunt, paucis ita exprimi possunt: Rufinuse vocabulorum nominum atque notionum, in auctoritatibus Decreti Gratianei contentarum, explicationes permultas posuit easque non solum simplices, sed etiam binas vel ternas. Item Gratianeam potestatum sacerdotalium notionem simpliciorem latius expdicavit atque earundem potestatum varia fundamenta deserte indicavit. Et in his eisque similibus Rufinus laudandus est. Attamen aliquarum Decreti Gratia ni auctoritatum earumque maioris momenti falsam ponens explicationem, et non satis attendens rectam dicendi rationem ac viam Gratiani, eiusdem verae sententiae Rufinus propriam eamque falsam opposuit opinionem, de nullis videlicet sacramentis ab aliquibus haereticis foris celebratiis. Et in hoc Rufinus non minimam reprehensionem meretur. Indicavimus etiam omnium sive antiquorum sive rece ntiorum Decreti Gratiani explanatorum, similem de sacramentis sententiam affirmantium, principem atque patrem quedam Rufinum esse.

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11

Peters, Edward N. "Introduction to the History of the Sources of Canon Law: The Ancient Law up to the Decretum of Gratian (Series Gratianus). By Brian Edwin Ferme. Wilson & Lafleur2007. Pp. 320. $50.00. ISBN: 2-891-27805-4." Journal of Law and Religion 25, no. 2 (2009): 589–91. http://dx.doi.org/10.1017/s0748081400001302.

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12

Pinedo, Pablo. "Decretum Gratiani: Dictum Gratiani." Ius Canonicum 2, no. 3 (2018): 149–66. http://dx.doi.org/10.15581/016.2.22390.

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13

Sedano, Joaquín. "Ferme, Brian Edwin, Introduction to the History of the Sources of the Canon Law. The Ancient Law up to the «Decretum» of Gratian, Wilson & Lafleur, Montréal (Québec) 2007, XXXI + 320 pp." Ius Canonicum 48, no. 96 (2017): 684–85. http://dx.doi.org/10.15581/016.48.14512.

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14

Haering, Stephan. "Ferme, Brian Edwin, Introduction to the History of the Sources of Canon Law. The Ancient Law up to the Decretum of Gratian, translated by William J. King, Montreal: Wilson & Lafleur 2007, XXXI + 320 S. (= Gratianus series. Section Handbooks)." Archiv für katholisches Kirchenrecht 177, no. 2 (2008): 646–47. http://dx.doi.org/10.30965/2589045x-17702024.

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15

Nasiłowski, Kazimierz. "Zgodność pierwszych dekretystów z opinią Gracjana o władzy kapłańskiej i o sakramentach." Prawo Kanoniczne 31, no. 3-4 (1988): 159–222. http://dx.doi.org/10.21697/pk.1988.31.3-4.11.

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Ut variis in disputationibus his in Foliis Trimestribus editis demonstravi, non solum potestatis sacramentalis eiusque inamissibilis et potestatis non sacramentalis eiusque amissibilis distinctio, verum etiam ipsa validitas sacramentorum a sacerdotibus degradatis, depositis aut excommunicatis administratorum cuncta ordinationis relativae periodo ab Ecclesia catholica agnoscebatur. Huic Ecclesiae doctrinae omnino similis erat Gratiani sententia auctoritatibus firmissime fundata in Decreto eius collectis. At non multo post Decreti Gratiani confectionem ab aliquibus decretistis introducta atque propagata est opinio de invalido ordinis sacramento ab ordinatoribus depositis vel extra Ecclesiam collato. Opinio haec ab aliquibus viris doctis ipsi Ecclesiae et Gratiano usque ad nostra tempora falso ascribitur. Ad originem artque radices iniustae huius opinionis recte pleneque explicandas necessario examinandum erat, utrum Paucapalea et Rolandus, primi noti nobis decretistae, eius auctores fuerint aut saltem ad eam introducendam aliquo modo occasionem dederint, necne. Hac igitur de causa in disputatione nunc proposita opinionem utriusque huius decretistae de potestate sacerdotali et sacramentis diligenter examinavi. Cuius laboris effectus sunt hii: Ut Paucapalea, ita Rolandus et potestatis sacerdotalis distinctionem, quam diximus, et vim sacramentorum agnoscit a quibusvis sacerdotibus indignis, sive degradatis vel depositis sive excommunicatis, celebratorum. Horum igitur decretistarum opinio Gratiani hac in re sententiae similis est. Attamen explicatio potestatis ordinandi recte a Rolando facta (C. I q. 7), sed non recte a canonistis intellecta, falsae illius, quam supra diximus, opinionis introducendae occasionem praebuit. Sed de ipso huius opinionis auctore atque historia alio in loco disputabimus.

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16

Akehurst, F. R. P. "Gratiani Decretum, La traduction en ancien français du Décret de Gratien, ed. Leena Löfstedt." Romance Philology 55, no. 1 (2001): 111–16. http://dx.doi.org/10.1484/j.rph.2.304458.

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17

Chodorow, S. "The Making of Gratian's Decretum." English Historical Review 118, no. 475 (2003): 174–76. http://dx.doi.org/10.1093/ehr/118.475.174-a.

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18

Gallagher, Clarence. "Anders Winroth on Gratian's Decretum." Heythrop Journal 42, no. 3 (2001): 349–53. http://dx.doi.org/10.1111/1468-2265.00163.

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19

Burczak, Krzysztof. "Das Vergehen des Sakrilegs im Decretum Gratiani." Archiv für katholisches Kirchenrecht 184, no. 2 (2015): 353–88. http://dx.doi.org/10.30965/2589045x-18402002.

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20

Burczak, Krzysztof. "DAS VERGEHEN DES SAKRILEGS IM DECRETUM GRATIANI." ARCHIV FÜR KATHOLISCHES KIRCHENRECHT 184, no. 2 (2015): 353–88. http://dx.doi.org/10.1163/2589045x-184-02-90000002.

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21

Thier, Andreas, and Anders Winroth. "A New Edition of Gratian’s Decretum." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 99, no. 1 (2013): 492. http://dx.doi.org/10.7767/zrgka.2013.99.1.492.

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22

Álvarez-de-las-Asturias-Bohorques, Nicolás. "Una hipótesis sobre la redacción del Decretum Gratiani. A propósito de la monografía de Anders Winroth, The making of Gratian's Decretum (Cambridge 2000)." Ius Canonicum 42, no. 84 (2018): 725–43. http://dx.doi.org/10.15581/016.42.15041.

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23

Winroth, Anders. "III. The Two Recensions of Gratian’s Decretum." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 83, no. 1 (1997): 22–31. http://dx.doi.org/10.7767/zrgka.1997.83.1.22.

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24

Thompson, Augustine. "Book Review: The Making of Gratian's Decretum." Theological Studies 63, no. 2 (2002): 391–93. http://dx.doi.org/10.1177/004056390206300215.

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Pennington, Kenneth. "The Making of Gratian's "Decretum". Anders Winroth." Speculum 78, no. 1 (2003): 293–97. http://dx.doi.org/10.1017/s0038713400100004.

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26

Landau, Peter. "Winroth, Anders, The Making of Gratian's Decretum." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 119, no. 1 (2002): 589–94. http://dx.doi.org/10.7767/zrgga.2002.119.1.589.

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27

Kalde, Franz. "Gratian, The Treatise on Laws (Decretum DD. 1–20) translated by Augustine Thompson with the Ordinary Gloss translated by James Gordley and an lntroduction by Katherine Christensen. Washington, D. C.: The Catholic University of America Press 1993. XXVII, 131 S. = Studies in Medieval and Early Modern Canon Law 2." Archiv für katholisches Kirchenrecht 163, no. 2 (1994): 613–14. http://dx.doi.org/10.30965/2589045x-16302032.

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28

Bilotta, María Alessandra. "Another contribution to the History of Illumination in Toulouse in the 14th Century: A New Attribution for the Miniatures of the MS 45 (vol. 1) of Corpus Christi College in Cambridge." De Medio Aevo 11, no. 1 (2022): 65–76. http://dx.doi.org/10.5209/dmae.81198.

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The study of the illumination of the MS 45 (vol. 1), preserved in the library of Corpus Christi College in Cambridge, has made it possible to attribute his illustrative apparatus to the hand of the illuminator from Toulouse, active around the middle of the fourteenth century, designated as Master of the Avignon Decretum for having illuminated the ms. 659 of the Municipal Library of Avignon, containing precisely the text of the Decretum Gratiani

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Bilotta, María Alessandra. "Another contribution to the History of Illumination in Toulouse in the 14th Century: A New Attribution for the Miniatures of the MS 45 (vol. 1) of Corpus Christi College in Cambridge." De Medio Aevo 11, no. 1 (2022): 65–76. http://dx.doi.org/10.5209/dmae.81198.

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The study of the illumination of the MS 45 (vol. 1), preserved in the library of Corpus Christi College in Cambridge, has made it possible to attribute his illustrative apparatus to the hand of the illuminator from Toulouse, active around the middle of the fourteenth century, designated as Master of the Avignon Decretum for having illuminated the ms. 659 of the Municipal Library of Avignon, containing precisely the text of the Decretum Gratiani

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30

Wojciechowska, Beata. "RAPTUS PUELLAE JAKO PRZESZKODA MAŁŻEŃSKA W DEKRECIE GRACJANA." Saeculum Christianum 23 (September 22, 2017): 48–53. http://dx.doi.org/10.21697/sc.2016.23.05.

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Marriage has always been a concern of the Church. Christian doctrine gave matrimonium sacred meaning and at the same time fully endorsed the concept of mutual consent which originated from Roman law. The act of abduction with its legal and ethical consequences was described in detail in the Decretum Gratiani. The punishment for the abductor was public penance and prohibition of marriage. If the fiancé was unwilling to take back the abducted bride he was allowed to marry another woman. However, if the fiancé and the bride wanted to get married afresh, they were to be both excommunicated until they had made their reparation. The Decretum Gratiani clearly indicated that the raptus puellae was an obstacle which prevented marriage. The reason was the duress of abduction, which was contrasted with free will, voluntarily consent and the approval of father, parents or guardians.

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31

Kerff, Franz. "II. Libri poenitentiales und kirchliche Strafgerichtsbarkeit bis zum Decretum Gratiani." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 75, no. 1 (1989): 23–57. http://dx.doi.org/10.7767/zrgka.1989.75.1.23.

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32

Maleczek, Werner. "Wortkonkordanz zum Decretum Gratiani. Bearb. von Timothy Reuter und Gabriele Silagi." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 79, no. 1 (1993): 490–91. http://dx.doi.org/10.7767/zrgka.1993.79.1.490.

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33

Reynolds, Roger E. "Gratian's Decretum and the Code of Justinian in Beneventan Script." Mediaeval Studies 58 (January 1996): 285–88. http://dx.doi.org/10.1484/j.ms.2.306870.

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34

Mordek, Hubert. "Anthony Melnikas, The Corpus of Miniatures in the Manuscripts of Decretum Gratiani." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 72, no. 1 (1986): 403–11. http://dx.doi.org/10.7767/zrgka.1986.72.1.403.

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35

Alesandro, John. "IV. Una Caro and the Consummation of Marriage in the Decretum Gratiani." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 98, no. 1 (2012): 64–148. http://dx.doi.org/10.7767/zrgka.2012.98.1.64.

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36

Lenz, Philipp. "Die Glossierung und die Glossen in den frühesten Handschriften des Decretum Gratiani." Bulletin of Medieval Canon Law 35, no. 1 (2018): 41–184. http://dx.doi.org/10.1353/bmc.2018.0001.

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37

Sherwood, Jessie. "Coacta voluntas est voluntas: Baptism and Return in Canon Law." Medieval Encounters 28, no. 6 (2022): 447–84. http://dx.doi.org/10.1163/15700674-12340151.

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Abstract Throughout the early Middle Ages, the border between Christianity and Judaism was comparatively permeable, and baptized Jews, particularly those baptized under duress, frequently returned openly to Judaism. While modern scholars of Jewish-Christian relations often assume that medieval canon law always forbade this, a single norm governing converts’ re-conversion, or reversion, did not begin to emerge until the mid-twelfth century with the Decretum Gratiani. The Decretum established the preeminence of the canon that barred Jewish baptizands’ reversion and acted as a catalyst for discussions about the limits of consent and coercion, baptism and conversion. These debates provided the foundation for the mandates of the early thirteenth century that did establish the legal boundary between Jew and Christian which lasted into modernity: so long as baptizands consented, even if under duress, they were Christians and could not return to Judaism.

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Fransen, Gérard. "Appendix seguntina, Liber Tarraconeensis et Decret de Gratien." Revista Española de Derecho Canónico 45, no. 124 (1988): 31–34. http://dx.doi.org/10.36576/summa.5532.

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Lenherr, Titus. "Die vier Fassungen von C. 3 Q. 1 D. P. C. 6 im Decretum Gratiani." Archiv für katholisches Kirchenrecht 169, no. 2 (2000): 353–81. http://dx.doi.org/10.30965/2589045x-16902002.

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Lenherr, Titus. "Die vier Fassungen von C. 3 q. 1 d. p. c. 6 im Decretum Gratiani." Archiv für katholisches Kirchenrecht 169, no. 2 (2000): 353–81. http://dx.doi.org/10.1163/2589045x-16902002.

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Santos, Francisco J. Andrés. "Sommar, Mary E., The Correctores Romani. Gratian's Decretum and the Counter-reformation Humanists." Revista de estudios histórico-jurídicos, no. 33 (2011): 777–80. http://dx.doi.org/10.4067/s0716-54552011000100053.

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Dusil, Stephan. "Learning from Gaius? Different Layers in Gratian’s Decretum and Research on Roman Law." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 104, no. 1 (2018): 151–81. http://dx.doi.org/10.26498/zrgka-2018-1040104.

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Völgyesi, Levente. "A házassági javak megjelenése a Corpus Iuris Canoniciben." DÍKÉ 6, no. 1 (2022): 50–56. http://dx.doi.org/10.15170/dike.2022.06.01.04.

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For a long time, the regulation of marriage law in a unified system was not realized. In the late Middle Ages, canon law regulated the most important elements of marriage in systematic collections. The goods of the marriage were primarily contained in the Decretum Gratiani and the Liber extra. These goods were: fidelity, indissolubility, birth and care of children, sacramental character. Marriage law had four layers: ius naturalis, Holy Scripture, Roman law and canon law. Later, there was a unified regulation both in the field of Catholic dogmatics and canon law (Catechism (1566, 1992) and Corpus Iuris Canonici (1917, 1983).

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Landau, Peter. "XII. Das „Dominium“ der Laien an Kirchen im Decretum Gratiani und in vorgratianischen Kanonessammlungen der Reformzeit." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 83, no. 1 (1997): 209–22. http://dx.doi.org/10.7767/zrgka.1997.83.1.209.

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Wei, John. "IV. Penitential Theology in Gratian's Decretum: Critique and Criticism of the Treatise Baptizato homine." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 95, no. 1 (2009): 78–100. http://dx.doi.org/10.7767/zrgka.2009.95.1.78.

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Adamczuk, Arkadiusz. "Clericus quidam crimine carnis. Legal and Iconographic Intricacies in Causa 15 of Gratian's Decretum." Studia Prawnicze KUL, no. 4 (December 31, 2019): 7–19. http://dx.doi.org/10.31743/sp.10604.

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Artykuł podejmuje problem ukazania ikonografii Causae XV w Dekrecie Gracjana. Problem postawiony przez bolońskiego kamedułę dotyczy, po pierwsze, oskarżenia przez kobietę, z którą zgrzeszył duchowny, a po drugie, stosowania tortur w procesie kanonicznym. W obu przypadkach autor Dekretu rozstrzyga problem powołując się również na prawo rzymskie: między innymi cytując Digesta czy Kodeks Dioklecjana. Miniatury ilustrujące tę Causa, a więc i ten sam tekst, różnią się swoją ikonografią w zależności od czasu i miejsca wykonania konkretnego egzemplarza manuskryptu. Wynika to przede wszystkim z odmiennych, lokalnych tradycji prawnych, np. w średniowiecznych państwach włoskich.

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Alexandrowicz, Piotr. "The formation of Gratian’s Decretum as an example of the vitality of Roman law." Przegląd Prawniczy Uniwersytetu im. Adama Mickiewicza 3 (June 30, 2014): 13. http://dx.doi.org/10.14746/ppuam.2014.3.01.

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Kelly, Henry Ansgar. "The Correctores Romani: Gratian's Decretum and the Counter-Reformation Humanists (review)." Catholic Historical Review 97, no. 4 (2011): 804–5. http://dx.doi.org/10.1353/cat.2011.0205.

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Hallebeek, Jan. "On the origin of the constitution Alearum lusus (C. 3,43,1) and its insertion into the Codex Justinianus." Tijdschrift voor Rechtsgeschiedenis 81, no. 1-2 (2013): 129–43. http://dx.doi.org/10.1163/15718190-1305a0007.

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The article explores the origin of C. 3,43,1, which is a Latin epitome (Alearum lusus) of an originally Greek constitution of Justinian’s. The main issues discussed are when this constitution was translated, epitomized and by whom and when it was inserted in book III of the Codex. This is done by investigating the traces of the approximate times when the influence of the constitution in legal doctrine is apparent, both in civil and canon law. Furthermore, some commentaries on the Decretum Gratiani appear to reveal further information on the origin of the Latin text. The article aims at contributing to a better understanding of the genesis of the text of the Codex Justinianus as we know it in the early modern editions and Krüger’s 1877 edition.

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Burczak, Krzysztof. "Lubelski rękopis "Dekretu Gracjana"." Vox Patrum 52, no. 1 (2008): 77–86. http://dx.doi.org/10.31743/vp.6352.

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Biblioteka Katolickiego Uniwersytetu Jana Pawła II w Lublinie posiada szczególnie interesujący manuskrypt Decretum Gratiani. Dzieło pochodzi z XIII wieku i powstało w Tuluzie. Prawdopodobnie w XV wieku francuscy benedyktyni przekazali dzieło swoim braciom w Monte Calvo (= Łysa Góra) w Polsce. Manuskrypt znajdował się w prywatnej kolekcji Piotra Moszyńskiego w Krakowie. 25 maja 1923 r. jego syn, hrabia Jerzy Moszyński, przekazał dzieło Bibliotece Uniwersyteckiej w Lublinie. Rękopis jest w dobrym stanie: zawiera 308 arkuszy pergaminu. Okładka manuskryptu jest wykonana z drewna oprawionego w skórę. Manuskrypt zawiera 38 miniatur. Tekst dekretu i glosariusz Johannesa Teutonicusa są zapisane czarnym atramentem. Rubryki są napisane czerwonym atramentem. Inicjały są napisane czerwonym i niebieskim atramentem. Tekst zawiera liczne napisy z XVIII wieku. Rękopis jest szczególnie interesujący dla naukowców z powodu zawartych paleae. W rękopisie dekretu w Lublinie znajduje się 73 paleae.

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