By Patrick Nold
The Medieval Church taught that marriage was once indissoluble and that consent used to be the major. Why then might a wedding be dissolved through one wife becoming a member of a spiritual order after an alternate of consent yet earlier than consummation? this query vexed Thirteenth-century teachers and, within the fourteenth century, Pope John XXII requested a bunch of prime theologians and attorneys to review the problem. Position-papers have been produced to give an explanation for the exception to the rule of thumb of indissolubility for chaste priests and nuns, and to discover even if the pope had the facility to increase it to celibate monks and deacons. those texts, edited the following, have been utilized by John XXII to draft his bull vintage Concertationi (1322). This research reconstructs the tale in the back of the structure, supplying a different perception into the decision-making strategy on the Roman curia in Avignon less than a arguable pope.
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Extra resources for Marriage Advice for a Pope: John XXII and the Power to Dissolve (Latin Edition)
60 (Augsburg, 1476), unpaginated. My italics of the quotations from Hostiensis. 74 Much about the medieval development of the notion of a ‘vow’ is to be found in J. Brundage, Medieval Canon Law and the Crusader (Madison, 1969), 30–114; see also the xl part one: introduction effect on marriage. It was commonly agreed that a simple vow of chastity represented an impediment to marriage or, to use the phrase employed by Raymond de Peñafort OP in the headings to the Liber Extra, ‘it impedes the contracting of marriage’ (impedit matrimonium contrahendum).
6; Washington DC, 2005). 58 My study is only concerned with clerical vow of continence inasmuch as it relates to the rather precise question of the dissolution of unconsummated marriages. g. Stefan Heid, Celibacy in the Early Church: The Beginnings of Obligatory Continence for Clerics in East and West (San Francisco, 2000). For the Middle Ages, I have found no general treatment to supersede H. C. Lea, An Historical Sketch of Sacerdotal Celibacy in the Christian Church (Philadelphia, 1867), but there is some interesting material in the collection edited by Michael Frassetto, Medieval Purity and Piety: Essays on Medieval Clerical Celibacy and Religious Reform (New York, 1998).
Bartoli (Collectio Oliviana, 4; Grottaferrata, 2002), 134. 86 ‘In tantum enim mortificat suum professorem a tota vita mundana, quod solvit matrimonium ratificatum, nondum per carnalem copulam consummatum. Sicut Extra . . Hoc autem non ab homine, sed ab ipso Christo traxit originem. Nam, secundum Ieronimum et secundum communem fidem ecclesie, Christus Ioannem vocavit de nuptiis . . , 134–5). , 136–7). ’ Petri Iohannis Olivi Quodlibeta quinque, ed. S. Defraia (Collectio Oliviana, 7; Grottaferrata, 2002), 200.