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Collections of ancient canons
Collections of ancient canons contain collected bodies of canon law that originated in various documents, such as papal and synodal decisions, and that can be designated by the generic term of canons.
Canon law was not a finished product from the beginning, but rather a gradual growth. This is especially true of the earlier Christian centuries. Such written laws as existed were not originally universal laws, but local or provincial statutes. Hence arose the necessity of collecting or codifying them. Earlier collections are brief and contain few laws that are chronologically certain. Only with the increase of legislation did a methodical classification become necessary.
These collections may be genuine (e. g. the Versio Hispanica), or apocryphal, i.e. made with the help of documents forged, interpolated, wrongly attributed or otherwise defective (e. g. the Pseudo-Isidore collection). They may be official and authentic (i.e. promulgated by competent authority) or private, the work of individuals. The forged collections of the middle of the ninth century are treated in the article on False Decretals.
In the primitive Christian ages there were apocryphal collections attributed to the Apostles, which belong to the genre of the Church Orders. The most important of these are the Doctrine of the Twelve Apostles, the Apostolic Constitutions, and the Apostolic Canons.
The Apostolic Constitutions, though originally accepted throughout the Orient, were declared apocryphal in the Trullan Council of 692; they were never accepted as ecclesiastical law in the West. The Apostolic Canons (eighty-five) were, on the other hand, approved by the Trullan Council.
Dionysius Exiguus, a Western canonist of the first half of the sixth century, noted that "many accept with difficulty the so-called canons of the Apostles". Nevertheless, he admitted into his collection the first fifty of these canons. The so-called Decretum Gelasianum, de libris non recipiendis (about the sixth century), puts them among the apocrypha.
From the collection of Dionysius Exiguus they passed into many Western collections, though their authority was never on one level. They were admitted at Rome in the ninth century in ecclesiastical decisions but in the eleventh century Cardinal Humbert accepts only the first fifty. Only two of them (20, 29) found their way into the Decretals of Gregory IX.
In primitive Christian centuries, the popes carried on ecclesiastical government by means of an active and extensive correspondence. A synod of the year 370, under Pope Damasus, mentions that the minutes of their letters or decretals were kept in the papal archives; these Vatican Archives have perished up to the time of pope John VIII (died 882). In the eighteenth and nineteenth centuries attempts were made to reconstruct them. During the period under discussion (i. e. to the middle of the eleventh century) there was a constant use of the papal decretals by the compilers of canonical collections from the sixth century on.
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Collections of ancient canons
Collections of ancient canons contain collected bodies of canon law that originated in various documents, such as papal and synodal decisions, and that can be designated by the generic term of canons.
Canon law was not a finished product from the beginning, but rather a gradual growth. This is especially true of the earlier Christian centuries. Such written laws as existed were not originally universal laws, but local or provincial statutes. Hence arose the necessity of collecting or codifying them. Earlier collections are brief and contain few laws that are chronologically certain. Only with the increase of legislation did a methodical classification become necessary.
These collections may be genuine (e. g. the Versio Hispanica), or apocryphal, i.e. made with the help of documents forged, interpolated, wrongly attributed or otherwise defective (e. g. the Pseudo-Isidore collection). They may be official and authentic (i.e. promulgated by competent authority) or private, the work of individuals. The forged collections of the middle of the ninth century are treated in the article on False Decretals.
In the primitive Christian ages there were apocryphal collections attributed to the Apostles, which belong to the genre of the Church Orders. The most important of these are the Doctrine of the Twelve Apostles, the Apostolic Constitutions, and the Apostolic Canons.
The Apostolic Constitutions, though originally accepted throughout the Orient, were declared apocryphal in the Trullan Council of 692; they were never accepted as ecclesiastical law in the West. The Apostolic Canons (eighty-five) were, on the other hand, approved by the Trullan Council.
Dionysius Exiguus, a Western canonist of the first half of the sixth century, noted that "many accept with difficulty the so-called canons of the Apostles". Nevertheless, he admitted into his collection the first fifty of these canons. The so-called Decretum Gelasianum, de libris non recipiendis (about the sixth century), puts them among the apocrypha.
From the collection of Dionysius Exiguus they passed into many Western collections, though their authority was never on one level. They were admitted at Rome in the ninth century in ecclesiastical decisions but in the eleventh century Cardinal Humbert accepts only the first fifty. Only two of them (20, 29) found their way into the Decretals of Gregory IX.
In primitive Christian centuries, the popes carried on ecclesiastical government by means of an active and extensive correspondence. A synod of the year 370, under Pope Damasus, mentions that the minutes of their letters or decretals were kept in the papal archives; these Vatican Archives have perished up to the time of pope John VIII (died 882). In the eighteenth and nineteenth centuries attempts were made to reconstruct them. During the period under discussion (i. e. to the middle of the eleventh century) there was a constant use of the papal decretals by the compilers of canonical collections from the sixth century on.