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Collectio Burgundiana

2026-03-30T20:04:45Z

TStueber: fixed typo

{{Infobox collection
| century = saec. VIII
| title = Collectio Burgundiana
| alttitle1 = Sammlung der burgundischen Handschrift ({{Author|Maassen}})
| size = medium (500 to 1000 canons)
| structure = farrago
| mss = one
| author1 = [[User:SMeeder|Sven Meeder]]
|wikidata=Q135494398|normregion=Northern France}}

The ''Collectio Burgundiana'' is a collection of (excerpts from) authoritative canonical texts, including conciliar canons, papal letters, penitential decrees, monastic rules, and patristic works. It survives in only one manuscript, now in the KBR in Brussels: [[Bruxelles, KBR, 8780-8793]] (digitized [https://uurl.kbr.be/1351155 here]). In fact, it appears that the ''Burgundiana'' seems to span the entire manuscript, which means that it includes a penitential section (also known as the ''Paenitentiale Burgundense'') and the brief collection known as the ''[[Scintillae de canonibus]]''. Friedrich {{Author|Maassen}} astutely identified the collection as "die Sammlung der burgundischen Handschrift".

Kéry dates the compilation of the ''Collectio Burgundiana'' to the beginning of the eighth century, following Maassen's assessment that the absence of clear Theodorian influence can be regarded as proof for a date of composition before the second half of the eighth century. However, it is also a possibility that the collection is contemporary to the manuscript in which it survives, the late eighth-, early ninth-century Brussels codex. In this case, the Brussels manuscript may form not only the sole witness to the collection but also its archetype.

==Manuscript==
[[File:Brussels_8780-93.jpg|200px|thumb|left|Opening of the ''Collectio Burgundiana'' in Brussels, BKR 8780-93]]
Brussels, KBR, MS 8780–8793 is a small, thick book, measuring 175 x 120 mm (ca. 125 x 77–88 mm), an easily transportable codex with generally well-prepared parchment of medium thickness. The manuscript counts 129 folios, on which several scribes worked, writing in a ligature-rich pre-Caroline script or an early Caroline minuscule. The pre-Caroline and early Caroline script appear to be contemporary and point to an eighth- or early ninth-century date. Both Lowe and Bischoff suggested a northern French or Belgian origin.

==Structure==
The manuscript (and, as such, the ''Burgundiana'') opens with 41 penitential rules. This so-called ''Paenitentiale Burgundense'' is the best witness (dicit {{Author|Rob Meens}}) of the group of "simple Frankish penitentials" (''libri paenitentiales simplices''), which possibly originates from a seventh-century Burgundian centre. It combines material from the penitential work of Columbanus with decrees from ecumenical councils as well as Gallic synods, the most recent of which is the synod of Auxerre (585). It is followed by five rules from the ''[[Scintillae de canonibus|Scintillae de canonibus uel ordinationibus episcoporum]]'', a "small collection of canons from the Merovingian period" ({{Author|Till Stüber}}). Following the Scintillae, the manuscript presents canonical material from Gallic councils, starting with selected decrees from Tours (567), the full text of Auxerre (561–605), and – after excerpts from Gennadius of Marseille’s ''Liber ecclesiasticorum dogmatum'' – selections from the third council of Lyon (585), Mâcon (581–583), Orléans (511), and Epaon (517). Perched in between selected canons from the ''[[Breviarium Hipponense]]'' (an abridgement of canons from Carthage [397]) and the conciliar acts of Clermont (535) and Agde (506), we find the monastic rules of Macharius and Caesarius of Arles. The ''[[Canones Apostolorum]]'' and the ''[[Statuta ecclesiae antiqua]]'' follow, after which the manuscript presents the text of the ecumenical council of Gangra, a decretal by Innocent I, the acts of Nicaea, Laodicea, a treatise by Augustine, and the decrees of Carthage (419). A prayer to combat fever is added on the last folios.

The criteria by which the compiler of the ''Burgundiana'' worked have mostly eluded modern researchers. The scarcity of titles, the fact that many of the canonical works are not copied in full, and the fact that the material is not presented in a chronological order, argues against viewing the ''Collectio Burgundiana'' as some form of a historically structured canonical collection. Instead, the compiler seems to have selected canons according to his aims and context, as one would do for a systematically structured collection. The sources have been stripped of the non-relevant canons but are still recorded in clusters from the same source and in their original order. They are not yet re-ordered, and there are hardly any descriptive headings. Yet, there are occasional hints of thematic clustering. In all, the selected canons specifically address the clerical duties and behaviour of (lower) clergy working in a local setting with a lay audience.

{| class="wikitable" style="text-align: left; width: 600px;"
|+Contents of the ''Burgundiana''
|-
|''Paenitentiale Burgundense''
|-
|''Scintillae de canonibus uel ordinationibus episcoporum''
|-
|Tours (567) c. 3, 4, 6, 8, 10b
|-
|Auxerre (561–605) c. 1–45
|-
|Ps-Gennadius of Marseille, ''Liber ecclesiasticorum dogmatum'' c. 41, 22–23
|-
|Lyon (583) c. 5
|-
|Mâcon (581–583) c. 6–8, 3, 5
|-
|''Si seruus ecclesie – habere praecipimus''
|-
|Orléans (511) c. 1–3, 8–9, 25–26, 29–31
|-
|Innocent I, ''Ep. ad Vitricium'', §§ 7, 2–3 (partial)
|-
|Epaon (516) c. 22, 12–13, 9, 4
|-
|''[[Breviarium Hipponense]]'' c. 1–4, 19, 20, 36 (partial)
|-
|''Regula Macharii''
|-
|Caesarius of Arles, ''Regula ad monachos''
|-
|Clermont (535) c. 1–13, 15–16 (partial)
|-
|Agde (506) c. 12–19, 21–27, 32, 35–37, 40, 41, 44, 45, 47
|-
|''[[Canones Apostolorum|Canones apostolorum]]''
|-
|''[[Statuta ecclesiae antiqua]]''
|-
|Gangra (c. 341)
|-
|Innocent I, ''Ep. ad episcopum Decentium Gubbiensem'' (J3 701) §§ 4–12
|-
|Nicaea (325)
|-
|Nicene Creed
|-
|Sardica (342)
|-
|''Epistula quae CCCXVIII episcopi Nicaeni transcripserunt, Omnino inter nos pariter uno ore consinsemus – liminibus arceatur''
|-
|Laodicea (ca. 363)
|-
|Augustine, ''Tractatus ad coniugatos'' c. 2
|-
|Carthage (419)
|-
|Oratio contra febrem
|}

==Literature==
{{Author|Sven Meeder}}, ‘More than the Sum of its Parts. The Existence of the Collectio Burgundiana’ in: Dominik Trump and Dominik Leyendecker (eds), ''Rechtshandschriften des frühen Mittelalters'' (Quellen und Forschungen zum Recht im Mittelalter, 15, Ostfildern, 2025), pp. 171–85; {{Author|Rob Meens}}, ''Penance in Medieval Europe, 600–1200'' (Cambridge 2014), p. 76; {{Author|Till Stüber}}, Die ‘Scintillae de canonibus uel ordinationibus episcoporum’. Eine kleine Kanonessammlung aus der Merowingerzeit, in: Frühmittelalterliche Studien 56 (2022), pp. 15–47; {{author|Maassen}}, Geschichte p. {{Maassen|636}}, Kéry Collections p. {{Kery|86}}; ''CLA'' 10, no. 1543 (as n. 2), p. 30; {{Author|Bernhard Bischoff}}, ''Katalog der festländischen Handschriften des neunten Jahrhunderts'', vol. 1 (Wiesbaden 1998), p. 156, no. 725.

[[Category:Collection saec VIII]]
[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Pre-Gratian Collection]]
[[Category:Pre-Gratian Collection containing papal letters]]
[[Category:Collection from Northern France]]
[[Category:Collection in Maassen]]

Collectio Sancti Amandi

2026-03-30T17:59:33Z

TStueber: Kaiser in small caps

{{Infobox collection
| century = saec. VIII
| title = Collectio Sancti Amandi
| alttitle1 = Sammlung der Handschrift von Saint-Amand
| author1 = [[User:TStueber|Till Stüber]]
|wikidata=Q135511204|mss=some (2–9)|normregion=Unknown}}

This chronologically arranged collection mainly consists of Gallican (27 documents) and Spanish (17 documents) Church councils. In addition, it contains the [[Capitula_Martini|''Capitula Martini'']], the ''Sententiae quae in ueteribus exemplaribus conciliorum non habentur'' (which in mss. of the ''Hispana'' go by the name and authority of the council of Agde) and the ''[[Statuta ecclesiae antiqua]]''. The earliest document is the synod of Elvira ca. 300, the youngest the 11th synod of Toledo 675. The collection has not been edited, but its manuscripts have partly been used by {{Author|Munier}}, {{Author|Maassen}} and {{Author|De Clercq}} for their editions of Gallican Church councils, as well as by {{Author|Martínez Díez}} and {{Author|Rodríguez}} for their edition of the ''[[Collectio Hispana|Hispana]]''.

There are three complete copies of this collection:

#[[Berlin, SBPK, Hamilton 132]] (saec. VIIIex., Corbie), fols. 131ra–238vb
#[[Paris, BnF, lat. 1455]] (saec. IX2, Reims or Sens), fols. 80r–188vb
#[[Paris, BnF, lat. 3846]] (saec. IX, St-Amand), fols. 128ra–253rb

Excerpts, fragments and derivations of the ''Sancti Amandi'' are listed by {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] pp. 249f. Note that [[Paris, BnF, lat. 4280]], listed as containing excerpts of the ''Collectio Sancti Amandi'' should rather be counted as containing a separate collection according to Stüber.

In Paris, BnF, lat. 1455 and 3846, the collection proper is preceded by a detailed table of contents, which, at least in most cases, provides short paraphrases of each conciliar canon. From this, it can be inferred what the collection originally might have looked like. The collection, as it is preserved in Paris, BnF lat. 3846 and Berlin, SBPK, Hamilton 132 (its Corbie AB part), is very close to the table of contents, as these mss. only add the synod of Orléans 533, which is not included in the contents list. In contrast, in Paris, BnF, lat. 1455, the collection is additionally supplemented by several scribes, drawing from the conciliar portion of Pseudo-Isidore or a ''[[Collectio Hispana Gallica Augustodunensis]]'' (adding canons from Valencia 549 and Toledo VIII 653 to Toledo XIII 683). The latter collection equally served as an examplar to enrich Berlich, SBPK, Hamilton 132: Here, the original ''Sancti Amandi'' (written in Corbie AB minuscule) was later (?) supplemented by ninth-century scribes, writing in Caroline minuscule. While the fact that Berlin, SBPK, Hamilton 132 was supplemented using a Pseudo-Isidorian collection is well known since the days of Hinschius, the interesting parallel between Paris, BnF, lat. 1455 and Berlin, SBPK, Hamilton 132 has gone unnoticed so far.

According to Martínez Díez, the formal source for the Spanish councils had been the ''[[Collectio Hispana]]'' (Vulgate version). The Gallican councils were probably copied from different exemplars: one of them was an earlier recension of the ''[[Collectio Remensis]]'', a version which is no longer extant and can only be reconstructed indirectly. It seems that, for the Gallic councils, the compiler did not draw from the ''Hispana'' at all.
Still according to Martínez Díez, the terminus post quem is given by the fact that the Vulgate version of the ''Hispana'' was composed not earlier than 694. The terminus ante is derived from the date of the oldest extant ms., which - according to David Ganz - was written about 800, at the scriptorium of Corbie. Given that all copies of the ''Sancti Amandi'' (complete or incomplete) are of Gallican origin, Gaul is commonly considered as place of composition.

Given that in Berlin, SBPK, Hamilton 132 and Paris, BnF, lat. 3846, the oldest extant mss., the ''Collectio Sancti Amandi'' is preceded by the ''[[Collectio Dionysio-Hadriana]]'', there has been some discussion on whether the ''Sancti Amandi'' might initially have been conceived not as a distinct collection, but as a mere supplement to the ''Dionysio-Hadriana'' (cf. Abigail {{Author|Firey}}, Canon Law Studies at Corbie, in: Fälschung als Mittel der Politik? Pseudoisidor im Licht der neuen Forschung. Gedenkschrift für Klaus Zechiel-Eckes, ed. Karl {{Author|Ubl}} and Daniel {{Author|Ziemann}} [2015], 19–80 at 43). This assumption rests on a remark by {{Author|Maassen}}, Geschichte 783, who believed that Paris, BnF, lat. 1455 was a direct or indirect copy of Paris, BnF, lat. 3846. Even though Paris, BnF, lat. 1455 does not contain any traces of the ''Collectio Dionysio-Hadriana'', Maassen's assumption implied that this ms. derived from an exemplar in which the ''Sancti Amandi'' was preceded by the ''Dionysio-Hadriana''. {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] 249f. followed up on this, concluding that the ''Sancti Amandi'' might well have been composed in order to supplement the ''Hadriana''. However, despite its later Pseudo-Isidorian additions, Paris, BnF, lat. 1455 has preserved a couple of features (corrupted passages, inscriptions and explicits) it shares exclusively with the ''Collectio Remensis'', which, as noted above, is one of the formal sources of the ''Sancti Amandi''. As these older features are already omitted or revised in mss. Paris, BnF, lat. 3846 and Berlin, SBPK, Hamilton 132, Maassen's claim of Paris, BnF, lat. 1455 being a direct or indirect copy of Paris, BnF, lat. 3846 can be ruled out. This, to be sure, does not make it impossible that the ''Sancti Amandi'' did, after all, initially serve as a supplement to the ''Dionysio-Hadriana'', but - contrary to Mordek's assumption - there is no positive evidence to support this hypothesis. Furthermore, the fact that the compiler had his collection preceded by a detailed ''capitulatio'', thus outlining its exact contents, makes it rather unlikely that s/he did not conceive of the ''Sancti Amandi'' as a distinct collection.

The ''Collectio Sancti Amandi'' served as a formal source to the ''[[Collectio Bellovacensis]]''. Given that [[Città del Vaticano, BAV, Vat. lat. 3827]], the Codex unicus of this collection, is very close to Paris, BnF, lat. 1455, the fols. 1r-36v of the Vaticanus might well be a direct (?) copy of the respective passages of the Parisinus.
The 12th century [[Collectio canonum II in Paris, BnF, lat. 4280|''Collectio canonum'' in Paris, BnF, lat. 4280]] also draws, among other sources, from the ''Collectio Sancti Amandi''.

==Literature==
See {{Author|Maassen}}, Geschichte pp. {{Maassen|780}}-784; {{Author|Kéry}}, Collections p. {{Kery|84}}-85; Gonzalo {{Author|Martínez Díez}} and Félix {{Author|Rodríguez}}, La colección canónica Hispana vol. 5 (1992), pp. 9-20, Wolfgang {{Author|Kaiser}}, Studien zu den frühen merovingischen Rechtssetzungen, ZRG Rom. Abt. 142 (2025), pp. 288-438, at 299-311.

[[Category:Collection saec VIII]]
[[Category:Canonical Collection]]
[[Category:Pre-Gratian Collection]]
[[Category:Pre-Gratian Collection containing papal letters]]
[[Category:Collection not in Clavis database]]
[[Category:Collection in Maassen]]

Collectio Sancti Amandi

2026-03-30T17:58:25Z

TStueber: /* Literature */ added reference to Kaiser

{{Infobox collection
| century = saec. VIII
| title = Collectio Sancti Amandi
| alttitle1 = Sammlung der Handschrift von Saint-Amand
| author1 = [[User:TStueber|Till Stüber]]
|wikidata=Q135511204|mss=some (2–9)|normregion=Unknown}}

This chronologically arranged collection mainly consists of Gallican (27 documents) and Spanish (17 documents) Church councils. In addition, it contains the [[Capitula_Martini|''Capitula Martini'']], the ''Sententiae quae in ueteribus exemplaribus conciliorum non habentur'' (which in mss. of the ''Hispana'' go by the name and authority of the council of Agde) and the ''[[Statuta ecclesiae antiqua]]''. The earliest document is the synod of Elvira ca. 300, the youngest the 11th synod of Toledo 675. The collection has not been edited, but its manuscripts have partly been used by {{Author|Munier}}, {{Author|Maassen}} and {{Author|De Clercq}} for their editions of Gallican Church councils, as well as by {{Author|Martínez Díez}} and {{Author|Rodríguez}} for their edition of the ''[[Collectio Hispana|Hispana]]''.

There are three complete copies of this collection:

#[[Berlin, SBPK, Hamilton 132]] (saec. VIIIex., Corbie), fols. 131ra–238vb
#[[Paris, BnF, lat. 1455]] (saec. IX2, Reims or Sens), fols. 80r–188vb
#[[Paris, BnF, lat. 3846]] (saec. IX, St-Amand), fols. 128ra–253rb

Excerpts, fragments and derivations of the ''Sancti Amandi'' are listed by {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] pp. 249f. Note that [[Paris, BnF, lat. 4280]], listed as containing excerpts of the ''Collectio Sancti Amandi'' should rather be counted as containing a separate collection according to Stüber.

In Paris, BnF, lat. 1455 and 3846, the collection proper is preceded by a detailed table of contents, which, at least in most cases, provides short paraphrases of each conciliar canon. From this, it can be inferred what the collection originally might have looked like. The collection, as it is preserved in Paris, BnF lat. 3846 and Berlin, SBPK, Hamilton 132 (its Corbie AB part), is very close to the table of contents, as these mss. only add the synod of Orléans 533, which is not included in the contents list. In contrast, in Paris, BnF, lat. 1455, the collection is additionally supplemented by several scribes, drawing from the conciliar portion of Pseudo-Isidore or a ''[[Collectio Hispana Gallica Augustodunensis]]'' (adding canons from Valencia 549 and Toledo VIII 653 to Toledo XIII 683). The latter collection equally served as an examplar to enrich Berlich, SBPK, Hamilton 132: Here, the original ''Sancti Amandi'' (written in Corbie AB minuscule) was later (?) supplemented by ninth-century scribes, writing in Caroline minuscule. While the fact that Berlin, SBPK, Hamilton 132 was supplemented using a Pseudo-Isidorian collection is well known since the days of Hinschius, the interesting parallel between Paris, BnF, lat. 1455 and Berlin, SBPK, Hamilton 132 has gone unnoticed so far.

According to Martínez Díez, the formal source for the Spanish councils had been the ''[[Collectio Hispana]]'' (Vulgate version). The Gallican councils were probably copied from different exemplars: one of them was an earlier recension of the ''[[Collectio Remensis]]'', a version which is no longer extant and can only be reconstructed indirectly. It seems that, for the Gallic councils, the compiler did not draw from the ''Hispana'' at all.
Still according to Martínez Díez, the terminus post quem is given by the fact that the Vulgate version of the ''Hispana'' was composed not earlier than 694. The terminus ante is derived from the date of the oldest extant ms., which - according to David Ganz - was written about 800, at the scriptorium of Corbie. Given that all copies of the ''Sancti Amandi'' (complete or incomplete) are of Gallican origin, Gaul is commonly considered as place of composition.

Given that in Berlin, SBPK, Hamilton 132 and Paris, BnF, lat. 3846, the oldest extant mss., the ''Collectio Sancti Amandi'' is preceded by the ''[[Collectio Dionysio-Hadriana]]'', there has been some discussion on whether the ''Sancti Amandi'' might initially have been conceived not as a distinct collection, but as a mere supplement to the ''Dionysio-Hadriana'' (cf. Abigail {{Author|Firey}}, Canon Law Studies at Corbie, in: Fälschung als Mittel der Politik? Pseudoisidor im Licht der neuen Forschung. Gedenkschrift für Klaus Zechiel-Eckes, ed. Karl {{Author|Ubl}} and Daniel {{Author|Ziemann}} [2015], 19–80 at 43). This assumption rests on a remark by {{Author|Maassen}}, Geschichte 783, who believed that Paris, BnF, lat. 1455 was a direct or indirect copy of Paris, BnF, lat. 3846. Even though Paris, BnF, lat. 1455 does not contain any traces of the ''Collectio Dionysio-Hadriana'', Maassen's assumption implied that this ms. derived from an exemplar in which the ''Sancti Amandi'' was preceded by the ''Dionysio-Hadriana''. {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] 249f. followed up on this, concluding that the ''Sancti Amandi'' might well have been composed in order to supplement the ''Hadriana''. However, despite its later Pseudo-Isidorian additions, Paris, BnF, lat. 1455 has preserved a couple of features (corrupted passages, inscriptions and explicits) it shares exclusively with the ''Collectio Remensis'', which, as noted above, is one of the formal sources of the ''Sancti Amandi''. As these older features are already omitted or revised in mss. Paris, BnF, lat. 3846 and Berlin, SBPK, Hamilton 132, Maassen's claim of Paris, BnF, lat. 1455 being a direct or indirect copy of Paris, BnF, lat. 3846 can be ruled out. This, to be sure, does not make it impossible that the ''Sancti Amandi'' did, after all, initially serve as a supplement to the ''Dionysio-Hadriana'', but - contrary to Mordek's assumption - there is no positive evidence to support this hypothesis. Furthermore, the fact that the compiler had his collection preceded by a detailed ''capitulatio'', thus outlining its exact contents, makes it rather unlikely that s/he did not conceive of the ''Sancti Amandi'' as a distinct collection.

The ''Collectio Sancti Amandi'' served as a formal source to the ''[[Collectio Bellovacensis]]''. Given that [[Città del Vaticano, BAV, Vat. lat. 3827]], the Codex unicus of this collection, is very close to Paris, BnF, lat. 1455, the fols. 1r-36v of the Vaticanus might well be a direct (?) copy of the respective passages of the Parisinus.
The 12th century [[Collectio canonum II in Paris, BnF, lat. 4280|''Collectio canonum'' in Paris, BnF, lat. 4280]] also draws, among other sources, from the ''Collectio Sancti Amandi''.

==Literature==
See {{Author|Maassen}}, Geschichte pp. {{Maassen|780}}-784; {{Author|Kéry}}, Collections p. {{Kery|84}}-85; Gonzalo {{Author|Martínez Díez}} and Félix {{Author|Rodríguez}}, La colección canónica Hispana vol. 5 (1992), pp. 9-20, Wolfgang Kaiser, Studien zu den frühen merovingischen Rechtssetzungen, ZRG Rom. Abt. 142 (2025), pp. 288-438, at 299-311.

[[Category:Collection saec VIII]]
[[Category:Canonical Collection]]
[[Category:Pre-Gratian Collection]]
[[Category:Pre-Gratian Collection containing papal letters]]
[[Category:Collection not in Clavis database]]
[[Category:Collection in Maassen]]

Registri Ecclesiae Carthaginensis Excerpta

2026-03-16T14:20:52Z

TStueber: added page numbers

{{Infobox collection
| title = Registri Ecclesiae Carthaginensis Excerpta
| alttitle1 = Collectio Concilii Carthaginensis XVII
| alttitle2 = Codex canonum ecclesiae Africanae (Pithou)
| author1 = [[User:TStueber|Till Stüber]]
| wikidata = Q113240962
| normregion = Northern Africa
| century = saec. V
}}

The ''Registri Ecclesiae Carthaginensis Excerpta'' ("Excerpts from the Register of the Church of Carthage") are a small collection of canons from fifth-century North Africa. The modern title was introduced by Charles Munier, whose critical edition ({{Author|Munier}}, Concilia Africae, pp. 173–232) remains the authoritative reference. Earlier scholarship frequently refers to the collection as the ''Codex canonum ecclesiae Africanae'', a designation introduced by early modern editors. In the manuscripts of the ''[[Dionysiana II]]'', the ''Excerpta'' are referred to as ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata''.

The ''Excerpta'' derive from a more extensive register of synodal acts once preserved in the archives of the Church of Carthage in the fifth century. This register contained the proceedings of both general and provincial councils held in North Africa during the episcopate of Aurelius of Carthage (391–430). In his effort to reform and consolidate the African Church, Aurelius convened synods on a regular basis, the acts of which were recorded and arranged chronologically according to the date of each assembly. The register was evidently updated as new synods were convened. Although the original compilation has not survived, its existence is attested through the ''Excerpta'', which transmit one hundred canons, some in abridged form. It is highly probable that the Council of Carthage of 525, held under Vandal rule, still made reference to this register, implying that it remained extant at that time.

==Contents==
That the ''Excerpta'' do not represent the complete register is evident from several editorial remarks that must originate with the epitomator rather than the original compiler. Thus, for example, the text notes that the Synod of Hippo 393 was omitted because its decisions had already appeared “above”, that is, elsewhere in the same manuscript: ''Gesta huius concilii ideo descripta non sunt, quia ea quae ibi statuta sunt, in superioribus probantur inserta'' ({{Author|Munier}}, Concilia Africae, p. 182). Similarly, the proceedings of the Synod of Carthage of June 397 are merely summarized, with an instruction that readers wishing to consult the full acts should refer to the authentic copy: ''Gesta in authenticis qui quaeret inueniet'' ({{Author|Munier}}, Concilia Africae, p. 193). Such annotations demonstrate that the ''Excerpta'' constitute an abridged version, most likely compiled in Carthage itself – the place where the unabridged register was preserved and could be consulted.

Further internal evidence suggests that the epitomator’s intention was to produce a concise yet representative digest of current canonical norms of the African Church, probably for pedagogical use (''ad instructionem studiosorum''; {{Author|Munier}}, Concilia Africae, p. 214).

The ''Excerpta'' preserve material from the records of eighteen synods held between 393 and 419. In some cases, only the location and date of the council are mentioned (e.g., the Synod of Hippo, 8 October 393), while in others a substantial number of canons are transmitted (e.g., Carthage, 1 May 418). The collection addresses a broad range of subjects, including clerical discipline, ecclesiastical procedure, the administration and protection of church property, liturgical observance, and theological matters.

The following table offers an overview of the synods excerpted in the ''Excerpta''. The first column (“Canons”) lists the canon numbers where extant (following the sequence in the ''Dionysiana II'', in which the ''Excerpta'' follow the thirty-three canons of the Synod of Carthage of 25 May 419, and therefore begin with number 34); the second column (“Munier”) provides the corresponding page and line references in Munier’s CCSL edition; and the third (“Synod”) identifies the excerpted church council.

{| class="wikitable"
|'''Canons'''
|'''Munier'''
|'''Synod'''
|-
|–
|p. 182 l. 2–4
|''Prologue „Recitata sunt“''
|-
|–
|p. 182 l. 6–11
|Hippo, 08.10.393
|-
|–
|p. 182 l. 13–18
|Carthage, 16.06.394
|-
|34-56
|p. 182 l. 20 – p. 193 l. 380
|Carthage, 28.08.397
|-
|–
|p. 193 l. 382–386
|Carthage, 26.06.397
|-
|–
|p. 193 l. 388 – p. 194 l. 396
|Carthage, 27.04.399
|-
|57-65
|p. 194 l. 398 – p. 198 l. 558
|Carthage, 16.06.401
|-
|66-85
|p. 198 l. 561 – p. 205 l. 783
|Carthage, 13.09.401
|-
|86-90
|p. 205 l. 785 – p. 208 l. 876
|Mileve, 27.08.402
|-
|91-92
|p. 208 l. 878 – p. 211 l. 996
|Carthage, 25.08.403
|-
|93
|p. 211 l. 998 – p. 214 l. 1088
|Carthage, 16.06.404
|-
|94
|p. 214 l. 1090–1112
|Carthage, 23.08.405
|-
|95-106
|p. 214 l. 1114 – p. 219 l. 1277
|Carthage, 13.06.407
|-
|–
|p. 219 l. 1279–1283
|Carthage, 16.06.408
|-
|–
|p. 219 l. 1285–1291
|Carthage, 13.10.408
|-
|107
|p. 220 l. 1293–1299
|Carthage, 15.06.409
|-
|–
|p. 220 l. 1301–1308
|Carthage, 16.06.410
|-
|108-127
|p. 220 l. 1310 – p. 228 l. 1561
|Carthage, 01.05.418
|-
|128-133
|p. 229 l. 1562 – p. 232 l. 1630
|Carthage, 30.05.419
|}

==Transmission and later reception==
The ''Excerpta'' represent a central witness to the transmission of late antique African synodal law. They served as an important vehicle through which the African conciliar tradition entered both Western and Eastern canonistic corpora. As far as current evidence allows, the entire textual tradition derives from Dionysius Exiguus, who, at the beginning of the sixth century, incorporated the ''Excerpta'' into the second edition of his conciliar collection (''Dionysiana II''). In this collection, the ''Excerpta'' are presented as part of the acts of the Council of Carthage of 419 and are said to have been read and confirmed at the session held on 25 May. The ''Dionysiana II'' thus introduces the ''Excerpta'' with a brief prologue: ''Recitata sunt etiam in ista synodo'' [i.e., the session of 25 May] ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.''

As {{Author|Cross}}, History and Fiction p. 239, following {{Author|Schwartz}}, Kanonessammlungen p. 71 n. 1, has demonstrated, this claim cannot correspond to historical reality. As the table above shows, the ''Excerpta'' include the canons of the second synodal meeting of 30 May 419 – material that could not possibly have been read aloud five days earlier. The attribution to the Council of 419 is therefore a literary fiction introduced by Dionysius Exiguus. This fictional framing, however, does not diminish the historical value of the ''Excerpta'', which transmit authentic canons of the African councils.

Whether or not the ''Excerpta'' were formally confirmed in 419, there remains a clear chronological connection with the synod of that year. As can be inferred from the later use of the register at the Council of Carthage in 525, the ''Excerpta'' reflect the register in the form it had assumed between 419 and 421; subsequent synods are not cited (cf. {{Author|Stüber}}, “History and Fiction”).

Through the mediation of the ''Dionysiana II'', the ''Excerpta'' entered a wide range of medieval Latin canonical collections. They appear not only in the ''[[Dionysio-Hadriana]]'' and the ''[[Collectio Dionysiana Bobiensis]]'', but also in older Gallic compilations such as the ''[[Collectio Albigensis]]'', ''[[Collectio Burgundiana]]'' (prologue only), ''[[Collectio Diessensis]]'', ''[[Collectio Lugdunensis]]'', and ''[[Collectio Remensis]]''. Their influence extended as well to Visigothic Spain, as attested by the ''[[Epitome Hispana]]'' (or rather its source, the ''Liber Complutensis'') and the ''[[Collectio Hispana]]''. The ''Excerpta'' were also quoted in numerous systematic canonical collections, including [[Cresconius, Concordia canonum]], the ''[[Collectio Vetus Gallica]]'', the ''[[Collectio Hibernensis]]'', the ''[[Collectio Dacheriana]]'', the ''[[Quadripartitus]]'', [[Regino of Prüm, Libri duo]], Burchard of Worms’s ''[[Liber decretorum]]'', and, eventually, [[Gratian, Concordia discordantium canonum]].

The ''Excerpta'' likewise achieved significant diffusion in the Eastern Church and in some Oriental Orthodox Churches, such as the Coptic and Georgian Churches. Together with the acts of the Council of Carthage of 419 (also derived from the ''Dionysiana II''), they were translated into Greek and incorporated into the ''[[Syntagma XIV titulorum]]'', compiled in Constantinople around 580. Their authority was later confirmed by the ''Concilium Quinisextum'' (Council in Trullo) in 691/692, which ensured their continued transmission and integration into subsequent canonical collections.

==Literature==
Frank Lesley {{Author|Cross}}, History and Fiction in the African Canons, in: The Journal of Theological Studies 12.2 (1961), pp. 227-247; Charles {{Author|Munier}}, Vers une édition nouvelle des Conciles Africains (345-525), in: Revue d’études augustiniennes et patristiques 18 (1972), pp. 249–259; Charles {{Author|Munier}}, La tradition littéraire des canons africains (345–525), in: RechAug 10 (1975), pp. 3–22; Heinz {{Author|Ohme}}, Sources of the Greek Canon Law to the Quinisext Council (691/2). Councils and Church Fathers, in: Wilfried Hartmann / Kenneth Pennington (eds.), The History of Byzantine and Eastern Canon Law to 1500 (History of Medieval Canon Law), Washington D.C. 2012, pp. 24–114; Till {{Author|Stüber}}, “History and fiction” revisited. Zur Überlieferung der karthagischen Synode vom Mai 419, in: Annales Historiae Conciliorum 54.1 (2024), pp. 135-162.

[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]

Berlin, SBPK, Phill. 1743

2026-03-02T09:08:50Z

TStueber: fixed typos

{{ Infobox manuscript
| library = Berlin, SBPK
| shelfmark = Phill. 1743
| century = saec. VIII2/2
| provenance = Bourges; Saint-Remi at Reims
| location = Bourges (Kéry)
| normregion = Northern France
| clanumber = [https://elmss.nuigalway.ie/catalogue/1520 CLA VIII 1060]
| bischoffnumber = 419a on p. 88
| coll = Collectio Remensis
| digitalimages = not online as of October 2025
| descriptionat = [https://resolver.staatsbibliothek-berlin.de/HSP0003FE2400000000 HSP]
| descriptionat2 = [https://capitularia.uni-koeln.de/mss/berlin-sb-phill-1743/ capitularia.uni-koeln.de]
| author1 = [[User:TStueber|Till Stüber]]
}}

Codex unicus of the so-called ''[[Collectio Remensis]]'', or, more fittingly, “Sammlung der Hs. von Rheims” ({{Author|Maassen}}, Geschichte). According to David Ganz, building on earlier results by Bernhard Bischoff, the codex was written by a collective of scribes in the “middle third of the 8th century” in the episcopal scriptorium of the bishopric of Bourges (Eber et al. 2022). The codex belonged to the monastery of St-Remi-de-Reims from the ninth (or eighth?) century onward.

==Codicology==
The ms. contains 301 folios; these measure 315 x 210 mm each, the text, which is written in a Merovingian minuscule cursive, is laid out in two columns. As is seen from the numbering of the quires, the first three quires are lost (the lost beginning might very well have contained, among other documents, the canons of Nicea, probably in the version found in the ''[[Corpus canonum Africano-Romanum|Corpus Africano-Romanum]]''). The end of the ms. is also heavily damaged, from fol. 292 onward, textual losses are getting more severe on each folio, consequently the last documents (viz. the Paris edict of Chlothar II, the Paris synod from 614 and a ''synodus incerto loco'' postdating the Paris synod) are only partially readable.

==Contents==
The manuscript contains four sections:

#The ''Collectio Remensis'' on fol. 1r-276r.
#a dossier on the Three Chapter Controversy on fol. 276r-287v (ed. Schwartz, Vigiliusbriefe) and the ''Gesta de nomine Acacii'' (fol. 287v-291v) (ed. Günther, Avellana),
#the book list of the ''Decretum Gelasianum'', a papal catalogue, and the ''Notitia Galliarum'', and
#a dossier of texts only added in the seventh century, including legislation of Chlothar II

In several places in the mss., e.g. on fols. 19va, 273ra or 276rb, Tironian notes are to be found. During the Carolingian period, monks from St-Remi compared the contents of the ms. meticulously to other codices from their library, which can be seen from numerous corrections to the text, but also from marginal remarks, such as: ''haec epistola non abetur in aliis quodicibus'' (fol. 171va) or ''hoc cap(itulum) u(e)l h(aec) sententia minus e(st) in aliis codicib(us) n(ost)ris'' (fol. 8rb). Specific scribal references to Rheims are found on fol. 294v, where the name of Pope Symmachus is supplemented by the information that under his pontificate ''s(an)c(tu)s Remigius claruisset Rem(ensi)s ep(iscopu)s'', on fol. 34ra in the subscriptions of the council of Arles 314, where a Carolingian scribe added: ''NOTA Betausiu(m) ep(iscopu)m Remo(rum) te(m)p(o)r(e) C(on)stant(in)i imp(erator)is et Siluestri papę fuisse'', or on fol. 159r, where the name of one Bishop Egidius is (erroneously) supplemented by the comment that he was the bishop of Reims.

==Links==
*A digitized version is planned to be made available online on https://digital.staatsbibliothek-berlin.de
*description https://capitularia.uni-koeln.de/en/mss/berlin-sb-phill-1743/
*CLA 8, Nr. 1060 https://elmss.nuigalway.ie/catalogue/1520
*Note that the HSP has an entry for the mansucript but (as of late 2025) does not provide meaningful information or link to the catalogues.

==Literature==
Older literature is listed in {{Author|Kéry}}, Collections p. {{Kery|50}}. On the paleographical features of the ms., see Michael Eber, Stefan Esders, David Ganz and Till Stüber, Selection and Presentation of Texts in Early Medieval Canon Law Collections. Approaching the Codex Remensis (Berlin, Staatsbibliothek, Phill. 1743), in: Creative Selection between Emending and Forming Medieval Memory, ed. Sebastian Scholz and Gerald Schwedler (Millennium-Studien 96, 2022), 105–136 at 109-111. https://doi.org/10.1515/9783110757279-008

{{DEFAULTSORT:Berlin, SBPK, Phill. 01743}}

[[Category:Manuscript]]
[[Category:HSP issues]]
[[Category:Latin Manuscript]]
[[Category:Manuscript from Bourges]]
[[Category:Manuscript from Northern France]]
[[Category:Manuscript in Berlin, SBPK]]
[[Category:Manuscript not digitized]]
[[Category:Manuscript of Collectio Remensis]]
[[Category:Manuscript of early papal letters]]
[[Category:Manuscript saec VIII]]
[[Category:MSS Digitization wishlist]]

Wien, ÖNB, Cod. 2141

2026-02-06T18:12:44Z

TStueber: fixed typo

{{ Infobox manuscript
| library = Wien, ÖNB
| shelfmark = Cod. 2141
| century = saec. VIII-IX
| provenance = Lorsch Abbey
| normregion = Western Germany
| specificregion = Region around Lorsch
| biblissima = Q278520
| clanumber = [https://elmss.nuigalway.ie/catalogue/227 CLA X 1505]
| bischoffnumber = 7218 on p. 491
| coll = Collectio Quesnelliana
| coll2 = Corpus canonum Africano-Romanum
| digitalimages = [https://doi.org/10.11588/diglit.7474#0005 doi.org] (bibliotheca-laureshamensis-digital.de)
| descriptionat = [https://bibliotheca-laureshamensis-digital.de/view/onb_cod2141/0003/image,info bibliotheca-laureshamensis-digital.de]
| descriptionat2 = [https://www.ub.uni-heidelberg.de/digi-pdf-katalogisate/sammlung50/werk/pdf/onb_cod2141.pdf ub.uni-heidelberg.de]
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:TStueber|Till Stüber]]
| biblissimaportail = mdata98e301b862202a8965cf810d781cc7e141041282
}}

'''Wien, ÖNB, Cod. 2141''' is a partial copy of the ''[[Collectio Quesnelliana]]''.

==Description==
The codex of 171 folios was written in long lines by several hands, "perhaps" ({{Author|Bischoff}}) or "manifestly" (CLA) at Lorsch. It is dated saec. VIII/IX (CLA, {{Author|Bischoff}}) or "about 780" ({{Author|Kéry}}). According to {{Author|Elliot}}, [https://www.academia.edu/4591285/Canon_Law_Collections_in_England_ca_600_1066_The_Manuscript_Evidence Canon Law] p. 122 it comes from the same scriptorium as [[Wien, ÖNB, Cod. 2147]]. Both {{Author|McKitterick}} (as cited by {{Author|Elliot}}) and {{Author|Kautz}} have highlighted insular influence.

==Mending the ''Quesnelliana''==
Because their exemplar was incomplete, the scribes supplemented the ''Quesnelliana'' using a copy of the ''[[Corpus canonum Africano-Romanum]]'' (on fol. 98v-101v and 103v-115v). The documents taken from the ''Corpus canonum Africano-Romanum'' are the synods of Antioch (partial), Laodicaea, Constantinople and Carthage 419. According to {{author|Turner}}, the exemplar these texts were copied from was closer to the archetype of the ''Corpus canonum'' than the more complete manuscripts [[München, BSB, Clm 6243]] and [[Würzburg, Universitätsbibliothek, M.p.th.f. 146]]. See below for fol. 106r-115v.

==Contents==
The following table shows the contents of the manuscript, indicating for each document whether it was copied from the ''Quesnelliana'' or the ''Corpus canonum Africano-Romanum'' (CCAR). The numbering of the Quesnelliana chapters is taken from the contents list of {{Author|Elliot}}, [https://www.academia.edu/4591285/Canon_Law_Collections_in_England_ca_600_1066_The_Manuscript_Evidence Canon Law] pp. 214-218.

Note that the synod of Antioch represents a combination of both collections: on fol. 98v, in the midst of canon 1 of Antioch, the ''Quesnelliana'' text breaks off at ''uel presbyter uel diaconus'' (presumably due to a lacuna in the exemplar). With lighter ink, the scribe continues in the same line with the wording of the ''Corpus canonum Africano-Romanum'': ''post hanc definitionem ausus'' etc.

{| class="wikitable"
|'''No.'''
|'''Contents'''
|'''Folios'''
|'''Quesnelliana'''
|'''CCAR'''
|-
|1
|Nicaea 325 – Creed
|1r
|1a
|
|-
|2
|Nicaea 325 – subscriptions
|1r–2r
|1b
|
|-
|3
|Nicaea 325 – Short preface „Cum convenisset“
|2r
|1c
|
|-
|4
|Nicaea 325 – canons (Isidoriana)
|2r–3v
|1d
|
|-
|5
|Serdica 342
|3v–6v
|1e
|
|-
|6
|Carthage 397 – Praefatio / Breviarium Hipponense
|6v–10r
|2
|
|-
|7
|Ancyra 314 (Isidoriana)
|10r-12r
|3
|
|-
|8
|Neocaesarea 314/5 (Isidoriana)
|12v–13r
|4
|
|-
|9
|Gangra 340/1 (Isidoriana)
|13r–14v
|5
|
|-
|10
|Carthage 416 – synodal letter „Cum ex more“
|14v–15v
|6
|
|-
|11
|Innocent I „In requirendis Dei“ (J3 708)
|15v–17r
|7
|
|-
|12
|Mileve 416 – synodal letter „Quia te Dominus“
|17r–v
|8
|
|-
|13
|Innocent I „Inter ceteras Romanae“ (J3 709)
|18r–v
|9
|
|-
|14
|Letter of African bishops to Innocent I „De conciliis“
|18v–22r
|10
|
|-
|15
|Innocent I „Fraternitatis vestrae“ (J3 710)
|22r–23r
|11
|
|-
|16
|Innocent I „In familiaribus scriptis“ (J3 711)
|23r
|12
|
|-
|17
|Carthage 418
|23r–24r
|13
|
|-
|18
|Rescript of Honorius and Theodosius II „Ad conturbandam“
|24r–v
|14
|
|-
|19
|Edict of the PPO Palladius „In Pelagium“
|25r
|15
|
|-
|20
|Honorius and Theodosius II to Aurelius of Carthage „Dudum quidem“
|25r
|16
|
|-
|21
|Aurelius of Carthage „Dilectissimis“
|25r–v
|17
|
|-
|22
|Augustinus of Hippo „Tandem aliquando“ – Auszug
|25v–26r
|18
|
|-
|23
|Constitution of Constantius III „Quae cum praeteritae“
|26r–v
|19
|
|-
|24
|Edict of PVR Volusianus „Hactenus Caelestium“
|26v
|20
|
|-
|25
|Innocent I „Consulenti tibi“ (J3 675)
|26v–28r
|21
|
|-
|26
|Innocent I „Magna me gratulatio“ (J3 691)
|28r–30r
|22
|
|-
|27
|Innocent I „Si instituta“ (J3 701)
|30r–31v
|23
|
|-
|28
|Innocent I „Etsi tibi“ (J3 665)
|31v–33v
|24
|
|-
|29
|Chalcedon 451 (Prisca)
|33v–37v
|25
|
|-
|30
|Constitution of Valentinian III and Marcian „Tandem aliquando“
|37v–38r
|26
|
|-
|31
|Constitution of Marcian „Venerabilem catholicae“
|38r–v
|27
|
|-
|32
|Constitution of Marcian „Licet iam sacratissima“
|38v–40r
|28
|
|-
|33
|Siricius „Directa“ (J3 605)
|40r–43r
|29
|
|-
|34
|Siricius „Optarem semper“ (J3 613)
|43r–44r
|30
|
|-
|35
|Ambrosius of Milan „Recognovimus“
|44r–45v
|31
|
|-
|36
|Zosimus “Exigit dilectio” (J3 745)
|45v–46v
|32
|
|-
|37
|Zosimus “Ex relatione fratris” (J3 750)
|46v–47r
|33
|
|-
|38
|Boniface I „Difficile quidem“ (J3 790)
|47r–v
|34
|
|-
|39
|Celestine I „Cuperemus quidem“ (J3 821)
|47v–49r
|35
|
|-
|40
|Celestine I „Nulli sacerdotum“ (J3 823)
|49r–v
|36
|
|-
|41
|Expositio fidei „Nos patrem“
|49v
|37
|
|-
|42
|Confessio Faustini presbyteri „Sufficiebat“
|49v–50r
|38
|
|-
|43
|De fide Nicaena
|50r–v
|39
|
|-
|44
|Libellus Augustini de fide catholica
|50v–51r
|40
|
|-
|45
|Leo I „Promisisse me“ (J3 1092) – appendix
|51r–54v
|41
|
|-
|46
|Constantinople 448
|54v–57v
|42
|
|-
|47
|Narrationis ordo de pravitate Dioscori Alexandrini
|57v–58v
|43
|
|-
|48
|Simplicius „Cogitationum ferias“ (J3 1191)
|59r
|44
|
|-
|49
|Acacius of Constantinople „Sollicitudinem omnium“
|59r–v
|45
|
|-
|50
|Felix III „Multarum transgressionum“ (J3 1214)
|59v–60r
|46
|
|-
|51
|Gelasius I “Ne forte quod” (J3 1360)
|60v–65r
|47
|
|-
|52
|Gelasius I “Ego quoque mente” (J3 1256)
|65r–67r
|48
|
|-
|53
|Gelasius I „Famuli vestrae pietatis“ (J3 1277)
|67r–70v
|49
|
|-
|54
|Gelasius I „Valde mirati sumus“ (J3 1278)
|70v–75v
|50
|
|-
|55
|Gelasius I „Quod ergo isti“ (J3 1311)
|75v–81r
|51
|
|-
|56
|Athanasius of Alexandria „Ego quidem“
|81r–85r
|52
|
|-
|57
|Cyril of Alexandria „Laetentur caeli“
|85r–87r
|53a
|
|-
|58
|Formula libelli fidei „Ego ille“
|87r–v
|53b
|
|-
|59
|Ordo gestorum of the Council of Chalcedon 451
|78v–89v
|54
|
|-
|60
|Damasus I „Per ipsum filium“ (J3 557)
|89v–90r
|55a
|
|-
|61
|Rome 378
|90r–91r
|55b
|
|-
|62
|Milan 451 – synodal letter „Reversis Domino“
|91r–92r
|56
|
|-
|63
|Arles 451 – synodal letter „Perlata ad nos“
|92r–93v
|57
|
|-
|64
|Gelasius I “Necessaria rerum” (J3 1270)
|93v–98r
|58
|
|-
|65
|Antioch 328 (Isidoriana)
|98r–101v
|59
|X
|-
|66
|Telepte 418
|102r–103r
|62
|
|-
|67
|Regula formatarum
|103r–v
|63
|
|-
|68
|Laodicea 325/82 (Isidoriana)
|103v–105v
|[60]
|X
|-
|69
|Constantinople 381 (Isidoriana)
|105v–106r
|[61]
|X
|-
|70a
|Carthage 419 – protocol of 25 May
|106r–108r
|–
|X
|-
|70b
|Carthage 419 – Nicene creed (Caeciliani)
|108r
|–
|X
|-
|70c
|Carthage 419 – canons of Nicaea (Caeciliani)
|108r–110v
|–
|X
|-
|70d
|Carthage 419 – canons of 25 May
|110v–113v
|–
|X
|-
|70e
|Carthage 419 – subscriptions of 25 May
|113v–114r
|–
|X
|-
|70f
|Carthage 419 – synodal letter „Quoniam Domino“
|114r–115v
|–
|X
|-
|71
|Clement I „Notum tibi facio“ (J3 †26)
|116r–120r
|64
|
|-
|72
|Ceretius, Salonius, Veranus „Recensita epistola“
|120r–v
|65
|
|-
|73
|Cyril of Alexandria „Comperi quosdam“
|120v–122r
|66
|
|-
|74
|Leo I „Promisisse me“ (J3 1092) – with appendix
|122r–129r
|67
|
|-
|75
|Leo I „Acceptis dilectionis tuae“ (J3 1041)
|129r–130r
|68
|
|-
|76
|Leo I „Lectis dilectionis tuae“ (J3 934)
|130r–133v
|69
|
|-
|77
|Leo I „Sollicitudinis quidem tuae“ (J3 1017)
|134r–v
|70
|
|-
|78
|Leo I „Quam laudabiliter pro“ (J3 919)
|134v–139v
|71
|
|-
|79
|Leo I „Epistolas fraternitatis“ (J3 1098)
|139v–142r
|72
|
|-
|80
|Leo I „Quanta fraternitati“ (J3 918)
|142r–144v
|73
|
|-
|81
|Leo I „Regressus ad nos“ (J3 1086)
|144v–145v
|74
|
|-
|82
|Leo I „Lectis fraternitatis“ (J3 924)
|145v–146r
|75
|
|-
|83
|Leo I „Ut nobis gratulationem“ (J3 903)
|146r–147r
|76
|
|-
|84
|Leo I „In consortium vos“ (J3 908)
|147r–v
|77
|
|-
|85
|Leo I „Divinis praeceptis“ (J3 922)
|147v–149v
|78
|
|-
|86
|Leo I „Quantum praesidii“ (J3 936)
|150r–151r
|79
|
|-
|87
|Leo I „Licet de his“ (J3 967)
|151r–152v
|80
|
|-
|88
|Leo I „Sollicitudini meae quam“ (J3 1035)
|152v–155v
|81
|
|-
|89
|Leo I „Relatione sancti fratris“ (J3 897)
|155v–156r
|82
|
|-
|90
|Leo I „Lectis fraternitatis“ (J3 898)
|156r–v
|83
|
|-
|91
|Leo I „Cum de ordinationibus“ (J3 916)
|156v–158v
|84
|
|-
|92
|Leo I „Religiosa clementissimi“ (J3 938)
|158v–159r
|85
|
|-
|93
|Leo I „Litteris clementiae“ (J3 954)
|159r–160r
|86
|
|-
|94
|Leo I „Si epistolae quae“ (J3 955)
|160r–v
|87
|
|-
|95
|Leo I „Licet per nostros“ (J3 940)
|160v–162r
|88
|
|-
|96
|Leo I „Quantum rebus“ (J3 935)
|162r
|89
|
|-
|97
|Leo I „Magno munere“ (J3 1013)
|162r–163v
|90
|
|-
|98
|Leo I „Manifestato sicut“ (J3 1015)
|163v–164v
|91
|
|-
|99
|Leo I „Omnem quidem“ (J3 1024)
|164v–165r
|92
|
|-
|100
|Leo I „Diligentiam necessariae“ (J3 1081)
|165r–v
|93
|
|-
|101
|Leo I „Multo gaudio mens“ (J3 1089)
|165v–167r
|94
|
|-
|102
|Leo I „Lectis dilectionis“ (J3 1091)
|167r–v
|95
|
|-
|103
|Leo I „Si firmo incommutabilique“ (J3 1048)
|167v–168r
|96
|
|-
|104
|Leo I „Optaveram quidem“ (J3 1000)
|168r–v
|97
|
|-
|105
|Leo I „Iudicium nostrum quod“ (J3 925)
|168v–169v
|98
|
|-
|106
|Isidore of Seville „Veniente ad nos“
|170r–171r
|–
|
|}
Note that {{Author|Maassen}}, Geschichte p. {{Maassen|12}} suggests that the Nicaean canons at the beginning were not part of the ''Quesnelliana'' proper but an addition („vor der Quesnel’schen Sammlung“) peculiar to the Vienna copy, just like the 419 canons (ibidem p. {{Maassen|9}}).

==Literature==
{{Author|Maassen}}, Geschichte pp. {{Maassen|12}}, {{Maassen|487}}. – CLA 10, no. 1505, p. 20 and p. 49; CLA Suppl. p. 66. – {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] p. 10 including n. 38. – {{Author|Kéry}}, Collections p. {{Kéry|28}}. – {{Author|Elliot}}, [https://www.academia.edu/4591285/Canon_Law_Collections_in_England_ca_600_1066_The_Manuscript_Evidence Canon Law] pp. 122-123, 214-218 (his '''D11''').

{{DEFAULTSORT:Wien, ÖNB, Cod. 02141}}

[[Category:Manuscript]]
[[Category:Digitized Manuscript]]
[[Category:Latin Manuscript]]
[[Category:Manuscript from Western Germany]]
[[Category:Manuscript in Wien, ÖNB]]
[[Category:Manuscript of Collectio Quesnelliana]]
[[Category:Manuscript of early papal letters]]
[[Category:Manuscript saec IX]]
[[Category:Manuscript saec VIII]]

München, BSB, Clm 6245

2026-01-24T16:22:07Z

TStueber: added Ubl 2014

{{ Infobox manuscript
| library = München, BSB
| shelfmark = Clm 6245
| olim = Fris. 45
| olim2 = B.K.1
| century = saec. X2 (part I)
| century2 = saec. IX3/4 (part II)
| provenance = Freising
| location = Freising
| normregion = Southern Germany
| specificregion = Carinthia (Collectio XXX capitulorum)
| coll = Pseudo-Remedius of Chur, Collectio canonum
| coll2 = [[Pseudoisidore, False Decretals]] (excerpts of)
| coll3 = Collectio XXX capitulorum
| coll4 = Regino of Prüm, Libri duo
| coll5 = The Freising Collection of Canonical Materials
| coll6 = Collectio Hibernensis
| digitalimages = [https://www.digitale-sammlungen.de/view/bsb00065378 BSB]
| descriptionat = [https://mdz-nbn-resolving.de/details:bsb00065378 BSB]
| descriptionat2 = [https://resolver.staatsbibliothek-berlin.de/HSP0004AA1800000000 HSP] (links to Glauche catalogue)
| author1 = [[User:Bruno Schalekamp|Bruno Schalekamp]]
| author2 = [[User:Christof Rolker|Christof Rolker]]
| author3 = [[User:Clemens Radl|Clemens Radl]]
}}

'''München, BSB, Clm 6245''' is a late ninth to late tenth-century composite manuscript of 124 folios in 1 col. (fols. 1r-30v, 57r-78v, and 142v) and 2 cols. (fols. 31r-56v and 79r-124r) (250 x 210 mm) and made of parchment. Its codicological composition reads as follows: 21 quires, divided in two independent parts (part I: fols. 1-78; part II: fols. 79-124): I2 + IV10 + II14 + 2 x IV30; I32 + 3 x IV56; (III – 2)60 + 2 x (II – 1)66 + I68 + (II – 1)71 + (III + [I – 1])78; (IV – 1)85 + 4 x IV117 + (IV – 1)124; quires signatures start at I85 until V117, with signature III missing. Modern folio numbering in Arabic numerals are found on the recto side of each folio in a modern hand. Part I was written by two main hands, with various later additions by different hands, all in Caroline minuscule. Part II was written in one hand in Caroline minuscule according to {{Author|Bischoff}}. The manuscript's origins can be traced to Freising according to {{Author|Glauche}} and {{Author|Reynolds}}, and its provenance is from the Cathedral Chapter of Freising based on the bookplate included in its front cover and its Ottonian binding.

==Contents==
München Clm 6245 is a medium-sized codex and contains mostly canonical material. A chunk of this material is taken up by [[Pseudo-Remedius of Chur, Collectio canonum]], followed by (some excerpts of) [[Pseudoisidore]], the ''[[Collectio XXX capitulorum]]'', and some very short excerpts of the ''[[Collectio Dionysio-Hadriana]]''. While this might imply these collections take up the dominant amount of space in the codex, the opposite is true. Interestingly, the manuscript mostly consists of a large and diverse corpus of various excerpts from papal and episcopal epistles and decretals, as well as 'secular' law such as the ''Lex Baiuvariorum'' and the ''Codex Theodosianus'', conciliar works and their canons, a list of Old German unknown names, a section of Pseudo-Methodius, a Freising sermon, excerpts of Regino of Prüm's canonical work, chapters of and a glossary on Martianus Capella, among others. The complete manuscript, therefore, is hard to pinpoint, as it contains such a large and diverse combination of written works.

[[File:München.BSB.Clm6245.fol.79.jpg|thumb|Fol. 79r of the manuscript, showing the beginning of [[Pseudo-Remedius of Chur, Collectio canonum]]]] The codex has been preserved moderately well and has sustained some minor damage, as some parts have been cut out and water damage has had impact on its readability. Originally, the parchment seems to have been of high quality and the many red colored capitals indicate deliberate planning and ruling for the penning of the various included works. More striking, however, it seems to have endured some study by interested readers. The corners of folios are littered with black spots from fingers by those that regularly went through this work. Furthermore, only minor ''marginalia'', except for some added complete texts, or corrections in the base text can be found. It is therefore rather unclear how the life of this manuscript must have looked like and might benefit from more in depth study.

{| class="wikitable"
|+
! style="width:2cm" |folios
!texts
|-
|
|Front cover
|-
|1r
|Excerpt of epistle of pope Gelasian I to the bishops of Sicily, titled ''De tricennali prescriptione Gelasii papae''. Also includes the first canon of the Council of Trebur (895)
|-
|1r-v
|Excerpt of decretal of Innocent I to Florentius, bishop of Trebur
|-
|1v
|Old German list of unknown names
|-
|2r
|''Lex Baiuuariorum'', first title, chapters 8-9
|-
|2v
|18th canon of the Council of Arles (813). Also includes an excerpt of the ''Paenitentiale Theodori''
|-
|3r
|Excerpt of Isidore de Seville's ''Etymologiae'', book 9, chapter 7, titles 27-30
|-
|3v-7v
|Epistle of pope Nicholas I (no. 156) to Charles, archbishop of Mainz
|-
|7v-9r
|Epistle of pope Nicholas I (no. 138) to Solomon I, bishop of Constance
|-
|9v-13r
|Capitulary for the Jews. Includes canons 73 and 74 of the council of Meaux-Paris (845/846)
|-
|13r
|Excerpts of a decretal of pope Innocent I and of the eighth canon of the capitulary of Worms (828)
|-
|13v
|Pseudo-Bede's ''Expositio in euangelium Matthaei'', book 3, chapter 19
|-
|14r-v
|Biblical excerpts. Including Matthew 19:3-6 and 9, Maccabees 10:2-12, and Luke 16:18. Ends with various unidentified excerpts, titled ''Iudicialis sententia contra contemptores''
|-
|15r-30v
|Hrabanus Maurus’ epistle and canons of the Council of Mainz (847).
|-
|31ra
|Short glossary on Martianus Capella
|-
|31ra-b
|''Capitulum de sacrilegis''
|-
|31b
|119th canon of the sixth Council of Carthage (419)
|-
|31va-32vb and 34ra-56ra
|Various canons of the council of Trebur (895).
|-
|32vb
|Excerpt of Martianus Capella's ''De nuptiis Philologiae et Mercurii'', book 5, chapter 452
|-
|33ra
|Short glossary on ''sacrilegium'' and ''furtum''
|-
|33ra-vb
|Various short excerpts from the ''[[Collectio Dionysio-Hadriana]]''. Including an excerpt of the ''Canones apostolorum'' and decretal of pope Leo I
|-
|56ra-vb
|Defensor Ligugé's ''Liber scintillarum'', chapter 29
|-
|56vb
|Old German list of unknown names
|-
|57r
|The second half of the 30th and the complete 31st canon of the Council of Mainz (847)
|-
|57v-58r
|Various excerpts of councils, decretals and epistles. Including the fifteenth canon of the Council of Rome (743) organised by pope Zachary, an epistle of pope Gregory the Great to St. Boniface, and Isidore de Seville’s ''Etymologiae'', book 7, chapter 30
|-
|58r-59v
|Excerpts of [[Pseudoisidore]]'s False Decretals
|-
|59v-62r
|''[[Collectio XXX capitulorum]]'', chapters I-II, X-XI, XIIII, XVII, XVIII, XXII, and XXVIII
|-
|62r
|Blank page
|-
|63r
|Pseudo-Methodius's ''Revelationes'', last section
|-
|63v-70r
|A Freising synodical sermon
|-
|70r-v
|An unknown text on the non-punishment of crimes in during political turmoil and the non-jurisdiction of the clergy, titled ''Ammonitio de cotidiana et preuissima oratione mane et uespere''
|-
|70v
|The third canon of the Council of Mainz (852) and 22nd canon of the Council of Trebur (895)
|-
|71r-74v and 76r-78r
|Excerpts of [[Pseudoisidore]]'s ''Liber de numeris''
|-
|74v-75r
|The 42nd canon of the Council of Trebur (895) and (alleged) 33rd canon of the Council of Ancyra
|-
|75r
|[[Regino of Prüm, Libri duo]], book 2, chapter 143. Also includes a chapter of the ''Codex Theodosianus'', CTh.9.7.2, ''interpretatio''
|-
|78r-v
|Excerpt of a decretal of pope Leo I
|-
|78v
|25th canon of the Council of Hohenaltheim (916)
|-
|79ra-124rb
|[[Pseudo-Remedius of Chur, Collectio canonum]]
|-
|124v
|''Quaestiones synodales Frisingenses'', addendum
|-
|
|Back cover
|}

==Literature==
Bischoff, ''Schreibschulen'' Vol. 1 (1960), p. 126-127; Glauche, ''Die Pergamenthandschriften'' (2000), p. 80-87; {{Author|Kéry}}, ''Canonical Collections'' (1999), pp. {{Kéry|76}}, {{Kéry|81}}, {{Kéry|184}}-185; Krause, ‘Die Acten der Triburer Synode 895’ (1892), p. 289-292; {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] p. 259; Reynolds, ''Law and Liturgy'' (1994), p. 115 (IV); Sdralek, ‘Handschriftlich-kritische Untersuchungen’ (1882), p. 188-190; Schneider, ‘Eine Freisinger Synodalpredigt’ (1991), p. 107-115; Ubl, ‘Bischöfe und Laien auf dem Konzil von Tribur 895. Zur Politisierung der Ehe in der Karolingerzeit‘, in: DA 70 (2014), p. 143–161, at 151-153.

An edition of the ''[[Collectio XXX capitulorum]]'' is currently being prepared by Sven Meeder, Gideon de Jong, and Bruno Schalekamp.

{{DEFAULTSORT:München, BSB, Clm 06245}}

[[Category:Manuscript]]
[[Category:Composite Manuscript]]
[[Category:Digitized Manuscript]]
[[Category:Excerpt of HI]]
[[Category:Latin Manuscript]]
[[Category:Manuscript from Carinthia]]
[[Category:Manuscript from Freising]]
[[Category:Manuscript from Southern Germany]]
[[Category:Manuscript in München, BSB]]
[[Category:Manuscript of Collectio XXX capitulorum]]
[[Category:Manuscript of HI]]
[[Category:Manuscript of PS]]
[[Category:Manuscript of RP]]
[[Category:Manuscript of The Freising Collection of Canonical Materials]]
[[Category:Manuscript saec IX]]
[[Category:Manuscript saec X]]

Collectio Theodosii diaconi

2026-01-10T18:26:44Z

TStueber: added italics

{{Infobox collection|title = Collectio Theodosii diaconi|alttitle = Sammlung des Theodosius Diaconus|alttitle1 = Sammlung der Veroneser Handschrift|alttitle2 = Sammlung des Cod. Veronensis LX|alttitle3 = Collectio Veronensis in Verona, BC, LX (58)|author1 = [[User:Christof Rolker|Christof Rolker]]|century = saec. IV|location = Alexandria|normregion = Northern Africa|mss = one|wikidata=Q135527932|structure=chronological}}

A chronologically arranged collection of conciliar canons including letters sent to Boniface I and Celestine I. Its date and place of origin are under dispute; Maassen argued for Italy in the seventh century, but Ohme proposed Alexandria in the 360s. It is extant only in [[Verona, Biblioteca Capitolare, LX (58)]] (and [[Roma, Biblioteca Casanatense, 378]] ?).

A 12th c hand corrected the text, according to Maassen p. {{Maassen|546}} probably from the [[Collectio Vaticana in Vat. lat. 1342]].

Maassen treats the [[Collectio canonum II in Paris, BnF, lat. 3858C]], the ''Collectio Theodosii diaconi'', and the [[Collectio Wirceburgensis]] as three similar collections all containing conciliar canons (plus papal letters as far as they relate to the same councils).

==Edition==
{{Author|Schwartz}}, Sammlung des Cod. Veronensis LX (1936) at 19-23, online at https://doi.org/10.1515/zntw.1936.35.1.1.

==Literature==
{{Author|Maassen}}, Geschichte pp. {{Maassen|10}} and {{Maassen|546}}-551. – {{Author|Schwartz}}, Sammlung des Cod. Veronensis LX. – {{Author|Kéry}}, Collections p. {{Kery|38}}. – {{Author|Ohme}}, Greek Canon Law pp. 887.

[[Category:Collection from Northern Africa]]
[[Category:Collection saec IV]]
[[Category:Canonical Collection]]
[[Category:Pre-Gratian Collection]]
[[Category:Pre-Gratian Collection containing papal letters]]
[[Category:Collection not in Clavis database]]
[[Category:Collection not in Kery]]
[[Category:Correction to Kery]]
[[Category:Collection in Maassen]]

Collectio Sancti Amandi

2025-12-31T00:47:58Z

TStueber:

{{Infobox collection
| century = saec. VIII
| title = Collectio Sancti Amandi
| alttitle1 = Sammlung der Handschrift von Saint-Amand
| author1 = [[User:TStueber|Till Stüber]]
|wikidata=Q135511204|mss=some (2–9)|normregion=Unknown}}

This chronologically arranged collection mainly consists of Gallican (27 documents) and Spanish (17 documents) Church councils. In addition, it contains the [[Capitula_Martini|''Capitula Martini'']], the ''Sententiae quae in ueteribus exemplaribus conciliorum non habentur'' (which in mss. of the ''Hispana'' go by the name and authority of the council of Agde) and the ''[[Statuta ecclesiae antiqua]]''. The earliest document is the synod of Elvira ca. 300, the youngest the 11th synod of Toledo 675. The collection has not been edited, but its manuscripts have partly been used by {{Author|Munier}}, {{Author|Maassen}} and {{Author|De Clercq}} for their editions of Gallican Church councils, as well as by {{Author|Martínez Díez}} and {{Author|Rodríguez}} for their edition of the ''[[Collectio Hispana|Hispana]]''.

There are three complete copies of this collection:

#[[Berlin, SBPK, Hamilton 132]] (saec. VIIIex., Corbie), fols. 131ra–238vb
#[[Paris, BnF, lat. 1455]] (saec. IX2, Reims or Sens), fols. 80r–188vb
#[[Paris, BnF, lat. 3846]] (saec. IX, St-Amand), fols. 128ra–253rb

Excerpts, fragments and derivations of the ''Sancti Amandi'' are listed by {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] pp. 249f. Note that [[Paris, BnF, lat. 4280]], listed as containing excerpts of the ''Collectio Sancti Amandi'' should rather be counted as containing a separate collection according to Stüber.

In Paris, BnF, lat. 1455 and 3846, the collection proper is preceded by a detailed table of contents, which, at least in most cases, provides short paraphrases of each conciliar canon. From this, it can be inferred what the collection originally might have looked like. The collection, as it is preserved in Paris, BnF lat. 3846 and Berlin, SBPK, Hamilton 132 (its Corbie AB part), is very close to the table of contents, as these mss. only add the synod of Orléans 533, which is not included in the contents list. In contrast, in Paris, BnF, lat. 1455, the collection is additionally supplemented by several scribes, drawing from the conciliar portion of Pseudo-Isidore or a ''[[Collectio Hispana Gallica Augustodunensis]]'' (adding canons from Valencia 549 and Toledo VIII 653 to Toledo XIII 683). The latter collection equally served as an examplar to enrich Berlich, SBPK, Hamilton 132: Here, the original ''Sancti Amandi'' (written in Corbie AB minuscule) was later (?) supplemented by ninth-century scribes, writing in Caroline minuscule. While the fact that Berlin, SBPK, Hamilton 132 was supplemented using a Pseudo-Isidorian collection is well known since the days of Hinschius, the interesting parallel between Paris, BnF, lat. 1455 and Berlin, SBPK, Hamilton 132 has gone unnoticed so far.

According to Martínez Díez, the formal source for the Spanish councils had been the ''[[Collectio Hispana]]'' (Vulgate version). The Gallican councils were probably copied from different exemplars: one of them was an earlier recension of the ''[[Collectio Remensis]]'', a version which is no longer extant and can only be reconstructed indirectly. It seems that, for the Gallic councils, the compiler did not draw from the ''Hispana'' at all.
Still according to Martínez Díez, the terminus post quem is given by the fact that the Vulgate version of the ''Hispana'' was composed not earlier than 694. The terminus ante is derived from the date of the oldest extant ms., which - according to David Ganz - was written about 800, at the scriptorium of Corbie. Given that all copies of the ''Sancti Amandi'' (complete or incomplete) are of Gallican origin, Gaul is commonly considered as place of composition.

Given that in Berlin, SBPK, Hamilton 132 and Paris, BnF, lat. 3846, the oldest extant mss., the ''Collectio Sancti Amandi'' is preceded by the ''[[Collectio Dionysio-Hadriana]]'', there has been some discussion on whether the ''Sancti Amandi'' might initially have been conceived not as a distinct collection, but as a mere supplement to the ''Dionysio-Hadriana'' (cf. Abigail {{Author|Firey}}, Canon Law Studies at Corbie, in: Fälschung als Mittel der Politik? Pseudoisidor im Licht der neuen Forschung. Gedenkschrift für Klaus Zechiel-Eckes, ed. Karl {{Author|Ubl}} and Daniel {{Author|Ziemann}} [2015], 19–80 at 43). This assumption rests on a remark by {{Author|Maassen}}, Geschichte 783, who believed that Paris, BnF, lat. 1455 was a direct or indirect copy of Paris, BnF, lat. 3846. Even though Paris, BnF, lat. 1455 does not contain any traces of the ''Collectio Dionysio-Hadriana'', Maassen's assumption implied that this ms. derived from an exemplar in which the ''Sancti Amandi'' was preceded by the ''Dionysio-Hadriana''. {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] 249f. followed up on this, concluding that the ''Sancti Amandi'' might well have been composed in order to supplement the ''Hadriana''. However, despite its later Pseudo-Isidorian additions, Paris, BnF, lat. 1455 has preserved a couple of features (corrupted passages, inscriptions and explicits) it shares exclusively with the ''Collectio Remensis'', which, as noted above, is one of the formal sources of the ''Sancti Amandi''. As these older features are already omitted or revised in mss. Paris, BnF, lat. 3846 and Berlin, SBPK, Hamilton 132, Maassen's claim of Paris, BnF, lat. 1455 being a direct or indirect copy of Paris, BnF, lat. 3846 can be ruled out. This, to be sure, does not make it impossible that the ''Sancti Amandi'' did, after all, initially serve as a supplement to the ''Dionysio-Hadriana'', but - contrary to Mordek's assumption - there is no positive evidence to support this hypothesis. Furthermore, the fact that the compiler had his collection preceded by a detailed ''capitulatio'', thus outlining its exact contents, makes it rather unlikely that s/he did not conceive of the ''Sancti Amandi'' as a distinct collection.

The ''Collectio Sancti Amandi'' served as a formal source to the ''[[Collectio Bellovacensis]]''. Given that [[Città del Vaticano, BAV, Vat. lat. 3827]], the Codex unicus of this collection, is very close to Paris, BnF, lat. 1455, the fols. 1r-36v of the Vaticanus might well be a direct (?) copy of the respective passages of the Parisinus.
The 12th century [[Collectio canonum II in Paris, BnF, lat. 4280|''Collectio canonum'' in Paris, BnF, lat. 4280]] also draws, among other sources, from the ''Collectio Sancti Amandi''.

==Literature==
See {{Author|Maassen}}, Geschichte pp. {{Maassen|780}}-784; {{Author|Kéry}}, Collections p. {{Kery|84}}-85; Gonzalo {{Author|Martínez Díez}} and Félix {{Author|Rodríguez}}, La colección canónica Hispana vol. 5 (1992), 9-20.

[[Category:Collection saec VIII]]
[[Category:Canonical Collection]]
[[Category:Pre-Gratian Collection]]
[[Category:Pre-Gratian Collection containing papal letters]]
[[Category:Collection not in Clavis database]]
[[Category:Collection in Maassen]]

Scintillae de canonibus

2025-12-31T00:14:03Z

TStueber: Included reference to edition

{{Infobox collection|title=Scintillae de canonibus|author1=[[User:TStueber|Till Stüber]]|size=very small (less than 100 canons)|century=saec. VI|structure=by topic|mss=some (2–9)}}

The ''Scintillae de canonibus uel ordinationibus episcoporum'' is a very small systematic collection of conciliar canons on episcopal elections.

It is extant in four copies (see [[:Category:Manuscript of Scintillae de canonibus]]) as part of the [[Appendix in Paris BnF lat. 1454]].

==Contents and tendency==

The collection consists of seven conciliar canons only, which are partially abridged:

1. Nicaea (325) c 6, end (''Interpretatio Gallica'')

2. Ancyra (314) c. 18 (''Interpretatio Gallica'')

3. Serdica (342) c. 2

4. Antioch (ca. 330) c. 9 (''Interpretatio Isidori'')

5. Antioch (ca. 330) c. 19 (''Interpretatio Isidori'')

6. Antioch (ca. 330) c. 20, beginning (''Interpretatio Isidori'')

7. Paris (ca. 561) c. 8

The canons lay down the conditions for the election and ordination of bishops; at the same time, they call for the deposition of elects who have unlawfully attained the episcopal office. Noteworthy is the emphasis on the rights of the metropolitan: a bishop who has been ordained without the consent of his metropolitan is to be deposed (Nicaea c. 5, Antioch c. 19, Paris c. 8), and without the metropolitan’s consent the suffragans are generally permitted to undertake nothing (Antioch c. 9). Simony is likewise a subject of the collection; simoniacs are in principle unworthy of the episcopal office (Serdica c. 2, Paris c. 8). A characteristic of the small collection is its restriction to what is essential: the canons are in part abbreviated, and it may be assumed that the omitted passages were not relevant for the purposes of the anonymous compiler.

==Presumed context of origin==

According to {{Author|Stüber}}, [https://doi.org/10.1515/fmst-2022-0002 Scintillae de canonibus], the collection arose from a specific historical occasion. A connection with the disputed episcopal ordination of Emerius of Saintes is assumed. Emerius had been ordained bishop of Saintes during the lifetime of the Frankish king Chlothar I (d. 561). According to Gregory of Tours (Decem historiarum libri IV 26), Leontius of Bordeaux, the responsible metropolitan, was not present at this ordination and therefore did not give his consent. Emerius, however, is said to have obtained a charter from Chlothar (''decretum regis''), according to which his ordination was lawful despite the absence of the metropolitan. After Chlothar’s death, Leontius then held a provincial synod in Saintes, deposed Emerius, and installed a successor. The accusation was that Emerius had attained office “non-canonically”. King Charibert I, the successor of Chlothar, however reversed this decision and had the designated successor of Emerius sent into exile.

Although no canons of the Synod of Saintes have survived, scholarship has established a connection with the Synod of Paris (ca. 561), which is not mentioned by Gregory of Tours. The canons of this synod are preserved. The eighth canon of Paris – this is the only Merovingian canon included in the ''Scintillae de ordinationibus'' – is in content clearly tailored to the Emerius affair. Moreover, Leontius of Bordeaux was among the synodal fathers at Paris, making coincidence very unlikely. It is also striking that the eighth canon of Paris takes up various regulations, all of which are contained in the other canons of the ''Scintillae''. The canon further emphasizes that it seeks to restore the ''antiqua statuta canonum'', which had recently been neglected. Yet not only in terms of content, but also with regard to its history of transmission (see the [[Appendix in Paris BnF lat. 1454]]), an origin of the ''Scintillae'' in connection with the conflict over Emerius is fairly plausible. If the brief compilation served the purpose of providing canonistic material by means of which the deposition of Emerius could be legally justified, it is very likely that it was composed on the occasion of the provincial synod of Saintes (ca. 561).

==Literature==
{{Author|Maassen}}, Geschichte pp. {{Maassen|873}}-874. – {{Author|Stüber}}, [https://doi.org/10.1515/fmst-2022-0002 Scintillae de canonibus] (including a critical edition).

[[Category:Collection saec VI]]
[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Pre-Gratian Collection]]
[[Category:Collection not in Kery]]

Scintillae de canonibus

2025-12-31T00:11:11Z

TStueber: added reference to Greg. Tur. hist.

{{Infobox collection|title=Scintillae de canonibus|author1=[[User:TStueber|Till Stüber]]|size=very small (less than 100 canons)|century=saec. VI|structure=by topic|mss=some (2–9)}}

The ''Scintillae de canonibus uel ordinationibus episcoporum'' is a very small systematic collection of conciliar canons on episcopal elections.

It is extant in four copies (see [[:Category:Manuscript of Scintillae de canonibus]]) as part of the [[Appendix in Paris BnF lat. 1454]].

==Contents and tendency==

The collection consists of seven canons only, which are partially abridged:

1. Nicaea (325) c 6, end (''Interpretatio Gallica'')

2. Ancyra (314) c. 18 (''Interpretatio Gallica'')

3. Serdica (342) c. 2

4. Antioch (ca. 330) c. 9 (''Interpretatio Isidori'')

5. Antioch (ca. 330) c. 19 (''Interpretatio Isidori'')

6. Antioch (ca. 330) c. 20, beginning (''Interpretatio Isidori'')

7. Paris (ca. 561) c. 8

The canons lay down the conditions for the election and ordination of bishops; at the same time, they call for the deposition of elects who have unlawfully attained the episcopal office. Noteworthy is the emphasis on the rights of the metropolitan: a bishop who has been ordained without the consent of his metropolitan is to be deposed (Nicaea c. 5, Antioch c. 19, Paris c. 8), and without the metropolitan’s consent the suffragans are generally permitted to undertake nothing (Antioch c. 9). Simony is likewise a subject of the collection; simoniacs are in principle unworthy of the episcopal office (Serdica c. 2, Paris c. 8). A characteristic of the small collection is its restriction to what is essential: the canons are in part abbreviated, and it may be assumed that the omitted passages were not relevant for the purposes of the anonymous compiler.

==Presumed context of origin==

According to {{Author|Stüber}}, [https://doi.org/10.1515/fmst-2022-0002 Scintillae de canonibus], the collection arose from a specific historical occasion. A connection with the disputed episcopal ordination of Emerius of Saintes is assumed. Emerius had been ordained bishop of Saintes during the lifetime of the Frankish king Chlothar I (d. 561). According to Gregory of Tours (Decem historiarum libri IV 26), Leontius of Bordeaux, the responsible metropolitan, was not present at this ordination and therefore did not give his consent. Emerius, however, is said to have obtained a charter of Chlothar (''decretum regis''), according to which his ordination was lawful despite the absence of the metropolitan. After Chlothar’s death, Leontius then held a provincial synod in Saintes, deposed Emerius, and installed a successor. The accusation was that Emerius had attained office “non-canonically”. King Charibert I, the successor of Chlothar, however reversed this decision and had the designated successor of Emerius sent into exile.

Although no canons of the Synod of Saintes have survived, scholarship has established a connection with the Synod of Paris (ca. 561), which is not mentioned by Gregory of Tours. The canons of this synod are preserved. The eighth canon of Paris – this is the only Merovingian canon included in the ''Scintillae de ordinationibus'' – is in content clearly tailored to the Emerius affair. Moreover, Leontius of Bordeaux was among the synodal fathers at Paris, making coincidence very unlikely. It is also striking that the eighth canon of Paris takes up various regulations, all of which are contained in the other canons of the ''Scintillae''. The canon further emphasizes that it seeks to restore the ''antiqua statuta canonum'', which had recently been neglected. Yet not only in terms of content, but also with regard to its history of transmission (see the [[Appendix in Paris BnF lat. 1454]]), an origin of the ''Scintillae'' in connection with the conflict over Emerius is fairly plausible. If the brief compilation served the purpose of providing canonistic material by means of which the deposition of Emerius could be legally justified, it is very likely that it was composed on the occasion of the provincial synod of Saintes (ca. 561).

==Literature==
{{Author|Maassen}}, Geschichte pp. {{Maassen|873}}-874. – {{Author|Stüber}}, [https://doi.org/10.1515/fmst-2022-0002 Scintillae de canonibus].

[[Category:Collection saec VI]]
[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Pre-Gratian Collection]]
[[Category:Collection not in Kery]]

Scintillae de canonibus

2025-12-30T20:27:18Z

TStueber: added link etc.

{{Infobox collection|title=Scintillae de canonibus|author1=[[User:TStueber|Till Stüber]]|size=very small (less than 100 canons)|century=saec. VI|structure=by topic|mss=some (2–9)}}

The ''Scintillae de canonibus uel ordinationibus episcoporum'' is a very small systematic collection of conciliar canons on episcopal elections.

It is extant in four copies (see [[:Category:Manuscript of Scintillae de canonibus]]) as part of the [[Appendix in Paris BnF lat. 1454]].

==Contents and tendency==

The collection consists of seven canons only, which are partially abridged:

1. Nicaea (325) c 6, end (''Interpretatio Gallica'')

2. Ancyra (314) c. 18 (''Interpretatio Gallica'')

3. Serdica (342) c. 2

4. Antioch (ca. 330) c. 9 (''Interpretatio Isidori'')

5. Antioch (ca. 330) c. 19 (''Interpretatio Isidori'')

6. Antioch (ca. 330) c. 20, beginning (''Interpretatio Isidori'')

7. Paris (ca. 561) c. 8

The canons lay down the conditions for the election and ordination of bishops; at the same time, they call for the deposition of elects who have unlawfully attained the episcopal office. Also noteworthy is the emphasis on the rights of the metropolitan: a bishop who has been ordained without the consent of his metropolitan is to be deposed (Nicaea c. 5, Antioch c. 19, Paris c. 8), and without the metropolitan’s consent the suffragans are generally permitted to undertake nothing (Antioch c. 9). Simony is likewise a subject of the collection; simoniacs are in principle unworthy of the episcopal office (Serdica c. 2, Paris c. 8). A characteristic of the small collection is its restriction to what is essential: the canons are in part abbreviated, and it may be assumed that the omitted passages were not relevant for the purposes of the anonymous compiler.

==Presumed context of origin==

According to {{Author|Stüber}}, [https://doi.org/10.1515/fmst-2022-0002 Scintillae de canonibus], the collection arose from a specific historical occasion. A connection with the disputed episcopal ordination of Emerius of Saintes is assumed. Emerius had been ordained bishop of Saintes during the lifetime of the Frankish king Chlothar I (d. 561). According to Gregory of Tours, Leontius of Bordeaux, the responsible metropolitan, was not present at this ordination and therefore did not give his consent. Emerius, however, is said to have obtained a charter of Chlothar (''decretum regis''), according to which his ordination was lawful despite the absence of the metropolitan. After Chlothar’s death, Leontius then held a provincial synod in Saintes, deposed Emerius, and installed a successor. The accusation was that Emerius had attained office “non-canonically”. King Charibert I, the successor of Chlothar, however reversed this decision and had the designated successor of Emerius sent into exile.

Although no canons of the Synod of Saintes have survived, scholarship has established a connection with the Synod of Paris (ca. 561), which is not mentioned by Gregory of Tours. The canons of this synod are preserved. The eighth canon of Paris – this is the only Merovingian canon included in the ''Scintillae de ordinationibus'' – is in content clearly tailored to the Emerius affair. Moreover, Leontius of Bordeaux was among the synodal fathers at Paris, making coincidence very unlikely. It is also striking that the eighth canon of Paris takes up various regulations, all of which are contained in the other canons of the ''Scintillae''. The canon further emphasizes that it seeks to restore the ''antiqua statuta canonum'', which had recently been neglected. Yet not only in terms of content, but also with regard to its history of transmission (see the [[Appendix in Paris BnF lat. 1454]]), an origin of the ''Scintillae'' in connection with the conflict over Emerius is fairly plausible. If the brief compilation served the purpose of providing canonistic material by means of which the deposition of Emerius could be legally justified, it is very likely that it was composed on the occasion of the provincial synod of Saintes (ca. 561).

==Literature==
{{Author|Maassen}}, Geschichte pp. {{Maassen|873}}-874. – {{Author|Stüber}}, [https://doi.org/10.1515/fmst-2022-0002 Scintillae de canonibus].

[[Category:Collection saec VI]]
[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Pre-Gratian Collection]]
[[Category:Collection not in Kery]]

Scintillae de canonibus

2025-12-30T20:20:00Z

TStueber: adjusted formatting

{{Infobox collection|title=Scintillae de canonibus|author1=[[User:TStueber|Till Stüber]]|size=very small (less than 100 canons)|century=saec. VI|structure=by topic|mss=some (2–9)}}

The ''Scintillae de canonibus uel ordinationibus episcoporum'' is a very small systematic collection of conciliar canons on episcopal elections.

It is extant in four copies (see [[:Category:Manuscript of Scintillae de canonibus]]) as part of the [[Appendix in Paris BnF lat. 1454]].

==Contents and tendency==

The collection consists of seven canons only, which are partially abridged:

1. Nicaea (325) c 6, end (''Interpretatio Gallica'')

2. Ancyra (314) c. 18 (''Interpretatio Gallica'')

3. Serdica (342) c. 2

4. Antioch (ca. 330) c. 9 (''Interpretatio Isidori'')

5. Antioch (ca. 330) c. 19 (''Interpretatio Isidori'')

6. Antioch (ca. 330) c. 20, beginning (''Interpretatio Isidori'')

7. Paris (ca. 561) c. 8

The canons lay down the conditions for the election and ordination of bishops; at the same time, they call for the deposition of elects who have unlawfully attained the episcopal office. Also noteworthy is the emphasis on the rights of the metropolitan: a bishop who has been ordained without the consent of his metropolitan is to be deposed (Nicaea c. 5, Antioch c. 19, Paris c. 8), and without the metropolitan’s consent the suffragans are generally permitted to undertake nothing (Antioch c. 9). Simony is likewise a subject of the collection; simoniacs are in principle unworthy of the episcopal office (Serdica c. 2, Paris c. 8). A characteristic of the small collection is its restriction to what is essential: the canons are in part abbreviated, and it may be assumed that the omitted passages were not relevant for the purposes of the anonymous compiler.

==Presumed context of origin==

According to Stüber, Scintillae, the collection arose from a specific historical occasion. A connection with the disputed episcopal ordination of Emerius of Saintes is assumed. Emerius had been ordained bishop of Saintes during the lifetime of the Frankish king Chlothar I (d. 561). According to Gregory of Tours, Leontius of Bordeaux, the responsible metropolitan, was not present at this ordination and therefore did not give his consent. Emerius, however, is said to have obtained a charter of Chlothar (''decretum regis''), according to which his ordination was lawful despite the absence of the metropolitan. After Chlothar’s death, Leontius then held a provincial synod in Saintes, deposed Emerius, and installed a successor. The accusation was that Emerius had attained office “non-canonically”. King Charibert I, the successor of Chlothar, however reversed this decision and had the designated successor of Emerius sent into exile.

Although no canons of the Synod of Saintes have survived, scholarship has established a connection with the Synod of Paris (ca. 561), which is not mentioned by Gregory of Tours. The canons of this synod are preserved. The eighth canon of Paris – this is the only Merovingian canon included in the ''Scintillae de ordinationibus'' – is in content clearly tailored to the Emerius affair. Moreover, Leontius of Bordeaux was among the synodal fathers at Paris, making coincidence very unlikely. It is also striking that the eighth canon of Paris takes up various regulations, all of which are contained in the other canons of the ''Scintillae de ordinationibus''. The canon further emphasizes that it seeks to restore the ''antiqua statuta canonum'', which had recently been neglected. Yet not only in terms of content, but also with regard to its history of transmission (see the [[Appendix in Paris BnF lat. 1454]]), an origin of the ''Scintillae'' in connection with the conflict over Emerius is fairly plausible. If the brief compilation served the purpose of providing canonistic material by means of which the deposition of Emerius could be legally justified, it is very likely that it was composed on the occasion of the provincial synod of Saintes (ca. 561).

==Literature==
{{Author|Maassen}}, Geschichte pp. {{Maassen|873}}-874. – {{Author|Stüber}}, [https://doi.org/10.1515/fmst-2022-0002 Scintillae de canonibus].

[[Category:Collection saec VI]]
[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Pre-Gratian Collection]]
[[Category:Collection not in Kery]]

Scintillae de canonibus

2025-12-30T20:19:10Z

TStueber: inserted rest of article, according to own research

{{Infobox collection|title=Scintillae de canonibus|author1=[[User:TStueber|Till Stüber]]|size=very small (less than 100 canons)|century=saec. VI|structure=by topic|mss=some (2–9)}}

The ''Scintillae de canonibus uel ordinationibus episcoporum'' is a very small systematic collection of conciliar canons on episcopal elections.

It is extant in four copies (see [[:Category:Manuscript of Scintillae de canonibus]]) as part of the [[Appendix in Paris BnF lat. 1454]].

==Contents and tendency==

The collection consists of seven canons only, which are partially abridged:

1. Nicaea (325) c 6, end (''Interpretatio Gallica'')

2. Ancyra (314) c. 18 (''Interpretatio Gallica'')

3. Serdica (342) c. 2

4. Antioch (ca. 330) c. 9 (''Interpretatio Isidori'')

5. Antioch (ca. 330) c. 19 (''Interpretatio Isidori'')

6. Antioch (ca. 330) c. 20, beginning (''Interpretatio Isidori'')

7. Paris (ca. 561) c. 8

The canons lay down the conditions for the election and ordination of bishops; at the same time, they call for the deposition of elects who have unlawfully attained the episcopal office. Also noteworthy is the emphasis on the rights of the metropolitan: a bishop who has been ordained without the consent of his metropolitan is to be deposed (Nicaea c. 5, Antioch c. 19, Paris c. 8), and without the metropolitan’s consent the suffragans are generally permitted to undertake nothing (Antioch c. 9). Simony is likewise a subject of the collection; simoniacs are in principle unworthy of the episcopal office (Serdica c. 2, Paris c. 8). A characteristic of the small collection is its restriction to what is essential: the canons are in part abbreviated, and it may be assumed that the omitted passages were not relevant for the purposes of the anonymous compiler.

'''Presumed context of origin'''

According to Stüber, Scintillae, the collection arose from a specific historical occasion. A connection with the disputed episcopal ordination of Emerius of Saintes is assumed. Emerius had been ordained bishop of Saintes during the lifetime of the Frankish king Chlothar I (d. 561). According to Gregory of Tours, Leontius of Bordeaux, the responsible metropolitan, was not present at this ordination and therefore did not give his consent. Emerius, however, is said to have obtained a charter of Chlothar (''decretum regis''), according to which his ordination was lawful despite the absence of the metropolitan. After Chlothar’s death, Leontius then held a provincial synod in Saintes, deposed Emerius, and installed a successor. The accusation was that Emerius had attained office “non-canonically”. King Charibert I, the successor of Chlothar, however reversed this decision and had the designated successor of Emerius sent into exile.

Although no canons of the Synod of Saintes have survived, scholarship has established a connection with the Synod of Paris (ca. 561), which is not mentioned by Gregory of Tours. The canons of this synod are preserved. The eighth canon of Paris – this is the only Merovingian canon included in the ''Scintillae de ordinationibus'' – is in content clearly tailored to the Emerius affair. Moreover, Leontius of Bordeaux was among the synodal fathers at Paris, making coincidence very unlikely. It is also striking that the eighth canon of Paris takes up various regulations, all of which are contained in the other canons of the ''Scintillae de ordinationibus''. The canon further emphasizes that it seeks to restore the ''antiqua statuta canonum'', which had recently been neglected. Yet not only in terms of content, but also with regard to its history of transmission (see the [[Appendix in Paris BnF lat. 1454]]), an origin of the ''Scintillae'' in connection with the conflict over Emerius is fairly plausible. If the brief compilation served the purpose of providing canonistic material by means of which the deposition of Emerius could be legally justified, it is very likely that it was composed on the occasion of the provincial synod of Saintes (ca. 561).

==Literature==
{{Author|Maassen}}, Geschichte pp. {{Maassen|873}}-874. – {{Author|Stüber}}, [https://doi.org/10.1515/fmst-2022-0002 Scintillae de canonibus].

[[Category:Collection saec VI]]
[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Pre-Gratian Collection]]
[[Category:Collection not in Kery]]

Scintillae de canonibus

2025-12-30T19:34:09Z

TStueber: added remainder of chapter

Scintillae de canonibus

2025-12-30T19:33:15Z

TStueber: changed year of Antioch; italics

Scintillae de canonibus

2025-12-30T19:30:36Z

TStueber: changed formatting

Scintillae de canonibus

2025-12-30T19:29:46Z

TStueber: added contents list

Scintillae de canonibus

2025-12-30T19:28:23Z

TStueber: fixed typos

Talk:Collectio Remensis

2025-12-22T13:50:55Z

TStueber: /* Sardica as a greek council? */ Reply

==Sardica as a greek council?==

Even though there are Greek versions of Sardica, the original text of the Sardican synodal decisions was latin. I am not sure, however, how to categorize it for the needs of this article. Till, do you have an idea? [[User:MSimperl|MSimperl]] ([[User talk:MSimperl|talk]]) 22:06, 19 December 2025 (CET)

:Yes, you're right, to say that Serdica was a "Greek" synod is a bit unfortunate. Maybe one could say "Eastern" instead? Not in terms of attendance (as far as I remember there was a Latin speaking majority in Serdica), but geographically? It's not a perfect solution either, because in the 340s the division of the Empire wasn't as clear-cut as it became to be from 395 onwards, but I cannot think of any alternative term that's unproblematic. [[User:TStueber|TStueber]] ([[User talk:TStueber|talk]]) 14:50, 22 December 2025 (CET)

Collectio Quesnelliana

2025-12-12T12:12:00Z

TStueber: typo

{{DISPLAYTITLE:''Collectio Quesnelliana''}}

{{Infobox collection
| century = saec. Vex-VIin
| wikidata = Q16827374
| title = Collectio Quesnelliana
| alttitle3 = Quesnel’sche Sammlung (Maassen)
| alttitle2 = Collectio Quesneliana (Schwartz)
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:Matthias Simperl|Matthias Simperl]]
| mss = many (10 to 99)
| generalregion = Gaul or Italy
| tpq = 494
| alttitle1 = Codex canonum et constitutorum Sedis apostolicae (Quesnel)
}}

The ''Quesnelliana'' (after Pasquier Quesnel, the first editor) is one of the earliest canonical collections from Western Europe, probably dating from around the year 500. The collection contains mainly dogmatic texts, including many letters of Leo the Great. The extensive collection had some influence in the early Middle Ages, especially in Gaul.

==Sources, content and structure==
The collection is divided into 98 chapters (''capitula''), each of which contains several canons; the ''capitulatio'' lists all 98 titles. The first five chapters are from ecumenical as well as African councils (cap. 1 contains the Creed of Nicaea, the list of bishops, the preface and the 27 canons of this council). The middle part of the ''Quesnelliana'' (cap. 6-57) consists of conciliar canons, decretals, imperial constitutions and edicts, episcopal letters, and excerpts from the Church Fathers on dogmatic questions (Christology, Council of Chalcedon, Acacian Schism, Pelagianism). Chapters 58-98 are letters of Leo the Great on questions of dogma and discipline, including the so-called ''Tomus'' ({{JK|423}}).

The individual chapters are dedicated to a theme or taken from one formal source, but are themselves arranged neither thematically nor chronologically. Predominantly, the ''Quesnelliana'' contains materials intended to strengthen Leo I's position in the conflicts surrounding the Acacian Schism.

The ''Quesnelliana'' uses Latin translations of the Greek councils, which are older than both those of Dionysius Exiguus and the Prisca translation.

For a complete catalogue of all elements of the ''Quesnelliana'', see {{Author|Maassen}}, Geschichte pp. {{Maassen|494}}–500 and {{Author|Elliot}}, Canon Law pp. 214-218.

==Date and place of origin==
There was considerable controversy on the place of origin from the 16th to the 19th century. Quesnel claimed without convincing reasons that the collection was to be understood as a law book of the Roman Church and therefore originated in Rome. The Ballerini brothers and later Maassen assumed, on the basis of the origin of the manuscripts, that the ''Quesnelliana'' was from Gaul. Duchesne (followed by Turner) adopted Arles as the home of the collection. Following Turner, Van der Speeten has pointed to parallels with the ''[[Collectio Dionysiana I|Dionysiana]]'' and argued that the former collection was indeed a source of the latter, in which case an Italian (Roman) home for the ''Quesnelliana'' would be likely. In addition, Hubert Wurm contributed several arguments in favour of a Roman origin.

The exact dating is also uncertain. The most recent piece is the ''Generale decretum'' ({{JK|636}}) of Gelasius I from 494. It is generally assumed that the ''Quesnelliana'' was written during this pope's lifetime (so before 496). However, a later date cannot be ruled out.

==A Three-Chapter-Version of the ''Quesnelliana''?==
Three manuscripts belonging to the ''Quesnelliana'' tradition - [[Paris, BnF, lat. 1454]], [[Paris, BnF, lat. 1458|lat. 1458]], and [[Paris, BnF, lat. 3842A|lat. 3842A]] - transmit an appendix (the [[Appendix in BnF lat. 1454]]) that contains a collection of canonical texts dating from the fifth century onwards. Although the current form of this appendix does not predate the eighth century, it is possible that an earlier, shorter version originated in the context of the Italian Three Chapters schism. The appendix opens with a somewhat enigmatic text concerning the differing lifestyles of monks and laypeople, which has neither been edited nor studied to date (an edition is currently being prepared at the University of Augsburg). It is followed by two spurious writings (''Damnatio Vigilii'' and a forged letter of Leo the Great to Theodoret of Cyrus). These can be readily associated with Northern Italian opponents of the Roman Church’s acceptance of the condemnation of the Three Chapters. The potential reception and use of the ''Collectio Quesnelliana'' in Northern Italy during the Lombard period merits further scholarly investigation.

==Reception==
For manuscripts, see [[:Category:Manuscript of Collectio Quesnelliana]] (number of entries: {{PAGESINCATEGORY:Manuscript of Collectio Quesnelliana}}).

{{Author|Kéry}} pp. {{Kéry|27}}-28 lists the following manuscripts:
*[[Arras, BM, 644 (CGM 572)]], saec. VIII-IX, probably Northeastern France or Northwestern Austrasia
*[[Einsiedeln, Stiftsbibliothek, Codex 191]], saec. VIII-IX, probably Northeastern France or Northwestern Austrasia
*[[Oxford, Oriel College, 42]], saec. XII (William of Malmesbury!)
*[[Paris, BnF, lat. 1454]], saec. IX3/4
*[[Paris, BnF, lat. 3842A]], saec. IX
*[[Paris, BnF, lat. 3848A]], saec. IX
*[[Wien, ÖNB, Cod. 2141]], about 780, from the region around Lorsch
*[[Wien, ÖNB, Cod. 2147]], about 780, from the region around Lorsch
*[[Düsseldorf, ULB, E.32]], fragment

In addition, {{author|Petoletti}} reported a fragment (four leaves) of a ninth-century copy ([[Milano, Archivio Capitolare, Perg. sec. XI no 126c]]). The surviving remnants of an earlier ''Quesnelliana'' manuscript are now preserved in [[Paris, BnF, lat. 1458]] (saec. IX1/2), see {{author|Stüber}}. See also [[Paris, BnF, lat. 1455]] for a collection drawing on the ''Quesnelliana'', and [[Città del Vaticano, BAV, Vat. lat. 4982|BAV, lat. 4982]] for a 16th century copy of excerpts. For lost manuscripts and excerpts, see also {{Author|Elliot}}, Canon Law pp. 224-225.

In all three ninth-century copies preserved in the BnF, the ''Quesnelliana'' is followed by an appendix including the ''[[Scintillae de canonibus]]'' (see {{author|Stüber}}). See [[Appendix in Paris BnF lat. 1454]] for details.

The surviving manuscripts mainly come from Francia and were produced in the eighth and ninth centuries. The collection was also used in the Frankish Empire, namely at the Council of Verneuil in 755. {{Author|Elliot}}, Canon Law pp. 225- made a case that the ''Quesnelliana'' was known and used in Anglo-Saxon England, and following {{Author|McKitterick}} has pointed at the insular elements in several of the extant manuscripts.

==Editions==
*{{Author|Quesnel}}'s editio princeps of 1675: https://archive.org/details/quesnel-1675-appendix-ii/page/n8/mode/1up
*The {{Author|Ballerini}} edition of 1757: https://archive.org/details/sanctileonismagn03leoi/page/n338/mode/1up
**{{Author|Migne}}'s reprint thereof: https://archive.org/details/patrologiaecurs151unkngoog/page/n184/mode/1up

==Literature==
{{Author|Maassen}}, Geschichte pp. {{Maassen|486}}–500; {{Author|Wurm}}, Studien; Rudolf {{author|Schieffer}}, Zur Beurteilung des norditalienischen Dreikapitel-Schismas. Eine überlieferungsgeschichtliche Studie, in: Zeitschrift für Kirchengeschichte 87 (1976), pp. 167-201; Joseph {{Author|van der Speeten}}: Le dossier de Nicée dans la Quesnelliana, in: Sacris erudiri, 28 (1985) pp. 383–450; {{Author|Kéry}}, Collections pp. {{Kery|27}}–29; {{Author|Jasper}}, Beginning pp. {{JasperFuhrmann|41}}-64; {{Author|Elliot}}, [https://www.academia.edu/4591285/Canon_Law_Collections_in_England_ca_600_1066_The_Manuscript_Evidence Canon Law]; Marco {{author|Petoletti}}, [https://www.jstor.org/stable/20862088 Un frammento del sec. IX della "Collectio Quesnelliana" nell'Archivio Capitolare della Basilica di S. Ambrogio a Milano]. In: Aevum vol. 82 (2008) pp. 293-312; {{Author|Stüber}}, [https://doi.org/10.1515/fmst-2022-0002 Scintillae de canonibus]; {{Author|Vanspauwen}}, [https://archiv.ub.uni-heidelberg.de/propylaeumdok/5836/ Review of Hoskin].

[[Category:Collection not in Clavis database]]
[[Category:Collection saec V]]
[[Category:Collection saec VI]]
[[Category:Collection of which the place of origin is unknown or missing]]
[[Category:Collection from Southern Europe and Mediterranean]]
[[Category:Canonical Collection]]
[[Category:Pre-Gratian Collection]]
[[Category:Pre-Gratian Collection containing papal letters]]
[[Category:Letter Collection]]
[[Category:Collection in Maassen]]

Wien, ÖNB, Cod. 2141

2025-12-11T11:09:14Z

TStueber: typo

{{Infobox manuscript
| library = Wien, ÖNB
| shelfmark = Cod. 2141
| descriptionat = [https://bibliotheca-laureshamensis-digital.de/view/onb_cod2141/0003/image,info bibliotheca-laureshamensis-digital]
| descriptionat2 = [https://www.ub.uni-heidelberg.de/digi-pdf-katalogisate/sammlung50/werk/pdf/onb_cod2141.pdf 2014 description by Kautz]
| digitalimages = [https://doi.org/10.11588/diglit.7474#0005 ub.uni-heidelberg.de]
| bischoffnumber = 7218 on p. 491
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:TStueber|Till Stüber]]
| normregion = Western Germany
| coll = Collectio Quesnelliana
| coll2 = Corpus canonum Africano-Romanum
| century = saec. VIII-IX
| clanumber = [https://elmss.nuigalway.ie/catalogue/227 CLA X 1505]
|provenance=Lorsch Abbey|specificregion=Region around Lorsch|biblissima=Q278520}}

'''Wien, ÖNB, Cod. 2141''' is a partial copy of the ''[[Collectio Quesnelliana]]''.

==Description==
The codex of 171 folios was written in long lines by several hands, "perhaps" ({{Author|Bischoff}}) or "manifestly" (CLA) at Lorsch. It is dated saec. VIII/IX (CLA, {{Author|Bischoff}}) or "about 780" ({{Author|Kéry}}). According to {{Author|Elliot}}, [https://www.academia.edu/4591285/Canon_Law_Collections_in_England_ca_600_1066_The_Manuscript_Evidence Canon Law] p. 122 it comes from the same scriptorium as [[Wien, ÖNB, Cod. 2147]]. Both {{Author|McKitterick}} (as cited by {{Author|Elliot}}) and {{Author|Kautz}} have highlighted insular influence.

==Mending the ''Quesnelliana''==
Because their exemplar was incomplete, the scribes supplemented the ''Quesnelliana'' using a copy of the ''[[Corpus canonum Africano-Romanum]]'' (on fol. 98v-101v and 103v-115v). The documents taken from the ''Corpus canonum Africano-Romanum'' are the synods of Antioch (partial), Laodicaea, Constantinople and Carthage 419. According to {{author|Turner}}, the exemplar these texts were copied from was closer to the archetype of the ''Corpus canonum'' than the more complete manuscripts [[München, BSB, Clm 6243]] and [[Würzburg, Universitätsbibliothek, M.p.th.f. 146]]. See below for fol. 106r-115v.

==Contents==
The following table shows the contents of the manuscript, indicating for each document whether it was copied from the ''Quesnelliana'' or the ''Corpus canonum Africano-Romanum'' (CCAR). The numbering of the Quesnelliana chapters is taken from the contents list of {{Author|Elliot}}, [https://www.academia.edu/4591285/Canon_Law_Collections_in_England_ca_600_1066_The_Manuscript_Evidence Canon Law] pp. 214-218.

Note that the synod of Antioch represents a combination of both collections: on fol. 98v, in the midst of canon 1 of Antioch, the ''Quesnelliana'' text breaks off at ''uel presbyter uel diaconus'' (presumably due to a lacuna in the exemplar). With lighter ink, the scribe continues in the same line with the wording of the ''Corpus canonum Africano-Romanum'': ''post hanc definitionem ausus'' etc.

{| class="wikitable"
|'''No.'''
|'''Contents'''
|'''Folios'''
|'''Quesnelliana'''
|'''CCAR'''
|-
|1
|Nicaea 325 – Creed
|1r
|1a
|
|-
|2
|Nicaea 325 – subscriptions
|1r–2r
|1b
|
|-
|3
|Nicaea 325 – Short preface „Cum convenisset“
|2r
|1c
|
|-
|4
|Nicaea 325 – canons (Isidoriana)
|2r–3v
|1d
|
|-
|5
|Serdica 342
|3v–6v
|1e
|
|-
|6
|Carthage 397 – Praefatio / Breviarium Hipponense
|6v–10r
|2
|
|-
|7
|Ancyra 314 (Isidoriana)
|10r-12r
|3
|
|-
|8
|Neocaesarea 314/5 (Isidoriana)
|12v–13r
|4
|
|-
|9
|Gangra 340/1 (Isidoriana)
|13r–14v
|5
|
|-
|10
|Carthage 416 – synodal letter „Cum ex more“
|14v–15v
|6
|
|-
|11
|Innocent I „In requirendis Dei“ (J3 708)
|15v–17r
|7
|
|-
|12
|Mileve 416 – synodal letter „Quia te Dominus“
|17r–v
|8
|
|-
|13
|Innocent I „Inter ceteras Romanae“ (J3 709)
|18r–v
|9
|
|-
|14
|Letter of African bishops to Innocent I „De conciliis“
|18v–22r
|10
|
|-
|15
|Innocent I „Fraternitatis vestrae“ (J3 710)
|22r–23r
|11
|
|-
|16
|Innocent I „In familiaribus scriptis“ (J3 711)
|23r
|12
|
|-
|17
|Carthage 418
|23r–24r
|13
|
|-
|18
|Rescript of Honorius and Theodosius II „Ad conturbandam“
|24r–v
|14
|
|-
|19
|Edict of the PPO Palladius „In Pelagium“
|25r
|15
|
|-
|20
|Honorius and Theodosius II to Aurelius of Carthage „Dudum quidem“
|25r
|16
|
|-
|21
|Aurelius of Carthage „Dilectissimis“
|25r–v
|17
|
|-
|22
|Augustinus of Hippo „Tandem aliquando“ – Auszug
|25v–26r
|18
|
|-
|23
|Constitution of Constantius III „Quae cum praeteritae“
|26r–v
|19
|
|-
|24
|Edict of PVR Volusianus „Hactenus Caelestium“
|26v
|20
|
|-
|25
|Innocent I „Consulenti tibi“ (J3 675)
|26v–28r
|21
|
|-
|26
|Innocent I „Magna me gratulatio“ (J3 691)
|28r–30r
|22
|
|-
|27
|Innocent I „Si instituta“ (J3 701)
|30r–31v
|23
|
|-
|28
|Innocent I „Etsi tibi“ (J3 665)
|31v–33v
|24
|
|-
|29
|Chalcedon 451 (Prisca)
|33v–37v
|25
|
|-
|30
|Constitution of Valentinian III and Marcian „Tandem aliquando“
|37v–38r
|26
|
|-
|31
|Constitution of Marcian „Venerabilem catholicae“
|38r–v
|27
|
|-
|32
|Constitution of Marcian „Licet iam sacratissima“
|38v–40r
|28
|
|-
|33
|Siricius „Directa“ (J3 605)
|40r–43r
|29
|
|-
|34
|Siricius „Optarem semper“ (J3 613)
|43r–44r
|30
|
|-
|35
|Ambrosius of Milan „Recognovimus“
|44r–45v
|31
|
|-
|36
|Zosimus “Exigit dilectio” (J3 745)
|45v–46v
|32
|
|-
|37
|Zosimus “Ex relatione fratris” (J3 750)
|46v–47r
|33
|
|-
|38
|Boniface I „Difficile quidem“ (J3 790)
|47r–v
|34
|
|-
|39
|Celestine I „Cuperemus quidem“ (J3 821)
|47v–49r
|35
|
|-
|40
|Celestine I „Nulli sacerdotum“ (J3 823)
|49r–v
|36
|
|-
|41
|Expositio fidei „Nos patrem“
|49v
|37
|
|-
|42
|Confessio Faustini presbyteri „Sufficiebat“
|49v–50r
|38
|
|-
|43
|De fide Nicaena
|50r–v
|39
|
|-
|44
|Libellus Augustini de fide catholica
|50v–51r
|40
|
|-
|45
|Leo I „Promisisse me“ (J3 1092) – appendix
|51r–54v
|41
|
|-
|46
|Constantinople 448
|54v–57v
|42
|
|-
|47
|Narrationis ordo de pravitate Dioscori Alexandrini
|57v–58v
|43
|
|-
|48
|Simplicius „Cogitationum ferias“ (J3 1191)
|59r
|44
|
|-
|49
|Acacius of Constantinople „Sollicitudinem omnium“
|59r–v
|45
|
|-
|50
|Felix III „Multarum transgressionum“ (J3 1214)
|59v–60r
|46
|
|-
|51
|Gelasius I “Ne forte quod” (J3 1360)
|60v–65r
|47
|
|-
|52
|Gelasius I “Ego quoque mente” (J3 1256)
|65r–67r
|48
|
|-
|53
|Gelasius I „Famuli vestrae pietatis“ (J3 1277)
|67r–70v
|49
|
|-
|54
|Gelasius I „Valde mirati sumus“ (J3 1278)
|70v–75v
|50
|
|-
|55
|Gelasius I „Quod ergo isti“ (J3 1311)
|75v–81r
|51
|
|-
|56
|Athanasius of Alexandria „Ego quidem“
|81r–85r
|52
|
|-
|57
|Cyril of Alexandria „Laetentur caeli“
|85r–87r
|53a
|
|-
|58
|Formula libelli fidei „Ego ille“
|87r–v
|53b
|
|-
|59
|Ordo gestorum of the Council of Chalcedon 451
|78v–89v
|54
|
|-
|60
|Damasus I „Per ipsum filium“ (J3 557)
|89v–90r
|55a
|
|-
|61
|Rome 378
|90r–91r
|55b
|
|-
|62
|Milan 451 – synodal letter „Reversis Domino“
|91r–92r
|56
|
|-
|63
|Arles 451 – synodal letter „Perlata ad nos“
|92r–93v
|57
|
|-
|64
|Gelasius I “Necessaria rerum” (J3 1270)
|93v–98r
|58
|
|-
|65
|Antioch 328 (Isidoriana)
|98r–101v
|59
|X
|-
|66
|Telepte 418
|102r–103r
|62
|
|-
|67
|Regula formatarum
|103r–v
|63
|
|-
|68
|Laodicea 325/82 (Isidoriana)
|103v–105v
|[60]
|X
|-
|69
|Constantinople 381 (Isidoriana)
|105v–106r
|[61]
|X
|-
|70a
|Carthage 419 – protocol of 25 May
|106r–108r
|–
|X
|-
|70b
|Carthage 419 – Nicene creed (Caeciliani)
|108r
|–
|X
|-
|70c
|Carthage 419 – canons of Nicaea (Caeciliani)
|108r–110v
|–
|X
|-
|70d
|Carthage 419 – canons of 25 May
|110v–113v
|–
|X
|-
|70e
|Carthage 419 – subscriptions of 25 May
|113v–114r
|–
|X
|-
|70f
|Carthage 419 – synodal letter „Quoniam Domino“
|114r–115v
|–
|X
|-
|71
|Clement I „Notum tibi facio“ (J3 †26)
|116r–120r
|64
|
|-
|72
|Ceretius, Salonius, Veranus „Recensita epistola“
|120r–v
|65
|
|-
|73
|Cyril of Alexandria „Comperi quosdam“
|120v–122r
|66
|
|-
|74
|Leo I „Promisisse me“ (J3 1092) – with appendix
|122r–129r
|67
|
|-
|75
|Leo I „Acceptis dilectionis tuae“ (J3 1041)
|129r–130r
|68
|
|-
|76
|Leo I „Lectis dilectionis tuae“ (J3 934)
|130r–133v
|69
|
|-
|77
|Leo I „Sollicitudinis quidem tuae“ (J3 1017)
|134r–v
|70
|
|-
|78
|Leo I „Quam laudabiliter pro“ (J3 919)
|134v–139v
|71
|
|-
|79
|Leo I „Epistolas fraternitatis“ (J3 1098)
|139v–142r
|72
|
|-
|80
|Leo I „Quanta fraternitati“ (J3 918)
|142r–144v
|73
|
|-
|81
|Leo I „Regressus ad nos“ (J3 1086)
|144v–145v
|74
|
|-
|82
|Leo I „Lectis fraternitatis“ (J3 924)
|145v–146r
|75
|
|-
|83
|Leo I „Ut nobis gratulationem“ (J3 903)
|146r–147r
|76
|
|-
|84
|Leo I „In consortium vos“ (J3 908)
|147r–v
|77
|
|-
|85
|Leo I „Divinis praeceptis“ (J3 922)
|147v–149v
|78
|
|-
|86
|Leo I „Quantum praesidii“ (J3 936)
|150r–151r
|79
|
|-
|87
|Leo I „Licet de his“ (J3 967)
|151r–152v
|80
|
|-
|88
|Leo I „Sollicitudini meae quam“ (J3 1035)
|152v–155v
|81
|
|-
|89
|Leo I „Relatione sancti fratris“ (J3 897)
|155v–156r
|82
|
|-
|90
|Leo I „Lectis fraternitatis“ (J3 898)
|156r–v
|83
|
|-
|91
|Leo I „Cum de ordinationibus“ (J3 916)
|156v–158v
|84
|
|-
|92
|Leo I „Religiosa clementissimi“ (J3 938)
|158v–159r
|85
|
|-
|93
|Leo I „Litteris clementiae“ (J3 954)
|159r–160r
|86
|
|-
|94
|Leo I „Si epistolae quae“ (J3 955)
|160r–v
|87
|
|-
|95
|Leo I „Licet per nostros“ (J3 940)
|160v–162r
|88
|
|-
|96
|Leo I „Quantum rebus“ (J3 935)
|162r
|89
|
|-
|97
|Leo I „Magno munere“ (J3 1013)
|162r–163v
|90
|
|-
|98
|Leo I „Manifestato sicut“ (J3 1015)
|163v–164v
|91
|
|-
|99
|Leo I „Omnem quidem“ (J3 1024)
|164v–165r
|92
|
|-
|100
|Leo I „Diligentiam necessariae“ (J3 1081)
|165r–v
|93
|
|-
|101
|Leo I „Multo gaudio mens“ (J3 1089)
|165v–167r
|94
|
|-
|102
|Leo I „Lectis dilectionis“ (J3 1091)
|167r–v
|95
|
|-
|103
|Leo I „Si firmo incommutabilique“ (J3 1048)
|167v–168r
|96
|
|-
|104
|Leo I „Optaverem quidem“ (J3 1000)
|168r–v
|97
|
|-
|105
|Leo I „Iudicium nostrum quod“ (J3 925)
|168v–169v
|98
|
|-
|106
|Isidore of Seville „Veniente ad nos“
|170r–171r
|–
|
|}
Note that {{Author|Maassen}}, Geschichte p. {{Maassen|12}} suggests that the Nicaean canons at the beginning were not part of the ''Quesnelliana'' proper but an addition („vor der Quesnel’schen Sammlung“) peculiar to the Vienna copy, just like the 419 canons (ibidem p. {{Maassen|9}}).

==Literature==
{{Author|Maassen}}, Geschichte pp. {{Maassen|12}}, {{Maassen|487}}.- CLA 10, no. 1505, p. 20 and p. 49; CLA Suppl. p. 66.- {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] p. 10 including n. 38.- {{Author|Kéry}}, Collections p. {{Kéry|28}}.- {{Author|Elliot}}, [https://www.academia.edu/4591285/Canon_Law_Collections_in_England_ca_600_1066_The_Manuscript_Evidence Canon Law] pp. 122-123, 214-218 (his '''D11''').

{{DEFAULTSORT:Wien, ÖNB, Cod. 02141}}

[[Category:Manuscript]]
[[Category:Latin Manuscript]]
[[Category:Digitized Manuscript]]
[[Category:Manuscript from Western Germany]]
[[Category:Manuscript saec VIII]]
[[Category:Manuscript saec IX]]
[[Category:Manuscript of Collectio Quesnelliana]]
[[Category:Manuscript of early papal letters]]

[[Category:Manuscript in Wien, ÖNB]]

Wien, ÖNB, Cod. 2141

2025-12-11T10:47:47Z

TStueber: typo

{{Infobox manuscript
| library = Wien, ÖNB
| shelfmark = Cod. 2141
| descriptionat = [https://bibliotheca-laureshamensis-digital.de/view/onb_cod2141/0003/image,info bibliotheca-laureshamensis-digital]
| descriptionat2 = [https://www.ub.uni-heidelberg.de/digi-pdf-katalogisate/sammlung50/werk/pdf/onb_cod2141.pdf 2014 description by Kautz]
| digitalimages = [https://doi.org/10.11588/diglit.7474#0005 ub.uni-heidelberg.de]
| bischoffnumber = 7218 on p. 491
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:TStueber|Till Stüber]]
| normregion = Western Germany
| coll = Collectio Quesnelliana
| coll2 = Corpus canonum Africano-Romanum
| century = saec. VIII-IX
| clanumber = [https://elmss.nuigalway.ie/catalogue/227 CLA X 1505]
|provenance=Lorsch Abbey|specificregion=Region around Lorsch|biblissima=Q278520}}

'''Wien, ÖNB, Cod. 2141''' is a partial copy of the ''[[Collectio Quesnelliana]]''.

==Description==
The codex of 171 folios was written in long lines by several hands, "perhaps" ({{Author|Bischoff}}) or "manifestly" (CLA) at Lorsch. It is dated saec. VIII/IX (CLA, {{Author|Bischoff}}) or "about 780" ({{Author|Kéry}}). According to {{Author|Elliot}}, [https://www.academia.edu/4591285/Canon_Law_Collections_in_England_ca_600_1066_The_Manuscript_Evidence Canon Law] p. 122 it comes from the same scriptorium as [[Wien, ÖNB, Cod. 2147]]. Both {{Author|McKitterick}} (as cited by {{Author|Elliot}}) and {{Author|Kautz}} have highlighted insular influence.

==Mending the ''Quesnelliana''==
Because their exemplar was incomplete, the scribes supplemented the ''Quesnelliana'' using a copy of the ''[[Corpus canonum Africano-Romanum]]'' (on fol. 98v-101v and 103v-115v). The documents taken from the ''Corpus canonum Africano-Romanum'' are the synods of Antioch (partial), Laodicaea, Constantinople and Carthage 419. According to {{author|Turner}}, the exemplar these texts were copied from was closer to the archetype of the ''Corpus canonum'' than the more complete manuscripts [[München, BSB, Clm 6243]] and [[Würzburg, Universitätsbibliothek, M.p.th.f. 146]]. See below for fol. 106r-115v.

==Contents==
The following table shows the contents of the manuscript, indicating for each document whether it was copied from the ''Quesnelliana'' or the ''Corpus canonum Africano-Romanum'' (CCAR). The numbering of the Quesnelliana chapters is taken from the contents list of {{Author|Elliot}}, [https://www.academia.edu/4591285/Canon_Law_Collections_in_England_ca_600_1066_The_Manuscript_Evidence Canon Law] pp. 214-218.

Note that the synod of Antioch represents a combination of both collections: on fol. 98v, in the midst of canon 1 of Antioch, the ''Quesnelliana'' text breaks off at ''uel presbyter uel diaconus'' (presumably due to a lacuna in the exemplar). With lighter ink, the scribe continues in the same line with the wording of the ''Corpus canonum Africano-Romanum'': ''post hanc definitionem ausus'' etc.

{| class="wikitable"
|'''No.'''
|'''Contents'''
|'''Folios'''
|'''Quesnelliana'''
|'''CCAR'''
|-
|1
|Nicaea 325 – Creed
|1r
|1a
|
|-
|2
|Nicaea 325 – subscriptions
|1r–2r
|1b
|
|-
|3
|Nicaea 325 – Short preface „Cum convenisset“
|2r
|1c
|
|-
|4
|Nicaea 325 – canons (Isidoriana)
|2r–3v
|1d
|
|-
|5
|Serdica 342
|3v–6v
|1e
|
|-
|6
|Carthage 397 – Praefatio / Breviarium Hipponense
|6v–10r
|2
|
|-
|7
|Ancyra 314 (Isidoriana)
|10r-12r
|3
|
|-
|8
|Neocaesarea 314/5 (Isidoriana)
|12v–13r
|4
|
|-
|9
|Gangra 340/1 (Isidoriana)
|13r–14v
|5
|
|-
|10
|Carthage 416 – synodal letter „Cum ex more“
|14v–15v
|6
|
|-
|11
|Innocent I „In requirendis Dei“ (J3 708)
|15v–17r
|7
|
|-
|12
|Mileve 416 – synodal letter „Quia te Dominus“
|17r–v
|8
|
|-
|13
|Innocent I „Inter ceteras Romanae“ (J3 709)
|18r–v
|9
|
|-
|14
|Letter of African bishops to Innocent I „De conciliis“
|18v–22r
|10
|
|-
|15
|Innocent I „Fraternitatis vestrae“ (J3 710)
|22r–23r
|11
|
|-
|16
|Innocent I „In familiaribus scriptis“ (J3 711)
|23r
|12
|
|-
|17
|Carthage 418
|23r–24r
|13
|
|-
|18
|Rescript of Honorius and Theodosius II „Ad conturbandam“
|24r–v
|14
|
|-
|19
|Edict of the PPO Palladius „In Pelagium“
|25r
|15
|
|-
|20
|Honorius and Theodosius II to Aurelius of Carthage „Dudum quidem“
|25r
|16
|
|-
|21
|Aurelius of Carthage „Dilectissimis“
|25r–v
|17
|
|-
|22
|Augustinus of Hippo „Tandem aliquando“ – Auszug
|25v–26r
|18
|
|-
|23
|Constitution of Constantius III „Quae cum praeteritae“
|26r–v
|19
|
|-
|24
|Edict of PVR Volusianus „Hactenus Caelestium“
|26v
|20
|
|-
|25
|Innocent I „Consulenti tibi“ (J3 675)
|26v–28r
|21
|
|-
|26
|Innocent I „Magna me gratulatio“ (J3 691)
|28r–30r
|22
|
|-
|27
|Innocent I „Si instituta“ (J3 701)
|30r–31v
|23
|
|-
|28
|Innocent I „Etsi tibi“ (J3 665)
|31v–33v
|24
|
|-
|29
|Chalcedon 451 (Prisca)
|33v–37v
|25
|
|-
|30
|Constitution of Valentinian III and Marcian „Tandem aliquando“
|37v–38r
|26
|
|-
|31
|Constitution of Marcian „Venerabilem catholicae“
|38r–v
|27
|
|-
|32
|Constitution of Marcian „Licet iam sacratissima“
|38v–40r
|28
|
|-
|33
|Siricius „Directa“ (J3 605)
|40r–43r
|29
|
|-
|34
|Siricius „Optarem semper“ (J3 613)
|43r–44r
|30
|
|-
|35
|Ambrosius of Milan „Recognovimus“
|44r–45v
|31
|
|-
|36
|Zosimus “Exigit dilectio” (J3 745)
|45v–46v
|32
|
|-
|37
|Zosimus “Ex relatione fratris” (J3 750)
|46v–47r
|33
|
|-
|38
|Boniface I „Difficile quidem“ (J3 790)
|47r–v
|34
|
|-
|39
|Celestine I „Cuperemus quidem“ (J3 821)
|47v–49r
|35
|
|-
|40
|Celestine I „Nulli sacerdotum“ (J3 823)
|49r–v
|36
|
|-
|41
|Expositio fidei „Nos patrem“
|49v
|37
|
|-
|42
|Confessio Faustini presbyteri „Sufficiebat“
|49v–50r
|38
|
|-
|43
|De fide Nicaena
|50r–v
|39
|
|-
|44
|Libellus Augustini de fide catholica
|50v–51r
|40
|
|-
|45
|Leo I „Promisisse me“ (J3 1092) – appendix
|51r–54v
|41
|
|-
|46
|Constantinople 448
|54v–57v
|42
|
|-
|47
|Narrationis ordo de pravitate Dioscori Alexandrini
|57v–58v
|43
|
|-
|48
|Simplicius „Cogitationum ferias“ (J3 1191)
|59r
|44
|
|-
|49
|Acacius of Constantinople „Sollicitudinem omnium“
|59r–v
|45
|
|-
|50
|Felix III „Multarum transgressionum“ (J3 1214)
|59v–60r
|46
|
|-
|51
|Gelasius I “Ne forte quod” (J3 1360)
|60v–65r
|47
|
|-
|52
|Gelasius I “Ego quoque mente” (J3 1256)
|65r–67r
|48
|
|-
|53
|Gelasius I „Famuli vestrae pietatis“ (J3 1277)
|67r–70v
|49
|
|-
|54
|Gelasius I „Valde mirati sumus“ (J3 1278)
|70v–75v
|50
|
|-
|55
|Gelasius I „Quod ergo isti“ (J3 1311)
|75v–81r
|51
|
|-
|56
|Athanasius of Alexandria „Ego quidem“
|81r–85r
|52
|
|-
|57
|Cyril of Alexandria „Laetentur caeli“
|85r–87r
|53a
|
|-
|58
|Formula libelli fidei „Ego ille“
|87r–v
|53b
|
|-
|59
|Ordo gestorum of the Council of Chalcedon 451
|78v–89v
|54
|
|-
|60
|Damasus I „Per ipsum filium“ (J3 557)
|89v–90r
|55a
|
|-
|61
|Rome 378
|90r–91r
|55b
|
|-
|62
|Milan 451 – synodal letter „Reversis Domino“
|91r–92r
|56
|
|-
|63
|Arles 451 – synodal letter „Perlata ad nos“
|92r–93v
|57
|
|-
|64
|Gelasius I “Necessaria rerum” (J3 1270)
|93v–98r
|58
|
|-
|65
|Antioch 328 (Isidoriana)
|98r–101v
|59
|X
|-
|66
|Telepte 418
|102r–103r
|62
|
|-
|67
|Regula formatarum
|103r–v
|63
|
|-
|68
|Laodicea 325/82 (Isidoriana)
|103v–105v
|[60]
|X
|-
|69
|Constantinople 381 (Isidoriana)
|105v–106r
|[61]
|X
|-
|70a
|Carthage 419 – protocol of 25 May
|106r–108r
|–
|X
|-
|70b
|Carthage 419 – Nicene creed (Caeciliani)
|108r
|–
|X
|-
|70c
|Carthage 419 – canons of Nicaea (Caeciliani)
|108r–110v
|–
|X
|-
|70d
|Carthage 419 – canons of 25 May
|110v–113v
|–
|X
|-
|70e
|Carthage 419 – subscriptions of 25 May
|113v–114r
|–
|X
|-
|70f
|Carthage 419 – synodal letter „Quoniam Domino“
|114r–115v
|–
|X
|-
|71
|Clement I „Notum tibi facio“ (J3 †26)
|116r–120r
|64
|
|-
|72
|Ceretius, Salonius, Veranus „Recensita epistola“
|120r–v
|65
|
|-
|73
|Cyril of Alexandria „Comperi quosdam“
|120v–122r
|66
|
|-
|74
|Leo I „Promisisse me“ (J3 1092) – with appendix
|122r–129r
|67
|
|-
|75
|Leo I „Acceptis dilectionis tuae“ (J3 1041)
|129r–130r
|68
|
|-
|76
|Leo I „Lectis dilectionis tuae“ (J3 934)
|130r–133v
|69
|
|-
|77
|Leo I „Sollicitudinis quidem tuae“ (J3 1017)
|134r–v
|70
|
|-
|78
|Leo I „Quam laudabiliter pro“ (J3 919)
|134v–139v
|71
|
|-
|79
|Leo I „Epistolas fraternitatis“ (J3 1098)
|139v–142r
|72
|
|-
|80
|Leo I „Quanta fraternitati“ (J3 918)
|142r–144v
|73
|
|-
|81
|Leo I „Regressus ad nos“ (J3 1086)
|144v–145v
|74
|
|-
|82
|Leo I „Lectis fraternitatis“ (J3 924)
|145v–146r
|75
|
|-
|83
|Leo I „Ut nobis gratulationem“ (J3 903)
|146r–147r
|76
|
|-
|84
|Leo I „In consortium vos“ (J3 908)
|147r–v
|77
|
|-
|85
|Leo I „Divinis praeceptis“ (J3 922)
|147v–149v
|78
|
|-
|86
|Leo I „Quantum praesidii“ (J3 936)
|150r–151r
|79
|
|-
|87
|Leo I „Licet de his“ (J3 967)
|151r–152v
|80
|
|-
|88
|Leo I „Sollicitudini meae quam“ (J3 1035)
|152v–155v
|81
|
|-
|89
|Leo I „Relatione sancti fratris“ (J3 897)
|155v–156r
|82
|
|-
|90
|Leo I „Lectis fraternitatis“ (J3 898)
|156r–v
|83
|
|-
|91
|Leo I „Cum de ordinationibus“ (J3 916)
|156v–158v
|84
|
|-
|92
|Leo I „Religiosa clementissimi“ (J3 938)
|158v–159r
|85
|
|-
|93
|Leo I „Litteris clementiae“ (J3 954)
|159r–160r
|86
|
|-
|94
|Leo I „Si epistolae quae“ (J3 955)
|160r–v
|87
|
|-
|95
|Leo I „Licet per nostros“ (J3 940)
|160v–162r
|88
|
|-
|96
|Leo I „Quantum rebus“ (J3 935)
|162r
|89
|
|-
|97
|Leo I „Magno munere“ (J3 1013)
|162r–163v
|90
|
|-
|98
|Leo I „Manifestato sicut“ (J3 1015)
|163v–164v
|91
|
|-
|99
|Leo I „Omnem quidem“ (J3 1024)
|164v–165r
|92
|
|-
|100
|Leo I „Diligentiam necessariae“ (J3 1081)
|165r–v
|93
|
|-
|101
|Leo I „Multo gaudio mens“ (J3 1089)
|165v–167r
|94
|
|-
|102
|Leo I „Lectis dilectionis“ (J3 1091)
|167r–v
|95
|
|-
|103
|Leo I „Si firmo incommutabilique“ (J3 1048)
|167v–168r
|96
|
|-
|104
|Leo I „Optaverem quidem“ (J3 1000)
|168r–v
|97
|
|-
|105
|Leo I „Iudicium nostrum quod“ (J3 925)
|168v–169v
|98
|
|-
|106
|Isidor of Seville „Veniente ad nos“
|170r–171r
|–
|
|}
Note that {{Author|Maassen}}, Geschichte p. {{Maassen|12}} suggests that the Nicaean canons at the beginning were not part of the ''Quesnelliana'' proper but an addition („vor der Quesnel’schen Sammlung“) peculiar to the Vienna copy, just like the 419 canons (ibidem p. {{Maassen|9}}).

==Literature==
{{Author|Maassen}}, Geschichte pp. {{Maassen|12}}, {{Maassen|487}}.- CLA 10, no. 1505, p. 20 and p. 49; CLA Suppl. p. 66.- {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] p. 10 including n. 38.- {{Author|Kéry}}, Collections p. {{Kéry|28}}.- {{Author|Elliot}}, [https://www.academia.edu/4591285/Canon_Law_Collections_in_England_ca_600_1066_The_Manuscript_Evidence Canon Law] pp. 122-123, 214-218 (his '''D11''').

{{DEFAULTSORT:Wien, ÖNB, Cod. 02141}}

[[Category:Manuscript]]
[[Category:Latin Manuscript]]
[[Category:Digitized Manuscript]]
[[Category:Manuscript from Western Germany]]
[[Category:Manuscript saec VIII]]
[[Category:Manuscript saec IX]]
[[Category:Manuscript of Collectio Quesnelliana]]
[[Category:Manuscript of early papal letters]]

[[Category:Manuscript in Wien, ÖNB]]

Collectio Weingartensis

2025-11-06T14:34:28Z

TStueber: changed "Trient/Trento" to "Trent", which seems to be more common in English

{{DISPLAYTITLE:''Collectio Weingartensis''}}

{{Infobox collection
| century = saec. VI
|wikidata=Q127692628|structure=chronological|mss=one| title = Collectio Weingartensis
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:TStueber|Till Stüber]]
|normregion=Central Italy}}

The collection is dated to the late sixth century; it is extant in only one manuscript ([[Stuttgart, WLB, HB.VI.113]]; from Rhetia). Kéry describes it as a "chronologically arranged collection of conciliar canons and decretals (only very few decretals); influenced by or even directly relying on the [[Collectio Quesnelliana]]" ({{Author|Kéry}}, Collections p. {{Kéry|42}}). Hubert Mordek ({{Author|Mordek}}, Bischofsliste p. 144) argued, by contrast, that the ''Weingartensis'' more likely drew upon the same source material as the ''Quesnelliana''. The ''Weingartensis'' also exhibits connections to the [[Corpus canonum Africano-Romanum]] and, more closely still, to the [[Collectio Tuberiensis]]. The collection derives its name from the Benedictine monastery of Weingarten, which formerly housed the Codex unicus in its library.

==The manuscript==
See [[:Category:Manuscript of Collectio Weingartensis]] ({{PAGESINCATEGORY:Manuscript of Collectio Weingartensis}} entry)

*[[Stuttgart, WLB, HB.VI.113]]

==Contents==
The collection consists exclusively of legal documents dating from the fourth and fifth centuries. In addition to Greek councils (Nicaea, Ancyra, Neocaesarea, Gangra, Antioch, Laodicea, Chalcedon, and Serdica - notably lacking Constantinople I and Ephesus) and papal decretals (Siricius, Innocent I, Damasus, Gelasius), it also includes (fols. 40v–43r) a small dossier of African canons, which is likewise preserved within the [[Collectio Sancti Mauri]]. Munier edited this dossier under the title „Sylloge rerum Africanarum collectionis Fossatensis“, but did not take into account its transmission within the ''Collectio Weingartensis''. The dossier comprises conciliar canons concerning ecclesiastical prosecution and judicial procedure, as well as the protection of church property.

{| class="wikitable"
|'''Contents'''
|'''Folios'''
|-
|Nicaea 325 – Capitulatio
|1v
|-
|Nicene Creed
|2r–v
|-
|Praefatio brevis „Cum conuenisset“
|2v
|-
|Nicaea 325 – canons (Isidoriana)
|2v–9r
|-
|Nicaea 325 – subscriptions
|9r–11r
|-
|Ancyra 314 (Isidoriana antiqua)
|11r–16v
|-
|Neocaesarea 314/5 (Isidoriana antiqua)
|16v–19r
|-
|Gangra 340/1 (Isidoriana antiqua)
|19r–24r
|-
|Antioch 328 (Isidoriana)
|24r–33v
|-
|Laodicaea 325/82 (Isidoriana)
|33v–40v
|-
|Sylloge rerum Africanarum collectionis Fossatensis
|40v–43r
|-
|Siricius “Directa” (J3 605)
|43r–52r
|-
|''blank page''
|52v
|-
|Innocent I „Etsi tibi“ (J3 665)
|53r–58v
|-
|Innocent I „Consulenti tibi“ (J3 675)
|58v–63r
|-
|Chalcedon 451 (Dionysiana I)
|63r–66v, 68r–70v
|-
|Serdica 342 – epitome
|71r–72r
|-
|Serdica 342 – canons
|72r–79r
|-
|Damasus I „Dominus inter“ (J3 586)
|79r–81r
|-
|[Marian sequence – 12th century]
|81v
|-
|Tome of Damasus
|82r–84r
|-
|Gelasius I “Necessaria rerum” (J3 1270)
|84r–89v, 97r–98v, 90r–91v
|-
|Note of Secundus of Trent ca. 580
|92r
|}

==Links to the Collectio Tuberiensis==
According to {{Author|Mordek}}, Spätantikes Kirchenrecht (1993), the ''Collectio Weingartensis'' is closely related to another collection preserved only in fragments, which he named the ''Collectio Tuberiensis''. Mordek attributed the similarities between the two collections to a common source, which he designated the ''Versio Raetica antiqua''. Based on his reconstruction, the contents of the Collectio Tuberiensis largely corresponded to the opening portion of the ''Collectio Weingartensis'' – specifically, the documents preserved in Stuttgart, WLB, HB.VI.113, fols. 1v–81r – although arranged in a somewhat different order. The only certain exception is a unidentified text fragment that follows Damasus I „Dominus inter“ (J3 586) in the ''Tuberiensis'', but is absent from the Weingartensis.
Whether the epitome of the canons of Serdica contained in the Weingartensis, was originally included in the ''Tuberiensis'', cannot be determined with certainty. That the epitome was very likely part of their common source, however, is suggested by its occurrence in the ''Corpus canonum Africano-Romanum'', where it is linked to both the unabridged canons of Serdica and the ''Interpretatio Isidoriana antiqua''. The absence of the Tome of Damasus and Gelasius’s decretal “Necessaria rerum” (Stuttgart, WLB, HB.VI.113, fols. 82r–98v; partially misbound) in the ''Tuberiensis'' may indicate that these texts were never part of the shared source. This hypothesis is further supported by the presence of a blank page in the Stuttgart manuscript (fol. 81v), separating these texts from the rest of the collection.

==Links to the ''Corpus canonum Africano-Romanum''==
The ''Collectio Weingartensis'' – and by extension, the closely related ''Tuberiensis'' – also exhibits a clear relationship to the ''Corpus canonum Africano-Romanum''. Both collections share the synods of Nicaea, Ancyra, Neocaesarea, Gangra, Antioch, and Laodicea according to the rare ''Interpretatio Isidoriana (antiqua)'', as well as the Synod of Serdica in two versions (Epitome and Canons). While {{Author|Schwartz}}, Kanonessammlungen (1936), p. 60 n. 1 regarded the ''Collectio Weingartensis'' as dependent on the ''Corpus canonum Africano-Romanum'', {{Author|Mordek}}, Ungedruckte Bischofsliste (1996), p. 143 attributed the similarities between the ''Weingartensis'' and the ''Corpus canonum'' to a common source. In comparison with the ''Corpus canonum Africano-Romanum'', however, the text preserved in the ''Weingartensis'' (and fragmentarily in the ''Tuberiensis'') appears closer to the archetype. The manuscripts of the ''Corpus canonum Africano-Romanum'' contain several later additions and interpolations emphasizing the primacy of the Roman see. These additions are absent from the ''Weingartensis''.

==Place and date of origin==
[[File:Stuttgart WLB HB.VI.113 fol92r.png|200px|thumb|left|Note of Secundus of Trent in Stuttgart WLB HB.VI.113, at fol. 92r - © Württembergische Landesbibliothek Stuttgart]]
The ''Weingartensis'' concludes with a brief note in which a cleric named Secundus left his name to posterity. According to his own statement, the note was written in Trent around the year 580. Secundus has been identified in modern scholarship as the baptizer of Adaloald, a Lombard prince, mentioned by Paulus Diaconus (Historia Langobardorum IV, 27). On this basis, {{Author|Turner}} (EOMIA 1.2.3, p. X) dates the collection to the late sixth century. Still according to Turner, it is, however, more likely to have originated in Rome than in northern Italy. {{Author|Zechiel-Eckes}}, following up on this, refers to a “auf das römische Ambiente des 6. Jhs. weisender Überlieferungsstrang” (see his review of Y.-M. Duval, ''La décrétale “Ad Gallos episcopos”'', in Francia Recensio 3 [2008]). The sources on which the collection drew are, of course, considerably older, as evidenced by the fact that the anonymous compiler of the ''Corpus canonum Africano-Romanum'', active in the fifth century, also made use of them.

==Literature==
{{Author|Maassen}}, Geschichte {{Maassen|484}}; {{Author|Kéry}}, Collections pp. {{Kéry|42}}-43; Rita {{Author|Lizzi Testa}}, La Collectio Avellana e le collezioni canoniche romane e italiche del V–VI secolo. Un progetto di ricerca, in: Cristianesimo nella storia 35.1 (2014), pp. 77-236, at 219-221; Hubert {{Author|Mordek}}, Eine ungedruckte Bischofsliste des 1. ökumenischen Konzils von Nicäa (325). (Cod. Stuttgart HB VI 113 der Collectio Weingartensis), in: Zeitschrift für katholische Theologie 118.2 (1996), pp. 138-150; Hubert {{Author|Mordek}}, Spätantikes Kirchenrecht in Rätien. Zur Verwandtschaft von Tuberiensis und Weingartensis als Tradenten des ältesten lateinischen Corpus canonum, in: ZRG KA 79 (1993), pp. 16-33; Johann Friedrich {{Author|von Schulte}}, Vier Weingartner jetzt Stuttgarter Handschriften (Sitzungsberichte der kaiserlichen Akademie der Wissenschaften in Wien. Philosophisch-historische Classe 117, 1889) pp. 1-30, at 1-15; Joseph {{Author|van der Speeten}} OSB, Quelques remarques sur la collection canonique de Weingarten, in: Sacris Erudiri 29 (1986), pp. 25-118; Klaus {{Author|Zechiel-Eckes}}, Die erste Dekretale. Der Brief Papst Siricius’ an Bischof Himerius von Tarragona vom Jahr 385 (JK 255). Aus dem Nachlass mit Ergänzungen hg. von D. Jasper (2013), pp. 31-32.

[[Category:Canonical Collection]]
[[Category:Pre-Gratian Collection]]
[[Category:Pre-Gratian Collection containing papal letters]]
[[Category:Collection not in Clavis database]]
[[Category:Collection saec VI]]
[[Category:Collection from Central Italy]]
[[Category:Stub]]
[[Category:Collection in Maassen]]

Collectio Weingartensis

2025-11-06T08:26:14Z

TStueber: fixed typo

{{DISPLAYTITLE:''Collectio Weingartensis''}}

{{Infobox collection
| century = saec. VI
|wikidata=Q127692628|structure=chronological|mss=one| title = Collectio Weingartensis
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:TStueber|Till Stüber]]
|normregion=Central Italy}}

The collection is dated to the late sixth century; it is extant in only one manuscript ([[Stuttgart, WLB, HB.VI.113]]; from Rhetia). Kéry describes it as a "chronologically arranged collection of conciliar canons and decretals (only very few decretals); influenced by or even directly relying on the [[Collectio Quesnelliana]]" ({{Author|Kéry}}, Collections p. {{Kéry|42}}). Hubert Mordek ({{Author|Mordek}}, Bischofsliste p. 144) argued, by contrast, that the ''Weingartensis'' more likely drew upon the same source material as the ''Quesnelliana''. The ''Weingartensis'' also exhibits connections to the [[Corpus canonum Africano-Romanum]] and, more closely still, to the [[Collectio Tuberiensis]]. The collection derives its name from the Benedictine monastery of Weingarten, which formerly housed the Codex unicus in its library.

==The manuscript==
See [[:Category:Manuscript of Collectio Weingartensis]] ({{PAGESINCATEGORY:Manuscript of Collectio Weingartensis}} entry)

*[[Stuttgart, WLB, HB.VI.113]]

==Contents==
The collection consists exclusively of legal documents dating from the fourth and fifth centuries. In addition to Greek councils (Nicaea, Ancyra, Neocaesarea, Gangra, Antioch, Laodicea, Chalcedon, and Serdica - notably lacking Constantinople I and Ephesus) and papal decretals (Siricius, Innocent I, Damasus, Gelasius), it also includes (fols. 40v–43r) a small dossier of African canons, which is likewise preserved within the [[Collectio Sancti Mauri]]. Munier edited this dossier under the title „Sylloge rerum Africanarum collectionis Fossatensis“, but did not take into account its transmission within the ''Collectio Weingartensis''. The dossier comprises conciliar canons concerning ecclesiastical prosecution and judicial procedure, as well as the protection of church property.

{| class="wikitable"
|'''Contents'''
|'''Folios'''
|-
|Nicaea 325 – Capitulatio
|1v
|-
|Nicene Creed
|2r–v
|-
|Praefatio brevis „Cum conuenisset“
|2v
|-
|Nicaea 325 – canons (Isidoriana)
|2v–9r
|-
|Nicaea 325 – subscriptions
|9r–11r
|-
|Ancyra 314 (Isidoriana antiqua)
|11r–16v
|-
|Neocaesarea 314/5 (Isidoriana antiqua)
|16v–19r
|-
|Gangra 340/1 (Isidoriana antiqua)
|19r–24r
|-
|Antioch 328 (Isidoriana)
|24r–33v
|-
|Laodicaea 325/82 (Isidoriana)
|33v–40v
|-
|Sylloge rerum Africanarum collectionis Fossatensis
|40v–43r
|-
|Siricius “Directa” (J3 605)
|43r–52r
|-
|''blank page''
|52v
|-
|Innocent I „Etsi tibi“ (J3 665)
|53r–58v
|-
|Innocent I „Consulenti tibi“ (J3 675)
|58v–63r
|-
|Chalcedon 451 (Dionysiana I)
|63r–66v, 68r–70v
|-
|Serdica 342 – epitome
|71r–72r
|-
|Serdica 342 – canons
|72r–79r
|-
|Damasus I „Dominus inter“ (J3 586)
|79r–81r
|-
|[Marian sequence – 12th century]
|81v
|-
|Tome of Damasus
|82r–84r
|-
|Gelasius I “Necessaria rerum” (J3 1270)
|84r–89v, 97r–98v, 90r–91v
|-
|Note of Secundus of Trient ca. 580
|92r
|}

==Links to the Collectio Tuberiensis==
According to {{Author|Mordek}}, Spätantikes Kirchenrecht (1993), the ''Collectio Weingartensis'' is closely related to another collection preserved only in fragments, which he named the ''Collectio Tuberiensis''. Mordek attributed the similarities between the two collections to a common source, which he designated the ''Versio Raetica antiqua''. Based on his reconstruction, the contents of the Collectio Tuberiensis largely corresponded to the opening portion of the ''Collectio Weingartensis'' – specifically, the documents preserved in Stuttgart, WLB, HB.VI.113, fols. 1v–81r – although arranged in a somewhat different order. The only certain exception is a unidentified text fragment that follows Damasus I „Dominus inter“ (J3 586) in the ''Tuberiensis'', but is absent from the Weingartensis.
Whether the epitome of the canons of Serdica contained in the Weingartensis, was originally included in the ''Tuberiensis'', cannot be determined with certainty. That the epitome was very likely part of their common source, however, is suggested by its occurrence in the ''Corpus canonum Africano-Romanum'', where it is linked to both the unabridged canons of Serdica and the ''Interpretatio Isidoriana antiqua''. The absence of the Tome of Damasus and Gelasius’s decretal “Necessaria rerum” (Stuttgart, WLB, HB.VI.113, fols. 82r–98v; partially misbound) in the ''Tuberiensis'' may indicate that these texts were never part of the shared source. This hypothesis is further supported by the presence of a blank page in the Stuttgart manuscript (fol. 81v), separating these texts from the rest of the collection.

==Links to the ''Corpus canonum Africano-Romanum''==
The ''Collectio Weingartensis'' – and by extension, the closely related ''Tuberiensis'' – also exhibits a clear relationship to the ''Corpus canonum Africano-Romanum''. Both collections share the synods of Nicaea, Ancyra, Neocaesarea, Gangra, Antioch, and Laodicea according to the rare ''Interpretatio Isidoriana (antiqua)'', as well as the Synod of Serdica in two versions (Epitome and Canons). While {{Author|Schwartz}}, Kanonessammlungen (1936), p. 60 n. 1 regarded the ''Collectio Weingartensis'' as dependent on the ''Corpus canonum Africano-Romanum'', {{Author|Mordek}}, Ungedruckte Bischofsliste (1996), p. 143 attributed the similarities between the ''Weingartensis'' and the ''Corpus canonum'' to a common source. In comparison with the ''Corpus canonum Africano-Romanum'', however, the text preserved in the ''Weingartensis'' (and fragmentarily in the ''Tuberiensis'') appears closer to the archetype. The manuscripts of the ''Corpus canonum Africano-Romanum'' contain several later additions and interpolations emphasizing the primacy of the Roman see. These additions are absent from the ''Weingartensis''.

==Place and date of origin==
[[File:Stuttgart WLB HB.VI.113 fol92r.png|200px|thumb|left|Note of Secundus of Trient in Stuttgart WLB HB.VI.113, at fol. 92r - © Württembergische Landesbibliothek Stuttgart]]
The ''Weingartensis'' concludes with a brief note in which a cleric named Secundus left his name to posterity. According to his own statement, the note was written in Trento around the year 580. Secundus has been identified in modern scholarship as the baptizer of Adaloald, a Lombard prince, mentioned by Paulus Diaconus (Historia Langobardorum IV, 27). On this basis, {{Author|Turner}} (EOMIA 1.2.3, p. X) dates the collection to the late sixth century. Still according to Turner, it is, however, more likely to have originated in Rome than in northern Italy. {{Author|Zechiel-Eckes}}, following up on this, refers to a “auf das römische Ambiente des 6. Jhs. weisender Überlieferungsstrang” (see his review of Y.-M. Duval, ''La décrétale “Ad Gallos episcopos”'', in Francia Recensio 3 [2008]). The sources on which the collection drew are, of course, considerably older, as evidenced by the fact that the anonymous compiler of the ''Corpus canonum Africano-Romanum'', active in the fifth century, also made use of them.

==Literature==
{{Author|Maassen}}, Geschichte {{Maassen|484}}; {{Author|Kéry}}, Collections pp. {{Kéry|42}}-43; Rita {{Author|Lizzi Testa}}, La Collectio Avellana e le collezioni canoniche romane e italiche del V–VI secolo. Un progetto di ricerca, in: Cristianesimo nella storia 35.1 (2014), pp. 77-236, at 219-221; Hubert {{Author|Mordek}}, Eine ungedruckte Bischofsliste des 1. ökumenischen Konzils von Nicäa (325). (Cod. Stuttgart HB VI 113 der Collectio Weingartensis), in: Zeitschrift für katholische Theologie 118.2 (1996), pp. 138-150; Hubert {{Author|Mordek}}, Spätantikes Kirchenrecht in Rätien. Zur Verwandtschaft von Tuberiensis und Weingartensis als Tradenten des ältesten lateinischen Corpus canonum, in: ZRG KA 79 (1993), pp. 16-33; Johann Friedrich {{Author|von Schulte}}, Vier Weingartner jetzt Stuttgarter Handschriften (Sitzungsberichte der kaiserlichen Akademie der Wissenschaften in Wien. Philosophisch-historische Classe 117, 1889) pp. 1-30, at 1-15; Joseph {{Author|van der Speeten}} OSB, Quelques remarques sur la collection canonique de Weingarten, in: Sacris Erudiri 29 (1986), pp. 25-118; Klaus {{Author|Zechiel-Eckes}}, Die erste Dekretale. Der Brief Papst Siricius’ an Bischof Himerius von Tarragona vom Jahr 385 (JK 255). Aus dem Nachlass mit Ergänzungen hg. von D. Jasper (2013), pp. 31-32.

[[Category:Canonical Collection]]
[[Category:Pre-Gratian Collection]]
[[Category:Pre-Gratian Collection containing papal letters]]
[[Category:Collection not in Clavis database]]
[[Category:Collection saec VI]]
[[Category:Collection from Central Italy]]
[[Category:Stub]]
[[Category:Collection in Maassen]]

Wien, ÖNB, Cod. 2141

2025-10-29T16:57:39Z

TStueber: added coll2 in Infobox

{{Infobox manuscript
| library = Wien, ÖNB
| shelfmark = Cod. 2141
| descriptionat = [https://bibliotheca-laureshamensis-digital.de/view/onb_cod2141/0003/image,info bibliotheca-laureshamensis-digital]
| descriptionat2 = [https://www.ub.uni-heidelberg.de/digi-pdf-katalogisate/sammlung50/werk/pdf/onb_cod2141.pdf 2014 description by Kautz]
| digitalimages = [https://doi.org/10.11588/diglit.7474#0005 ub.uni-heidelberg.de]
| bischoffnumber = 7218 on p. 491
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:TStueber|Till Stüber]]
| normregion = Western Germany
| coll = Collectio Quesnelliana
| coll2 = Corpus canonum Africano-Romanum
| century = saec. VIII-IX
| clanumber = [https://elmss.nuigalway.ie/catalogue/227 CLA X 1505]
|provenance=|specificregion=Region around Lorsch}}

Wien, ÖNB, Cod. 2141 is a partial copy of the ''[[Collectio Quesnelliana]]''. Because their exemplar was incomplete, the scribes supplemented the ''Quesnelliana'' using a copy of the ''[[Corpus canonum Africano-Romanum]]'' (on fol. 98v-101v and 103v-115v). The documents taken from the ''Corpus canonum Africano-Romanum'' are the synods of Antioch (partial), Laodicaea, Constantinople and Carthage 419. According to Turner, the exemplar these texts were copied from was closer to the archetype of the ''Corpus canonum'' than the more complete manuscripts [[München, BSB, Clm 6243]] and [[Würzburg, Universitätsbibliothek, M.p.th.f. 146]]. See below for fol. 106r-115v.

Perhaps ({{Author|Bischoff}}) or "manifestly" (CLA) from Lorsch, dated saec. VIII/IX (CLA, {{Author|Bischoff}}) or about 780 ({{Author|Kéry}}).

==Contents==
The following table shows the contents of the manscript, indicating for each document whether it was copied from the ''Quesnelliana'' or the ''Corpus canonum Africano-Romanum'' (CCAR). The numbering of the Quesnelliana chapters is taken from the contents list of {{Author|Elliot}}, Canon Law Collections in England ca 600–1066, pp. 214-218.

Note that the synod of Antioch represents a combination of both collections: on fol. 98v, in the midst of canon 1 of Antioch, the ''Quesnelliana'' text breaks off at ''uel presbyter uel diaconus'' (presumably due to a lacuna in the exemplar). With lighter ink, the scribe continues in the same line with the wording of the ''Corpus canonum Africano-Romanum'': ''post hanc definitionem ausus'' etc.
{| class="wikitable"
|'''No.'''
|'''Contents'''
|'''Folios'''
|'''Quesnelliana'''
|'''CCAR'''
|-
|1
|Nicaea 325 – Creed
|1r
|1a
|
|-
|2
|Nicaea 325 – subscriptions
|1r–2r
|1b
|
|-
|3
|Nicaea 325 – Short preface „Cum convenisset“
|2r
|1c
|
|-
|4
|Nicaea 325 – canons (Isidoriana)
|2r–3v
|1d
|
|-
|5
|Serdica 342
|3v–6v
|1e
|
|-
|6
|Carthage 397 – Praefatio / Breviarium Hipponense
|6v–10r
|2
|
|-
|7
|Ancyra 314 (Isidoriana)
|10r-12r
|3
|
|-
|8
|Neocaesarea 314/5 (Isidoriana)
|12v–13r
|4
|
|-
|9
|Gangra 340/1 (Isidoriana)
|13r–14v
|5
|
|-
|10
|Carthage 416 – synodal letter „Cum ex more“
|14v–15v
|6
|
|-
|11
|Innocent I „In requirendis Dei“ (J3 708)
|15v–17r
|7
|
|-
|12
|Mileve 416 – synodal letter „Quia te Dominus“
|17r–v
|8
|
|-
|13
|Innocent I „Inter ceteras Romanae“ (J3 709)
|18r–v
|9
|
|-
|14
|Letter of African bishops to Innocent I „De conciliis“
|18v–22r
|10
|
|-
|15
|Innocent I „Fraternitatis vestrae“ (J3 710)
|22r–23r
|11
|
|-
|16
|Innocent I „In familiaribus scriptis“ (J3 711)
|23r
|12
|
|-
|17
|Carthage 418
|23r–24r
|13
|
|-
|18
|Rescript of Honorius and Theodosius II „Ad conturbandam“
|24r–v
|14
|
|-
|19
|Edict of the PPO Palladius „In Pelagium“
|25r
|15
|
|-
|20
|Honorius and Theodosius II to Aurelius of Carthage „Dudum quidem“
|25r
|16
|
|-
|21
|Aurelius of Carthage „Dilectissimis“
|25r–v
|17
|
|-
|22
|Augustinus of Hippo „Tandem aliquando“ – Auszug
|25v–26r
|18
|
|-
|23
|Constitution of Constantius III „Quae cum praeteritae“
|26r–v
|19
|
|-
|24
|Edict of PVR Volusianus „Hactenus Caelestium“
|26v
|20
|
|-
|25
|Innocent I „Consulenti tibi“ (J3 675)
|26v–28r
|21
|
|-
|26
|Innocent I „Magna me gratulatio“ (J3 691)
|28r–30r
|22
|
|-
|27
|Innocent I „Si instituta“ (J3 701)
|30r–31v
|23
|
|-
|28
|Innocent I „Etsi tibi“ (J3 665)
|31v–33v
|24
|
|-
|29
|Chalcedon 451 (Prisca)
|33v–37v
|25
|
|-
|30
|Constitution of Valentinian III and Marcian „Tandem aliquando“
|37v–38r
|26
|
|-
|31
|Constitution of Marcian „Venerabilem catholicae“
|38r–v
|27
|
|-
|32
|Constitution of Marcian „Licet iam sacratissima“
|38v–40r
|28
|
|-
|33
|Siricius „Directa“ (J3 605)
|40r–43r
|29
|
|-
|34
|Siricius „Optarem semper“ (J3 613)
|43r–44r
|30
|
|-
|35
|Ambrosius of Milan „Recognovimus“
|44r–45v
|31
|
|-
|36
|Zosimus “Exigit dilectio” (J3 745)
|45v–46v
|32
|
|-
|37
|Zosimus “Ex relatione fratris” (J3 750)
|46v–47r
|33
|
|-
|38
|Boniface I „Difficile quidem“ (J3 790)
|47r–v
|34
|
|-
|39
|Celestine I „Cuperemus quidem“ (J3 821)
|47v–49r
|35
|
|-
|40
|Celestine I „Nulli sacerdotum“ (J3 823)
|49r–v
|36
|
|-
|41
|Expositio fidei „Nos patrem“
|49v
|37
|
|-
|42
|Confessio Faustini presbyteri „Sufficiebat“
|49v–50r
|38
|
|-
|43
|De fide Nicaena
|50r–v
|39
|
|-
|44
|Libellus Augustini de fide catholica
|50v–51r
|40
|
|-
|45
|Leo I „Promisisse me“ (J3 1092) – appendix
|51r–54v
|41
|
|-
|46
|Constantinople 448
|54v–57v
|42
|
|-
|47
|Narrationis ordo de pravitate Dioscori Alexandrini
|57v–58v
|43
|
|-
|48
|Simplicius „Cogitationum ferias“ (J3 1191)
|59r
|44
|
|-
|49
|Acacius of Constantinople „Sollicitudinem omnium“
|59r–v
|45
|
|-
|50
|Felix III „Multarum transgressionum“ (J3 1214)
|59v–60r
|46
|
|-
|51
|Gelasius I “Ne forte quod” (J3 1360)
|60v–65r
|47
|
|-
|52
|Gelasius I “Ego quoque mente” (J3 1256)
|65r–67r
|48
|
|-
|53
|Gelasius I „Famuli vestrae pietatis“ (J3 1277)
|67r–70v
|49
|
|-
|54
|Gelasius I „Valde mirati sumus“ (J3 1278)
|70v–75v
|50
|
|-
|55
|Gelasius I „Quod ergo isti“ (J3 1311)
|75v–81r
|51
|
|-
|56
|Athanasius of Alexandria „Ego quidem“
|81r–85r
|52
|
|-
|57
|Cyril of Alexandria „Laetentur caeli“
|85r–87r
|53a
|
|-
|58
|Formula libelli fidei „Ego ille“
|87r–v
|53b
|
|-
|59
|Ordo gestorum of the Council of Chalcedon 451
|78v–89v
|54
|
|-
|60
|Damasus I „Per ipsum filium“ (J3 557)
|89v–90r
|55a
|
|-
|61
|Rome 378
|90r–91r
|55b
|
|-
|62
|Milan 451 – synodal letter „Reversis Domino“
|91r–92r
|56
|
|-
|63
|Arles 451 – synodal letter „Perlata ad nos“
|92r–93v
|57
|
|-
|64
|Gelasius I “Necessaria rerum” (J3 1270)
|93v–98r
|58
|
|-
|65
|Antioch 328 (Isidoriana)
|98r–101v
|59
|X
|-
|66
|Telepte 418
|102r–103r
|62
|
|-
|67
|Regula formatarum
|103r–v
|63
|
|-
|68
|Laodicea 325/82 (Isidoriana)
|103v–105v
|[60]
|X
|-
|69
|Constantinople 381 (Isidoriana)
|105v–106r
|[61]
|X
|-
|70a
|Carthage 419 – protocol of 25 May
|106r–108r
|–
|X
|-
|70b
|Carthage 419 – Nicene creed (Caeciliani)
|108r
|–
|X
|-
|70c
|Carthage 419 – canons of Nicaea (Caeciliani)
|108r–110v
|–
|X
|-
|70d
|Carthage 419 – canons of 25 May
|110v–113v
|–
|X
|-
|70e
|Carthage 419 – subscriptions of 25 May
|113v–114r
|–
|X
|-
|70f
|Carthage 419 – synodal letter „Quoniam Domino“
|114r–115v
|–
|X
|-
|71
|Clement I „Notum tibi facio“ (J3 †26)
|116r–120r
|64
|
|-
|72
|Ceretius, Salonius, Veranus „Recensita epistola“
|120r–v
|65
|
|-
|73
|Cyril of Alexandria „Comperi quosdam“
|120v–122r
|66
|
|-
|74
|Leo I „Promisisse me“ (J3 1092) – with appendix
|122r–129r
|67
|
|-
|75
|Leo I „Acceptis dilectionis tuae“ (J3 1041)
|129r–130r
|68
|
|-
|76
|Leo I „Lectis dilectionis tuae“ (J3 934)
|130r–133v
|69
|
|-
|77
|Leo I „Sollicitudinis quidem tuae“ (J3 1017)
|134r–v
|70
|
|-
|78
|Leo I „Quam laudabiliter pro“ (J3 919)
|134v–139v
|71
|
|-
|79
|Leo I „Epistolas fraternitatis“ (J3 1098)
|139v–142r
|72
|
|-
|80
|Leo I „Quanta fraternitati“ (J3 918)
|142r–144v
|73
|
|-
|81
|Leo I „Regressus ad nos“ (J3 1086)
|144v–145v
|74
|
|-
|82
|Leo I „Lectis fraternitatis“ (J3 924)
|145v–146r
|75
|
|-
|83
|Leo I „Ut nobis gratulationem“ (J3 903)
|146r–147r
|76
|
|-
|84
|Leo I „In consortium vos“ (J3 908)
|147r–v
|77
|
|-
|85
|Leo I „Divinis praeceptis“ (J3 922)
|147v–149v
|78
|
|-
|86
|Leo I „Quantum praesidii“ (J3 936)
|150r–151r
|79
|
|-
|87
|Leo I „Licet de his“ (J3 967)
|151r–152v
|80
|
|-
|88
|Leo I „Sollicitudini meae quam“ (J3 1035)
|152v–155v
|81
|
|-
|89
|Leo I „Relatione sancti fratris“ (J3 897)
|155v–156r
|82
|
|-
|90
|Leo I „Lectis fraternitatis“ (J3 898)
|156r–v
|83
|
|-
|91
|Leo I „Cum de ordinationibus“ (J3 916)
|156v–158v
|84
|
|-
|92
|Leo I „Religiosa clementissimi“ (J3 938)
|158v–159r
|85
|
|-
|93
|Leo I „Litteris clementiae“ (J3 954)
|159r–160r
|86
|
|-
|94
|Leo I „Si epistolae quae“ (J3 955)
|160r–v
|87
|
|-
|95
|Leo I „Licet per nostros“ (J3 940)
|160v–162r
|88
|
|-
|96
|Leo I „Quantum rebus“ (J3 935)
|162r
|89
|
|-
|97
|Leo I „Magno munere“ (J3 1013)
|162r–163v
|90
|
|-
|98
|Leo I „Manifestato sicut“ (J3 1015)
|163v–164v
|91
|
|-
|99
|Leo I „Omnem quidem“ (J3 1024)
|164v–165r
|92
|
|-
|100
|Leo I „Diligentiam necessariae“ (J3 1081)
|165r–v
|93
|
|-
|101
|Leo I „Multo gaudio mens“ (J3 1089)
|165v–167r
|94
|
|-
|102
|Leo I „Lectis dilectionis“ (J3 1091)
|167r–v
|95
|
|-
|103
|Leo I „Si firmo incommutabilique“ (J3 1048)
|167v–168r
|96
|
|-
|104
|Leo I „Optaverem quidem“ (J3 1000)
|168r–v
|97
|
|-
|105
|Leo I „Iudicium nostrum quod“ (J3 925)
|168v–169v
|98
|
|-
|106
|Isidor of Seville „Veniente ad nos“
|170r–171r
|–
|
|}
Note that {{Author|Maassen}}, Geschichte p. {{Maassen|12}} suggests that the Nicaean canons at the beginning were not part of the Quesnelliana proper but an addition („vor der Quesnel’schen Sammlung“) peculiar to the Vienna copy, just like the 419 canons (ibidem p. {{Maassen|9}}).

==Literature==
{{Author|Maassen}}, Geschichte p. {{Maassen|12}}; CLA 10, no. 1505, p. 20 and p. 49; CLA Suppl. p. 66; {{Author|Kéry}}, p. {{Kéry|28}}; {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] p. 10 including n. 38

{{DEFAULTSORT:Wien, ÖNB, Cod. 02141}}

[[Category:Manuscript]]
[[Category:Digitized Manuscript]]
[[Category:Manuscript from Western Germany]]
[[Category:Manuscript saec VIII]]
[[Category:Manuscript saec IX]]
[[Category:Manuscript of Collectio Quesnelliana]]
[[Category:Manuscript in Wien, ÖNB]]

Collectio Tuberiensis

2025-10-27T20:31:47Z

TStueber: added some lit. (my previous edit got lost somehow)

{{DISPLAYTITLE:''Collectio Tuberiensis''}}

{{Infobox collection
| century = saec. VI
| title = Collectio Tuberiensis
| alttitle1 = Rhaetian Collection
| alttitle2 = Collection of Münstair
| author1 = [[User:Christof Rolker|Christof Rolker]]
| normregion = Northern Italy
|wikidata=Q127691769|mss=one}}

The collection from Rhetia is dated ca. 580; it is extant in only one set of fragments (today [[München, BSB, Clm 29550/1]]). Kéry describes it as a "chronologically arranged collection of conciliar canons and decretals. Taken from an earlier version of the [[Collectio Frisingensis I|Collectio Frisingensis]]; very close relationship to [[Collectio Weingartensis]]."

The fragments (coming from 16 folios of three different quires) contains parts of a relatively elaborate ''capitulatio'', and the numbers reappear in the collection itself. Apparently, the collection originally had contained 286 canons. Most of the material are conciliar canons of the fourth and fifth centuries, but also some papal letters including {{JK|255}}. Of these materials, only some are contained in the extant fragments, as Mordek noted:
:Als sichere Bestandteile der Collectio Tuberiensis (Tb) sind — da in Text und/oder Capitulatio ausgewiesen — die Kanones von Nikäa (mit Beiwerk), Ankyra, Karthago, Rom (Exempla synodi Romani) und Serdika anzusehen sowie die Siricius-Dekretale mit dem voraufgehenden unbekannten Überlie-ferungsrest.
Other materials that (based on the ''Weingartensis'') are presumed to have been part of the ''Tuberiensis'' are conciliar canons (Neocaesarea, Gangra, Antiochia, Laodicea, Chalcedon) and two decretals of Innocent I ({{JK|286}} and 293). The only texts that are in the ''Weingartensis'' but not the Tuberiensis (according to Mordek) are an epitome of the Serdica canons, the ''Tomus Damasi'', and Gelasius' ''Generale decretum'' ({{JK|636}})

According to Schieffer, the scribe was working with an exemplar of modest quality and added further errors.

==The manuscript==
See [[:Category:Manuscript of Collectio Tuberiensis]] ({{PAGESINCATEGORY:Manuscript of Collectio Tuberiensis}} entry)
*[[München, BSB, Clm 29550/1]]

==Literature==
{{Author|Schieffer}}, Spätantikes Kirchenrecht (1980), online at [https://resolver.sub.uni-goettingen.de/purl?PPN602167337%200066 DigiZeitschriften] and [https://www.degruyter.com/document/doi/10.7767/zrgka.1980.66.1.164 de Gruyter]; {{author|Mordek}}, Spätantikes Kirchenrecht (1993), online at [http://www.digizeitschriften.de/dms/img/?PPN=PPN602167337_0079&DMDID=DMDLOG_0005 DigiZeitschriften] and [https://doi.org/10.7767/zrgka.1993.79.1.16 de Gruyter]; Klaus {{Author|Zechiel-Eckes}}, Die erste Dekretale. Der Brief Papst Siricius’ an Bischof Himerius von Tarragona vom Jahr 385 (JK 255), Hanover 2013, pp. 29-30; Rita {{Author|Lizzi Testa}}, La Collectio Avellana e le collezioni canoniche romane e italiche del V–VI secolo. Un progetto di ricerca, in: Cristianesimo nella storia 35.1 (2014), pp. 77–236, at 201-202; Theresa {{Author|Steinbauer}}, Collectio canonum. Konservierung von Handschriftenfragmenten aus der Zeit Karls des Großen (München, Bayerische Staatsbibliothek, Clm 29550(1), BA thesis, Munich 2014; {{Author|Kéry}} Collections p. {{Kéry|42}}.

[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Collection saec VI]]
[[Category:Collection from Northern Italy]]

Collectio Tuberiensis

2025-10-27T20:29:43Z

TStueber: test edit

{{DISPLAYTITLE:''Collectio Tuberiensis''}}

{{Infobox collection
| century = saec. VI
| title = Collectio Tuberiensis
| alttitle1 = Rhaetian Collection
| alttitle2 = Collection of Münstair
| author1 = [[User:Christof Rolker|Christof Rolker]]
| normregion = Northern Italy
|wikidata=Q127691769|mss=one}}

The collection from Rhetia is dated ca. 580; it is extant in only one set of fragments (today [[München, BSB, Clm 29550/1]]). Kéry describes it as a "chronologically arranged collection of conciliar canons and decretals. Taken from an earlier version of the [[Collectio Frisingensis I|Collectio Frisingensis]]; very close relationship to [[Collectio Weingartensis]]."

The fragments (coming from 16 folios of three different quires) contains parts of a relatively elaborate ''capitulatio'', and the numbers reappear in the collection itself. Apparently, the collection originally had contained 286 canons. Most of the material are conciliar canons of the fourth and fifth centuries, but also some papal letters including {{JK|255}}. Of these materials, only some are contained in the extant fragments, as Mordek noted:
:Als sichere Bestandteile der Collectio Tuberiensis (Tb) sind — da in Text und/oder Capitulatio ausgewiesen — die Kanones von Nikäa (mit Beiwerk), Ankyra, Karthago, Rom (Exempla synodi Romani) und Serdika anzusehen sowie die Siricius-Dekretale mit dem voraufgehenden unbekannten Überlie-ferungsrest.
Other materials that (based on the ''Weingartensis'') are presumed to have been part of the ''Tuberiensis'' are conciliar canons (Neocaesarea, Gangra, Antiochia, Laodicea, Chalcedon) and two decretals of Innocent I ({{JK|286}} and 293). The only texts that are in the ''Weingartensis'' but not the Tuberiensis (according to Mordek) are an epitome of the Serdica canons, the ''Tomus Damasi'', and Gelasius' ''Generale decretum'' ({{JK|636}})

According to Schieffer, the scribe was working with an exemplar of modest quality and added further errors.

==The manuscript==
See [[:Category:Manuscript of Collectio Tuberiensis]] ({{PAGESINCATEGORY:Manuscript of Collectio Tuberiensis}} entry)
*[[München, BSB, Clm 29550/1]]

==Literature==
{{Author|Schieffer}}, Spätantikes Kirchenrecht (1980), online at [https://resolver.sub.uni-goettingen.de/purl?PPN602167337%200066 DigiZeitschriften] and [https://www.degruyter.com/document/doi/10.7767/zrgka.1980.66.1.164 de Gruyter]; {{author|Mordek}}, Spätantikes Kirchenrecht (1993), online at [http://www.digizeitschriften.de/dms/img/?PPN=PPN602167337_0079&DMDID=DMDLOG_0005 DigiZeitschriften] and [https://doi.org/10.7767/zrgka.1993.79.1.16 de Gruyter]; {{Author|Kéry}} Collections p. {{Kéry|42}}.

[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Collection saec VI]]
[[Category:Collection from Northern Italy]]

Collectio Tuberiensis

2025-10-25T21:42:36Z

TStueber: added some lit.

{{DISPLAYTITLE:''Collectio Tuberiensis''}}

{{Infobox collection
| century = saec. VI
| title = Collectio Tuberiensis
| alttitle1 = Rhaetian Collection
| alttitle2 = Collection of Münstair
| author1 = [[User:Christof Rolker|Christof Rolker]]
| normregion = Northern Italy
|wikidata=Q127691769|mss=one}}

The collection from Rhetia is dated ca. 580; it is extant in only one set of fragments (today [[München, BSB, Clm 29550/1]]). Kéry describes it as a "chronologically arranged collection of conciliar canons and decretals. Taken from an earlier version of the [[Collectio Frisingensis I|Collectio Frisingensis]]; very close relationship to [[Collectio Weingartensis]]."

The fragments (coming from 16 folios of three different quires) contains parts of a relatively elaborate ''capitulatio'', and the numbers reappear in the collection itself. Apparently, the collection originally had contained 286 canons. Most of the material are conciliar canons of the fourth and fifth centuries, but also some papal letters including {{JK|255}}. Of these materials, only some are contained in the extant fragments, as Mordek noted:
:Als sichere Bestandteile der Collectio Tuberiensis (Tb) sind — da in Text und/oder Capitulatio ausgewiesen — die Kanones von Nikäa (mit Beiwerk), Ankyra, Karthago, Rom (Exempla synodi Romani) und Serdika anzusehen sowie die Siricius-Dekretale mit dem voraufgehenden unbekannten Überlie-ferungsrest.
Other materials that (based on the ''Weingartensis'') are presumed to have been part of the ''Tuberiensis'' are conciliar canons (Neocaesarea, Gangra, Antiochia, Laodicea, Chalcedon) and two decretals of Innocent I ({{JK|286}} and 293). The only texts that are in the ''Weingartensis'' but not the Tuberiensis (according to Mordek) are an epitome of the Serdica canons, the ''Tomus Damasi'', and Gelasius' ''Generale decretum'' ({{JK|636}})

According to Schieffer, the scribe was working with an exemplar of modest quality and added further errors.

==The manuscript==
See [[:Category:Manuscript of Collectio Tuberiensis]] ({{PAGESINCATEGORY:Manuscript of Collectio Tuberiensis}} entry)
*[[München, BSB, Clm 29550/1]]

==Literature==
{{Author|Schieffer}}, Spätantikes Kirchenrecht (1980), online at [https://resolver.sub.uni-goettingen.de/purl?PPN602167337%200066 DigiZeitschriften] and [https://www.degruyter.com/document/doi/10.7767/zrgka.1980.66.1.164 de Gruyter]; {{author|Mordek}}, Spätantikes Kirchenrecht (1993), online at [http://www.digizeitschriften.de/dms/img/?PPN=PPN602167337_0079&DMDID=DMDLOG_0005 DigiZeitschriften] and [https://doi.org/10.7767/zrgka.1993.79.1.16 de Gruyter]; 51f.; Klaus {{Author|Zechiel-Eckes}}, Die erste Dekretale. Der Brief Papst Siricius’ an Bischof Himerius von Tarragona vom Jahr 385 (JK 255), Hanover 2013, pp. 29-30; Rita {{Author|Lizzi Testa}}, La Collectio Avellana e le collezioni canoniche romane e italiche del V–VI secolo. Un progetto di ricerca, in: Cristianesimo nella storia 35.1 (2014), pp. 77–236, at 201-202; Theresa {{Author|Steinbauer}}, Collectio canonum. Konservierung von Handschriftenfragmenten aus der Zeit Karls des Großen (München, Bayerische Staatsbibliothek, Clm 29550(1), BA thesis, Munich 2014; {{Author|Kéry}} Collections p. {{Kéry|42}}.

[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Collection saec VI]]
[[Category:Collection from Northern Italy]]

Wien, ÖNB, Cod. 2141

2025-10-23T12:48:26Z

TStueber: changed roman to italics

{{Infobox manuscript
| library = Wien, ÖNB
| shelfmark = Cod. 2141
| descriptionat = [https://bibliotheca-laureshamensis-digital.de/view/onb_cod2141/0003/image,info bibliotheca-laureshamensis-digital]
| descriptionat2 = [https://www.ub.uni-heidelberg.de/digi-pdf-katalogisate/sammlung50/werk/pdf/onb_cod2141.pdf 2014 description by Kautz]
| digitalimages = [https://doi.org/10.11588/diglit.7474#0005 ub.uni-heidelberg.de]
| bischoffnumber = 7218 on p. 491
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:TStueber|Till Stüber]]
| normregion = Western Germany
| coll = Collectio Quesnelliana
| century = saec. VIII-IX
| clanumber = [https://elmss.nuigalway.ie/catalogue/227 CLA X 1505]
|provenance=|specificregion=Region around Lorsch}}

Wien, ÖNB, Cod. 2141 is a partial copy of the ''[[Collectio Quesnelliana]]''. Because their exemplar was incomplete, the scribes supplemented the ''Quesnelliana'' using a copy of the ''[[Corpus canonum Africano-Romanum]]'' (on fol. 98v-101v and 103v-115v). The documents taken from the ''Corpus canonum Africano-Romanum'' are the synods of Antioch (partial), Laodicaea, Constantinople and Carthage 419. According to Turner, the exemplar these texts were copied from was closer to the archetype of the ''Corpus canonum'' than the more complete manuscripts [[München, BSB, Clm 6243]] and [[Würzburg, Universitätsbibliothek, M.p.th.f. 146]]. See below for fol. 106r-115v.

Perhaps ({{Author|Bischoff}}) or "manifestly" (CLA) from Lorsch, dated saec. VIII/IX (CLA, {{Author|Bischoff}}) or about 780 ({{Author|Kéry}}).

==Contents==
The following table shows the contents of the manscript, indicating for each document whether it was copied from the ''Quesnelliana'' or the ''Corpus canonum Africano-Romanum'' (CCAR). The numbering of the Quesnelliana chapters is taken from the contents list of {{Author|Elliot}}, Canon Law Collections in England ca 600–1066, pp. 214-218.

Note that the synod of Antioch represents a combination of both collections: on fol. 98v, in the midst of canon 1 of Antioch, the ''Quesnelliana'' text breaks off at ''uel presbyter uel diaconus'' (presumably due to a lacuna in the exemplar). With lighter ink, the scribe continues in the same line with the wording of the ''Corpus canonum Africano-Romanum'': ''post hanc definitionem ausus'' etc.
{| class="wikitable"
|'''No.'''
|'''Contents'''
|'''Folios'''
|'''Quesnelliana'''
|'''CCAR'''
|-
|1
|Nicaea 325 – Creed
|1r
|1a
|
|-
|2
|Nicaea 325 – subscriptions
|1r–2r
|1b
|
|-
|3
|Nicaea 325 – Short preface „Cum convenisset“
|2r
|1c
|
|-
|4
|Nicaea 325 – canons (Isidoriana)
|2r–3v
|1d
|
|-
|5
|Serdica 342
|3v–6v
|1e
|
|-
|6
|Carthage 397 – Praefatio / Breviarium Hipponense
|6v–10r
|2
|
|-
|7
|Ancyra 314 (Isidoriana)
|10r-12r
|3
|
|-
|8
|Neocaesarea 314/5 (Isidoriana)
|12v–13r
|4
|
|-
|9
|Gangra 340/1 (Isidoriana)
|13r–14v
|5
|
|-
|10
|Carthage 416 – synodal letter „Cum ex more“
|14v–15v
|6
|
|-
|11
|Innocent I „In requirendis Dei“ (J3 708)
|15v–17r
|7
|
|-
|12
|Mileve 416 – synodal letter „Quia te Dominus“
|17r–v
|8
|
|-
|13
|Innocent I „Inter ceteras Romanae“ (J3 709)
|18r–v
|9
|
|-
|14
|Letter of African bishops to Innocent I „De conciliis“
|18v–22r
|10
|
|-
|15
|Innocent I „Fraternitatis vestrae“ (J3 710)
|22r–23r
|11
|
|-
|16
|Innocent I „In familiaribus scriptis“ (J3 711)
|23r
|12
|
|-
|17
|Carthage 418
|23r–24r
|13
|
|-
|18
|Rescript of Honorius and Theodosius II „Ad conturbandam“
|24r–v
|14
|
|-
|19
|Edict of the PPO Palladius „In Pelagium“
|25r
|15
|
|-
|20
|Honorius and Theodosius II to Aurelius of Carthage „Dudum quidem“
|25r
|16
|
|-
|21
|Aurelius of Carthage „Dilectissimis“
|25r–v
|17
|
|-
|22
|Augustinus of Hippo „Tandem aliquando“ – Auszug
|25v–26r
|18
|
|-
|23
|Constitution of Constantius III „Quae cum praeteritae“
|26r–v
|19
|
|-
|24
|Edict of PVR Volusianus „Hactenus Caelestium“
|26v
|20
|
|-
|25
|Innocent I „Consulenti tibi“ (J3 675)
|26v–28r
|21
|
|-
|26
|Innocent I „Magna me gratulatio“ (J3 691)
|28r–30r
|22
|
|-
|27
|Innocent I „Si instituta“ (J3 701)
|30r–31v
|23
|
|-
|28
|Innocent I „Etsi tibi“ (J3 665)
|31v–33v
|24
|
|-
|29
|Chalcedon 451 (Prisca)
|33v–37v
|25
|
|-
|30
|Constitution of Valentinian III and Marcian „Tandem aliquando“
|37v–38r
|26
|
|-
|31
|Constitution of Marcian „Venerabilem catholicae“
|38r–v
|27
|
|-
|32
|Constitution of Marcian „Licet iam sacratissima“
|38v–40r
|28
|
|-
|33
|Siricius „Directa“ (J3 605)
|40r–43r
|29
|
|-
|34
|Siricius „Optarem semper“ (J3 613)
|43r–44r
|30
|
|-
|35
|Ambrosius of Milan „Recognovimus“
|44r–45v
|31
|
|-
|36
|Zosimus “Exigit dilectio” (J3 745)
|45v–46v
|32
|
|-
|37
|Zosimus “Ex relatione fratris” (J3 750)
|46v–47r
|33
|
|-
|38
|Boniface I „Difficile quidem“ (J3 790)
|47r–v
|34
|
|-
|39
|Celestine I „Cuperemus quidem“ (J3 821)
|47v–49r
|35
|
|-
|40
|Celestine I „Nulli sacerdotum“ (J3 823)
|49r–v
|36
|
|-
|41
|Expositio fidei „Nos patrem“
|49v
|37
|
|-
|42
|Confessio Faustini presbyteri „Sufficiebat“
|49v–50r
|38
|
|-
|43
|De fide Nicaena
|50r–v
|39
|
|-
|44
|Libellus Augustini de fide catholica
|50v–51r
|40
|
|-
|45
|Leo I „Promisisse me“ (J3 1092) – appendix
|51r–54v
|41
|
|-
|46
|Constantinople 448
|54v–57v
|42
|
|-
|47
|Narrationis ordo de pravitate Dioscori Alexandrini
|57v–58v
|43
|
|-
|48
|Simplicius „Cogitationum ferias“ (J3 1191)
|59r
|44
|
|-
|49
|Acacius of Constantinople „Sollicitudinem omnium“
|59r–v
|45
|
|-
|50
|Felix III „Multarum transgressionum“ (J3 1214)
|59v–60r
|46
|
|-
|51
|Gelasius I “Ne forte quod” (J3 1360)
|60v–65r
|47
|
|-
|52
|Gelasius I “Ego quoque mente” (J3 1256)
|65r–67r
|48
|
|-
|53
|Gelasius I „Famuli vestrae pietatis“ (J3 1277)
|67r–70v
|49
|
|-
|54
|Gelasius I „Valde mirati sumus“ (J3 1278)
|70v–75v
|50
|
|-
|55
|Gelasius I „Quod ergo isti“ (J3 1311)
|75v–81r
|51
|
|-
|56
|Athanasius of Alexandria „Ego quidem“
|81r–85r
|52
|
|-
|57
|Cyril of Alexandria „Laetentur caeli“
|85r–87r
|53a
|
|-
|58
|Formula libelli fidei „Ego ille“
|87r–v
|53b
|
|-
|59
|Ordo gestorum of the Council of Chalcedon 451
|78v–89v
|54
|
|-
|60
|Damasus I „Per ipsum filium“ (J3 557)
|89v–90r
|55a
|
|-
|61
|Rome 378
|90r–91r
|55b
|
|-
|62
|Milan 451 – synodal letter „Reversis Domino“
|91r–92r
|56
|
|-
|63
|Arles 451 – synodal letter „Perlata ad nos“
|92r–93v
|57
|
|-
|64
|Gelasius I “Necessaria rerum” (J3 1270)
|93v–98r
|58
|
|-
|65
|Antioch 328 (Isidoriana)
|98r–101v
|59
|X
|-
|66
|Telepte 418
|102r–103r
|62
|
|-
|67
|Regula formatarum
|103r–v
|63
|
|-
|68
|Laodicea 325/82 (Isidoriana)
|103v–105v
|[60]
|X
|-
|69
|Constantinople 381 (Isidoriana)
|105v–106r
|[61]
|X
|-
|70a
|Carthage 419 – protocol of 25 May
|106r–108r
|–
|X
|-
|70b
|Carthage 419 – Nicene creed (Caeciliani)
|108r
|–
|X
|-
|70c
|Carthage 419 – canons of Nicaea (Caeciliani)
|108r–110v
|–
|X
|-
|70d
|Carthage 419 – canons of 25 May
|110v–113v
|–
|X
|-
|70e
|Carthage 419 – subscriptions of 25 May
|113v–114r
|–
|X
|-
|70f
|Carthage 419 – synodal letter „Quoniam Domino“
|114r–115v
|–
|X
|-
|71
|Clement I „Notum tibi facio“ (J3 †26)
|116r–120r
|64
|
|-
|72
|Ceretius, Salonius, Veranus „Recensita epistola“
|120r–v
|65
|
|-
|73
|Cyril of Alexandria „Comperi quosdam“
|120v–122r
|66
|
|-
|74
|Leo I „Promisisse me“ (J3 1092) – with appendix
|122r–129r
|67
|
|-
|75
|Leo I „Acceptis dilectionis tuae“ (J3 1041)
|129r–130r
|68
|
|-
|76
|Leo I „Lectis dilectionis tuae“ (J3 934)
|130r–133v
|69
|
|-
|77
|Leo I „Sollicitudinis quidem tuae“ (J3 1017)
|134r–v
|70
|
|-
|78
|Leo I „Quam laudabiliter pro“ (J3 919)
|134v–139v
|71
|
|-
|79
|Leo I „Epistolas fraternitatis“ (J3 1098)
|139v–142r
|72
|
|-
|80
|Leo I „Quanta fraternitati“ (J3 918)
|142r–144v
|73
|
|-
|81
|Leo I „Regressus ad nos“ (J3 1086)
|144v–145v
|74
|
|-
|82
|Leo I „Lectis fraternitatis“ (J3 924)
|145v–146r
|75
|
|-
|83
|Leo I „Ut nobis gratulationem“ (J3 903)
|146r–147r
|76
|
|-
|84
|Leo I „In consortium vos“ (J3 908)
|147r–v
|77
|
|-
|85
|Leo I „Divinis praeceptis“ (J3 922)
|147v–149v
|78
|
|-
|86
|Leo I „Quantum praesidii“ (J3 936)
|150r–151r
|79
|
|-
|87
|Leo I „Licet de his“ (J3 967)
|151r–152v
|80
|
|-
|88
|Leo I „Sollicitudini meae quam“ (J3 1035)
|152v–155v
|81
|
|-
|89
|Leo I „Relatione sancti fratris“ (J3 897)
|155v–156r
|82
|
|-
|90
|Leo I „Lectis fraternitatis“ (J3 898)
|156r–v
|83
|
|-
|91
|Leo I „Cum de ordinationibus“ (J3 916)
|156v–158v
|84
|
|-
|92
|Leo I „Religiosa clementissimi“ (J3 938)
|158v–159r
|85
|
|-
|93
|Leo I „Litteris clementiae“ (J3 954)
|159r–160r
|86
|
|-
|94
|Leo I „Si epistolae quae“ (J3 955)
|160r–v
|87
|
|-
|95
|Leo I „Licet per nostros“ (J3 940)
|160v–162r
|88
|
|-
|96
|Leo I „Quantum rebus“ (J3 935)
|162r
|89
|
|-
|97
|Leo I „Magno munere“ (J3 1013)
|162r–163v
|90
|
|-
|98
|Leo I „Manifestato sicut“ (J3 1015)
|163v–164v
|91
|
|-
|99
|Leo I „Omnem quidem“ (J3 1024)
|164v–165r
|92
|
|-
|100
|Leo I „Diligentiam necessariae“ (J3 1081)
|165r–v
|93
|
|-
|101
|Leo I „Multo gaudio mens“ (J3 1089)
|165v–167r
|94
|
|-
|102
|Leo I „Lectis dilectionis“ (J3 1091)
|167r–v
|95
|
|-
|103
|Leo I „Si firmo incommutabilique“ (J3 1048)
|167v–168r
|96
|
|-
|104
|Leo I „Optaverem quidem“ (J3 1000)
|168r–v
|97
|
|-
|105
|Leo I „Iudicium nostrum quod“ (J3 925)
|168v–169v
|98
|
|-
|106
|Isidor of Seville „Veniente ad nos“
|170r–171r
|–
|
|}
Note that {{Author|Maassen}}, Geschichte p. {{Maassen|12}} suggests that the Nicaean canons at the beginning were not part of the Quesnelliana proper but an addition („vor der Quesnel’schen Sammlung“) peculiar to the Vienna copy, just like the 419 canons (ibidem p. {{Maassen|9}}).

==Literature==
{{Author|Maassen}}, Geschichte p. {{Maassen|12}}; CLA 10, no. 1505, p. 20 and p. 49; CLA Suppl. p. 66; {{Author|Kéry}}, p. {{Kéry|28}}; {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] p. 10 including n. 38

{{DEFAULTSORT:Wien, ÖNB, Cod. 02141}}

[[Category:Manuscript]]
[[Category:Digitized Manuscript]]
[[Category:Manuscript from Western Germany]]
[[Category:Manuscript saec VIII]]
[[Category:Manuscript saec IX]]
[[Category:Manuscript of Collectio Quesnelliana]]
[[Category:Manuscript in Wien, ÖNB]]

Corpus canonum Africano-Romanum

2025-10-23T12:07:20Z

TStueber: Turner in small caps

{{Infobox collection
| title = Corpus canonum Africano-Romanum
| alttitle1 = Corpus canonum Romanum I (Turner)
| alttitle2 = Corpus canonum Africanum (Schwartz)
| alttitle3 = Freising-Würzburger Sammlung (Schwartz)
| author1 = [[User:Christof Rolker|Christof Rolker]]
| wikidata = Q113290945
| mss=none
| normregion = Northern Africa
| century = saec. V
}}

The ''Corpus canonum Africano-Romanum'' is a canonical collection from late antiquity. The collection was discovered by Cuthbert Hamilton Turner. According to {{author|Turner}}, EOMIA 1.2.3, pp. 623–624, it consisted primarily of three components:

1. Greek councils from the fourth century in Latin translation (''Interpretatio Isidori antiqua'')

2. The canons of the Council of Serdica (342)

3. A dossier documenting the affair regarding the African priest Apiarius (418x425).

The ''Corpus canonum Africano-Romanum'' has not survived in its original form, but it constitutes the major part of two other chronologically arranged collections, the [[Collectio Frisingensis I|''Collectio Frisingensis I'']] and the [[Collectio Wirceburgensis|''Collectio Wirceburgensis'']].

The collection emerged in several steps during the fifth century. Its place(s) of origin are highly disputed. The current title was proposed by {{author|Mordek}}, Der römische Primat p. 542 who opted for an African origin and a later reworking in Rome.

For discussion (and bibliography), see the article on the [[Collectio Frisingensis I|''Frisingensis I'']].

==Links==
*German Wikipedia (bibliography): https://de.wikipedia.org/wiki/Corpus_canonum_Africano-Romanum

==Literature==
{{author|Kéry}}, pp. {{Kéry|1}}-3

[[Category:Stub]]
[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]
[[Category:Collection in Maassen]]

Corpus canonum Africano-Romanum

2025-10-23T12:06:10Z

TStueber: added general information about the collection (three components) and specified reference to Mordek

{{Infobox collection
| title = Corpus canonum Africano-Romanum
| alttitle1 = Corpus canonum Romanum I (Turner)
| alttitle2 = Corpus canonum Africanum (Schwartz)
| alttitle3 = Freising-Würzburger Sammlung (Schwartz)
| author1 = [[User:Christof Rolker|Christof Rolker]]
| wikidata = Q113290945
| mss=none
| normregion = Northern Africa
| century = saec. V
}}

The ''Corpus canonum Africano-Romanum'' is a canonical collection from late antiquity. The collection was discovered by Cuthbert Hamilton Turner. According to Turner, ''EOMIA'' 1.2.3, pp. 623–624, it consisted primarily of three components:

1. Greek councils from the fourth century in Latin translation (''Interpretatio Isidori antiqua'')

2. The canons of the Council of Serdica (342)

3. A dossier documenting the affair regarding the African priest Apiarius (418x425).

The ''Corpus canonum Africano-Romanum'' has not survived in its original form, but it constitutes the major part of two other chronologically arranged collections, the [[Collectio Frisingensis I|''Collectio Frisingensis I'']] and the [[Collectio Wirceburgensis|''Collectio Wirceburgensis'']].

The collection emerged in several steps during the fifth century. Its place(s) of origin are highly disputed. The current title was proposed by {{author|Mordek}}, Der römische Primat p. 542 who opted for an African origin and a later reworking in Rome.

For discussion (and bibliography), see the article on the [[Collectio Frisingensis I|''Frisingensis I'']].

==Links==
*German Wikipedia (bibliography): https://de.wikipedia.org/wiki/Corpus_canonum_Africano-Romanum

==Literature==
{{author|Kéry}}, pp. {{Kéry|1}}-3

[[Category:Stub]]
[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]
[[Category:Collection in Maassen]]

Wien, ÖNB, Cod. 2141

2025-10-23T11:33:19Z

TStueber: added author, adapted text to Clavis layout

{{Infobox manuscript
| library = Wien, ÖNB
| shelfmark = Cod. 2141
| descriptionat = [https://bibliotheca-laureshamensis-digital.de/view/onb_cod2141/0003/image,info bibliotheca-laureshamensis-digital]
| descriptionat2 = [https://www.ub.uni-heidelberg.de/digi-pdf-katalogisate/sammlung50/werk/pdf/onb_cod2141.pdf 2014 description by Kautz]
| digitalimages = [https://doi.org/10.11588/diglit.7474#0005 ub.uni-heidelberg.de]
| bischoffnumber = 7218 on p. 491
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:TStueber|Till Stüber]]
| normregion = Western Germany
| coll = Collectio Quesnelliana
| century = saec. VIII-IX
| clanumber = [https://elmss.nuigalway.ie/catalogue/227 CLA X 1505]
|provenance=|specificregion=Region around Lorsch}}

Wien, ÖNB, Cod. 2141 is a partial copy of the ''[[Collectio Quesnelliana]]''. Because their exemplar was incomplete, the scribes supplemented the Quesnelliana using a copy of the ''[[Corpus canonum Africano-Romanum]]'' (on fol. 98v-101v and 103v-115v). The documents taken from the ''Corpus canonum Africano-Romanum'' are the synods of Antioch (partial), Laodicaea, Constantinople and Carthage 419. According to Turner, the exemplar these texts were copied from was closer to the archetype of this collection than the more complete manuscripts [[München, BSB, Clm 6243]] and [[Würzburg, Universitätsbibliothek, M.p.th.f. 146]]. See below for fol. 106r-115v.

Perhaps ({{Author|Bischoff}}) or "manifestly" (CLA) from Lorsch, dated saec. VIII/IX (CLA, {{Author|Bischoff}}) or about 780 ({{Author|Kéry}}).

==Contents==
The following table shows the contents of the manscript, indicating for each document whether it was copied from the ''Quesnelliana'' or the ''Corpus canonum Africano-Romanum'' (CCAR). The numbering of the Quesnelliana chapters is taken from the contents list of {{Author|Elliot}}, Canon Law Collections in England ca 600–1066, pp. 214-218.

Note that the synod of Antioch represents a combination of both collections: on fol. 98v, in the midst of canon 1 of Antioch, the ''Quesnelliana'' text breaks off at ''uel presbyter uel diaconus'' (presumably due to a lacuna in the exemplar). With lighter ink, the scribe continues in the same line with the wording of the ''Corpus canonum Africano-Romanum'': ''post hanc definitionem ausus'' etc.
{| class="wikitable"
|'''No.'''
|'''Contents'''
|'''Folios'''
|'''Quesnelliana'''
|'''CCAR'''
|-
|1
|Nicaea 325 – Creed
|1r
|1a
|
|-
|2
|Nicaea 325 – subscriptions
|1r–2r
|1b
|
|-
|3
|Nicaea 325 – Short preface „Cum convenisset“
|2r
|1c
|
|-
|4
|Nicaea 325 – canons (Isidoriana)
|2r–3v
|1d
|
|-
|5
|Serdica 342
|3v–6v
|1e
|
|-
|6
|Carthage 397 – Praefatio / Breviarium Hipponense
|6v–10r
|2
|
|-
|7
|Ancyra 314 (Isidoriana)
|10r-12r
|3
|
|-
|8
|Neocaesarea 314/5 (Isidoriana)
|12v–13r
|4
|
|-
|9
|Gangra 340/1 (Isidoriana)
|13r–14v
|5
|
|-
|10
|Carthage 416 – synodal letter „Cum ex more“
|14v–15v
|6
|
|-
|11
|Innocent I „In requirendis Dei“ (J3 708)
|15v–17r
|7
|
|-
|12
|Mileve 416 – synodal letter „Quia te Dominus“
|17r–v
|8
|
|-
|13
|Innocent I „Inter ceteras Romanae“ (J3 709)
|18r–v
|9
|
|-
|14
|Letter of African bishops to Innocent I „De conciliis“
|18v–22r
|10
|
|-
|15
|Innocent I „Fraternitatis vestrae“ (J3 710)
|22r–23r
|11
|
|-
|16
|Innocent I „In familiaribus scriptis“ (J3 711)
|23r
|12
|
|-
|17
|Carthage 418
|23r–24r
|13
|
|-
|18
|Rescript of Honorius and Theodosius II „Ad conturbandam“
|24r–v
|14
|
|-
|19
|Edict of the PPO Palladius „In Pelagium“
|25r
|15
|
|-
|20
|Honorius and Theodosius II to Aurelius of Carthage „Dudum quidem“
|25r
|16
|
|-
|21
|Aurelius of Carthage „Dilectissimis“
|25r–v
|17
|
|-
|22
|Augustinus of Hippo „Tandem aliquando“ – Auszug
|25v–26r
|18
|
|-
|23
|Constitution of Constantius III „Quae cum praeteritae“
|26r–v
|19
|
|-
|24
|Edict of PVR Volusianus „Hactenus Caelestium“
|26v
|20
|
|-
|25
|Innocent I „Consulenti tibi“ (J3 675)
|26v–28r
|21
|
|-
|26
|Innocent I „Magna me gratulatio“ (J3 691)
|28r–30r
|22
|
|-
|27
|Innocent I „Si instituta“ (J3 701)
|30r–31v
|23
|
|-
|28
|Innocent I „Etsi tibi“ (J3 665)
|31v–33v
|24
|
|-
|29
|Chalcedon 451 (Prisca)
|33v–37v
|25
|
|-
|30
|Constitution of Valentinian III and Marcian „Tandem aliquando“
|37v–38r
|26
|
|-
|31
|Constitution of Marcian „Venerabilem catholicae“
|38r–v
|27
|
|-
|32
|Constitution of Marcian „Licet iam sacratissima“
|38v–40r
|28
|
|-
|33
|Siricius „Directa“ (J3 605)
|40r–43r
|29
|
|-
|34
|Siricius „Optarem semper“ (J3 613)
|43r–44r
|30
|
|-
|35
|Ambrosius of Milan „Recognovimus“
|44r–45v
|31
|
|-
|36
|Zosimus “Exigit dilectio” (J3 745)
|45v–46v
|32
|
|-
|37
|Zosimus “Ex relatione fratris” (J3 750)
|46v–47r
|33
|
|-
|38
|Boniface I „Difficile quidem“ (J3 790)
|47r–v
|34
|
|-
|39
|Celestine I „Cuperemus quidem“ (J3 821)
|47v–49r
|35
|
|-
|40
|Celestine I „Nulli sacerdotum“ (J3 823)
|49r–v
|36
|
|-
|41
|Expositio fidei „Nos patrem“
|49v
|37
|
|-
|42
|Confessio Faustini presbyteri „Sufficiebat“
|49v–50r
|38
|
|-
|43
|De fide Nicaena
|50r–v
|39
|
|-
|44
|Libellus Augustini de fide catholica
|50v–51r
|40
|
|-
|45
|Leo I „Promisisse me“ (J3 1092) – appendix
|51r–54v
|41
|
|-
|46
|Constantinople 448
|54v–57v
|42
|
|-
|47
|Narrationis ordo de pravitate Dioscori Alexandrini
|57v–58v
|43
|
|-
|48
|Simplicius „Cogitationum ferias“ (J3 1191)
|59r
|44
|
|-
|49
|Acacius of Constantinople „Sollicitudinem omnium“
|59r–v
|45
|
|-
|50
|Felix III „Multarum transgressionum“ (J3 1214)
|59v–60r
|46
|
|-
|51
|Gelasius I “Ne forte quod” (J3 1360)
|60v–65r
|47
|
|-
|52
|Gelasius I “Ego quoque mente” (J3 1256)
|65r–67r
|48
|
|-
|53
|Gelasius I „Famuli vestrae pietatis“ (J3 1277)
|67r–70v
|49
|
|-
|54
|Gelasius I „Valde mirati sumus“ (J3 1278)
|70v–75v
|50
|
|-
|55
|Gelasius I „Quod ergo isti“ (J3 1311)
|75v–81r
|51
|
|-
|56
|Athanasius of Alexandria „Ego quidem“
|81r–85r
|52
|
|-
|57
|Cyril of Alexandria „Laetentur caeli“
|85r–87r
|53a
|
|-
|58
|Formula libelli fidei „Ego ille“
|87r–v
|53b
|
|-
|59
|Ordo gestorum of the Council of Chalcedon 451
|78v–89v
|54
|
|-
|60
|Damasus I „Per ipsum filium“ (J3 557)
|89v–90r
|55a
|
|-
|61
|Rome 378
|90r–91r
|55b
|
|-
|62
|Milan 451 – synodal letter „Reversis Domino“
|91r–92r
|56
|
|-
|63
|Arles 451 – synodal letter „Perlata ad nos“
|92r–93v
|57
|
|-
|64
|Gelasius I “Necessaria rerum” (J3 1270)
|93v–98r
|58
|
|-
|65
|Antioch 328 (Isidoriana)
|98r–101v
|59
|X
|-
|66
|Telepte 418
|102r–103r
|62
|
|-
|67
|Regula formatarum
|103r–v
|63
|
|-
|68
|Laodicea 325/82 (Isidoriana)
|103v–105v
|[60]
|X
|-
|69
|Constantinople 381 (Isidoriana)
|105v–106r
|[61]
|X
|-
|70a
|Carthage 419 – protocol of 25 May
|106r–108r
|–
|X
|-
|70b
|Carthage 419 – Nicene creed (Caeciliani)
|108r
|–
|X
|-
|70c
|Carthage 419 – canons of Nicaea (Caeciliani)
|108r–110v
|–
|X
|-
|70d
|Carthage 419 – canons of 25 May
|110v–113v
|–
|X
|-
|70e
|Carthage 419 – subscriptions of 25 May
|113v–114r
|–
|X
|-
|70f
|Carthage 419 – synodal letter „Quoniam Domino“
|114r–115v
|–
|X
|-
|71
|Clement I „Notum tibi facio“ (J3 †26)
|116r–120r
|64
|
|-
|72
|Ceretius, Salonius, Veranus „Recensita epistola“
|120r–v
|65
|
|-
|73
|Cyril of Alexandria „Comperi quosdam“
|120v–122r
|66
|
|-
|74
|Leo I „Promisisse me“ (J3 1092) – with appendix
|122r–129r
|67
|
|-
|75
|Leo I „Acceptis dilectionis tuae“ (J3 1041)
|129r–130r
|68
|
|-
|76
|Leo I „Lectis dilectionis tuae“ (J3 934)
|130r–133v
|69
|
|-
|77
|Leo I „Sollicitudinis quidem tuae“ (J3 1017)
|134r–v
|70
|
|-
|78
|Leo I „Quam laudabiliter pro“ (J3 919)
|134v–139v
|71
|
|-
|79
|Leo I „Epistolas fraternitatis“ (J3 1098)
|139v–142r
|72
|
|-
|80
|Leo I „Quanta fraternitati“ (J3 918)
|142r–144v
|73
|
|-
|81
|Leo I „Regressus ad nos“ (J3 1086)
|144v–145v
|74
|
|-
|82
|Leo I „Lectis fraternitatis“ (J3 924)
|145v–146r
|75
|
|-
|83
|Leo I „Ut nobis gratulationem“ (J3 903)
|146r–147r
|76
|
|-
|84
|Leo I „In consortium vos“ (J3 908)
|147r–v
|77
|
|-
|85
|Leo I „Divinis praeceptis“ (J3 922)
|147v–149v
|78
|
|-
|86
|Leo I „Quantum praesidii“ (J3 936)
|150r–151r
|79
|
|-
|87
|Leo I „Licet de his“ (J3 967)
|151r–152v
|80
|
|-
|88
|Leo I „Sollicitudini meae quam“ (J3 1035)
|152v–155v
|81
|
|-
|89
|Leo I „Relatione sancti fratris“ (J3 897)
|155v–156r
|82
|
|-
|90
|Leo I „Lectis fraternitatis“ (J3 898)
|156r–v
|83
|
|-
|91
|Leo I „Cum de ordinationibus“ (J3 916)
|156v–158v
|84
|
|-
|92
|Leo I „Religiosa clementissimi“ (J3 938)
|158v–159r
|85
|
|-
|93
|Leo I „Litteris clementiae“ (J3 954)
|159r–160r
|86
|
|-
|94
|Leo I „Si epistolae quae“ (J3 955)
|160r–v
|87
|
|-
|95
|Leo I „Licet per nostros“ (J3 940)
|160v–162r
|88
|
|-
|96
|Leo I „Quantum rebus“ (J3 935)
|162r
|89
|
|-
|97
|Leo I „Magno munere“ (J3 1013)
|162r–163v
|90
|
|-
|98
|Leo I „Manifestato sicut“ (J3 1015)
|163v–164v
|91
|
|-
|99
|Leo I „Omnem quidem“ (J3 1024)
|164v–165r
|92
|
|-
|100
|Leo I „Diligentiam necessariae“ (J3 1081)
|165r–v
|93
|
|-
|101
|Leo I „Multo gaudio mens“ (J3 1089)
|165v–167r
|94
|
|-
|102
|Leo I „Lectis dilectionis“ (J3 1091)
|167r–v
|95
|
|-
|103
|Leo I „Si firmo incommutabilique“ (J3 1048)
|167v–168r
|96
|
|-
|104
|Leo I „Optaverem quidem“ (J3 1000)
|168r–v
|97
|
|-
|105
|Leo I „Iudicium nostrum quod“ (J3 925)
|168v–169v
|98
|
|-
|106
|Isidor of Seville „Veniente ad nos“
|170r–171r
|–
|
|}
Note that {{Author|Maassen}}, Geschichte p. {{Maassen|12}} suggests that the Nicaean canons at the beginning were not part of the Quesnelliana proper but an addition („vor der Quesnel’schen Sammlung“) peculiar to the Vienna copy, just like the 419 canons (ibidem p. {{Maassen|9}}).

==Literature==
{{Author|Maassen}}, Geschichte p. {{Maassen|12}}; CLA 10, no. 1505, p. 20 and p. 49; CLA Suppl. p. 66; {{Author|Kéry}}, p. {{Kéry|28}}; {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] p. 10 including n. 38

{{DEFAULTSORT:Wien, ÖNB, Cod. 02141}}

[[Category:Manuscript]]
[[Category:Digitized Manuscript]]
[[Category:Manuscript from Western Germany]]
[[Category:Manuscript saec VIII]]
[[Category:Manuscript saec IX]]
[[Category:Manuscript of Collectio Quesnelliana]]
[[Category:Manuscript in Wien, ÖNB]]

Wien, ÖNB, Cod. 2141

2025-10-23T11:28:50Z

TStueber: replaced contents list from Kautz with more specific list (based on own research), added description of table

{{Infobox manuscript
| library = Wien, ÖNB
| shelfmark = Cod. 2141
| descriptionat = [https://bibliotheca-laureshamensis-digital.de/view/onb_cod2141/0003/image,info bibliotheca-laureshamensis-digital]
| descriptionat2 = [https://www.ub.uni-heidelberg.de/digi-pdf-katalogisate/sammlung50/werk/pdf/onb_cod2141.pdf 2014 description by Kautz]
| digitalimages = [https://doi.org/10.11588/diglit.7474#0005 ub.uni-heidelberg.de]
| bischoffnumber = 7218 on p. 491
| author1 = [[User:Christof Rolker|Christof Rolker]]
| normregion = Western Germany
| coll = Collectio Quesnelliana
| century = saec. VIII-IX
| clanumber = [https://elmss.nuigalway.ie/catalogue/227 CLA X 1505]
|provenance=|specificregion=Region around Lorsch}}

Wien, ÖNB, Cod. 2141 is a partial copy of the ''[[Collectio Quesnelliana]]''. Because their exemplar was incomplete, the scribes supplemented the Quesnelliana using a copy of the ''[[Corpus canonum Africano-Romanum]]'' (on fol. 98v-101v and 103v-115v). The documents taken from the ''Corpus canonum Africano-Romanum'' are the synods of Antioch (partial), Laodicaea, Constantinople and Carthage 419. According to Turner, the exemplar these texts were copied from was closer to the archetype of this collection than the more complete manuscripts [[München, BSB, Clm 6243]] and [[Würzburg, Universitätsbibliothek, M.p.th.f. 146]]. See below for fol. 106r-115v.

Perhaps ({{Author|Bischoff}}) or "manifestly" (CLA) from Lorsch, dated saec. VIII/IX (CLA, {{Author|Bischoff}}) or about 780 ({{Author|Kéry}}).

==Contents==
The following table shows the contents of the manscript, indicating for each document whether it was copied from the Quesnelliana or the Corpus canonum Africano-Romanum (CCAR). The numbering of the Quesnelliana chapters is taken from the contents list of Elliot, Canon Law Collections in England ca 600–1066, pp. 214-218.

Note that the synod of Antioch represents a combination of both collections: on fol. 98v, in the midst of Canon 1 of Antioch, the ''Quesnelliana'' text breaks off at ''uel presbyter uel diaconus'' (presumably due to a lacuna in the exemplar). With lighter ink, the scribe continues in the same line with the wording of the ''Corpus canonum Africano-Romanum'': ''post hanc definitionem ausus'' etc.
{| class="wikitable"
|'''No.'''
|'''Dokument'''
|'''Fol. Y'''
|'''Quesn.'''
|'''CCAR'''
|-
|1
|Nicaea 325 – Creed
|1r
|1a
|
|-
|2
|Nicaea 325 – subscriptions
|1r–2r
|1b
|
|-
|3
|Nicaea 325 – Short preface „Cum convenisset“
|2r
|1c
|
|-
|4
|Nicaea 325 – canons (Isidoriana)
|2r–3v
|1d
|
|-
|5
|Serdica 342
|3v–6v
|1e
|
|-
|6
|Carthage 397 – Praefatio / Breviarium Hipponense
|6v–10r
|2
|
|-
|7
|Ancyra 314 (Isidoriana)
|10r-12r
|3
|
|-
|8
|Neocaesarea 314/5 (Isidoriana)
|12v–13r
|4
|
|-
|9
|Gangra 340/1 (Isidoriana)
|13r–14v
|5
|
|-
|10
|Carthage 416 – synodal letter „Cum ex more“
|14v–15v
|6
|
|-
|11
|Innocent I „In requirendis Dei“ (J3 708)
|15v–17r
|7
|
|-
|12
|Mileve 416 – synodal letter „Quia te Dominus“
|17r–v
|8
|
|-
|13
|Innocent I „Inter ceteras Romanae“ (J3 709)
|18r–v
|9
|
|-
|14
|Letter of African bishops to Innocent I „De conciliis“
|18v–22r
|10
|
|-
|15
|Innocent I „Fraternitatis vestrae“ (J3 710)
|22r–23r
|11
|
|-
|16
|Innocent I „In familiaribus scriptis“ (J3 711)
|23r
|12
|
|-
|17
|Carthage 418
|23r–24r
|13
|
|-
|18
|Rescript of Honorius and Theodosius II „Ad conturbandam“
|24r–v
|14
|
|-
|19
|Edict of the PPO Palladius „In Pelagium“
|25r
|15
|
|-
|20
|Honorius and Theodosius II to Aurelius of Carthage „Dudum quidem“
|25r
|16
|
|-
|21
|Aurelius of Carthage „Dilectissimis“
|25r–v
|17
|
|-
|22
|Augustinus of Hippo „Tandem aliquando“ – Auszug
|25v–26r
|18
|
|-
|23
|Constitution of Constantius III „Quae cum praeteritae“
|26r–v
|19
|
|-
|24
|Edict of PVR Volusianus „Hactenus Caelestium“
|26v
|20
|
|-
|25
|Innocent I „Consulenti tibi“ (J3 675)
|26v–28r
|21
|
|-
|26
|Innocent I „Magna me gratulatio“ (J3 691)
|28r–30r
|22
|
|-
|27
|Innocent I „Si instituta“ (J3 701)
|30r–31v
|23
|
|-
|28
|Innocent I „Etsi tibi“ (J3 665)
|31v–33v
|24
|
|-
|29
|Chalcedon 451 (Prisca)
|33v–37v
|25
|
|-
|30
|Constitution of Valentinian III and Marcian „Tandem aliquando“
|37v–38r
|26
|
|-
|31
|Constitution of Marcian „Venerabilem catholicae“
|38r–v
|27
|
|-
|32
|Constitution of Marcian „Licet iam sacratissima“
|38v–40r
|28
|
|-
|33
|Siricius „Directa“ (J3 605)
|40r–43r
|29
|
|-
|34
|Siricius „Optarem semper“ (J3 613)
|43r–44r
|30
|
|-
|35
|Ambrosius of Milan „Recognovimus“
|44r–45v
|31
|
|-
|36
|Zosimus “Exigit dilectio” (J3 745)
|45v–46v
|32
|
|-
|37
|Zosimus “Ex relatione fratris” (J3 750)
|46v–47r
|33
|
|-
|38
|Boniface I „Difficile quidem“ (J3 790)
|47r–v
|34
|
|-
|39
|Celestine I „Cuperemus quidem“ (J3 821)
|47v–49r
|35
|
|-
|40
|Celestine I „Nulli sacerdotum“ (J3 823)
|49r–v
|36
|
|-
|41
|Expositio fidei „Nos patrem“
|49v
|37
|
|-
|42
|Confessio Faustini presbyteri „Sufficiebat“
|49v–50r
|38
|
|-
|43
|De fide Nicaena
|50r–v
|39
|
|-
|44
|Libellus Augustini de fide catholica
|50v–51r
|40
|
|-
|45
|Leo I „Promisisse me“ (J3 1092) – appendix
|51r–54v
|41
|
|-
|46
|Constantinople 448
|54v–57v
|42
|
|-
|47[1]
|Narrationis ordo de pravitate Dioscori Alexandrini
|57v–58v
|43
|
|-
|48
|Simplicius „Cogitationum ferias“ (J3 1191)
|59r
|44
|
|-
|49
|Acacius of Constantinople „Sollicitudinem omnium“
|59r–v
|45
|
|-
|50
|Felix III „Multarum transgressionum“ (J3 1214)
|59v–60r
|46
|
|-
|51
|Gelasius I “Ne forte quod” (J3 1360)
|60v–65r
|47
|
|-
|52
|Gelasius I “Ego quoque mente” (J3 1256)
|65r–67r
|48
|
|-
|53
|Gelasius I „Famuli vestrae pietatis“ (J3 1277)
|67r–70v
|49
|
|-
|54
|Gelasius I „Valde mirati sumus“ (J3 1278)
|70v–75v
|50
|
|-
|55
|Gelasius I „Quod ergo isti“ (J3 1311)
|75v–81r
|51
|
|-
|56
|Athanasius of Alexandria „Ego quidem“
|81r–85r
|52
|
|-
|57
|Cyril of Alexandria „Laetentur caeli“
|85r–87r
|53a
|
|-
|58
|Formula libelli fidei „Ego ille“
|87r–v
|53b
|
|-
|59
|Ordo gestorum of the Council of Chalcedon 451
|78v–89v
|54
|
|-
|60
|Damasus I „Per ipsum filium“ (J3 557)
|89v–90r
|55a
|
|-
|61
|Rome 378
|90r–91r
|55b
|
|-
|62
|Milan 451 – synodal letter „Reversis Domino“
|91r–92r
|56
|
|-
|63
|Arles 451 – synodal letter „Perlata ad nos“
|92r–93v
|57
|
|-
|64
|Gelasius I “Necessaria rerum” (J3 1270)
|93v–98r
|58
|
|-
|65
|Antioch 328 (Isidoriana)
|98r–101v
|59
|X
|-
|66
|Telepte 418
|102r–103r
|62
|
|-
|67
|Regula formatarum
|103r–v
|63
|
|-
|68
|Laodicea 325/82 (Isidoriana)
|103v–105v
|[60]
|X
|-
|69
|Constantinople 381 (Isidoriana)
|105v–106r
|[61]
|X
|-
|70a
|Carthage 419 – protocol of 25 May
|106r–108r
|–
|X
|-
|70b
|Carthage 419 – Nicene creed (Caeciliani)
|108r
|–
|X
|-
|70c
|Carthage 419 – canons of Nicaea (Caeciliani)
|108r–110v
|–
|X
|-
|70d
|Carthage 419 – canons of 25 May
|110v–113v
|–
|X
|-
|70e
|Carthage 419 – subscriptions of 25 May
|113v–114r
|–
|X
|-
|70f
|Carthage 419 – synodal letter „Quoniam Domino“
|114r–115v
|–
|X
|-
|71
|Clement I „Notum tibi facio“ (J3 †26)
|116r–120r
|64
|
|-
|72
|Ceretius, Salonius, Veranus „Recensita epistola“
|120r–v
|65
|
|-
|73
|Cyril of Alexandria „Comperi quosdam“
|120v–122r
|66
|
|-
|74
|Leo I „Promisisse me“ (J3 1092) – with appendix
|122r–129r
|67
|
|-
|75
|Leo I „Acceptis dilectionis tuae“ (J3 1041)
|129r–130r
|68
|
|-
|76
|Leo I „Lectis dilectionis tuae“ (J3 934)
|130r–133v
|69
|
|-
|77
|Leo I „Sollicitudinis quidem tuae“ (J3 1017)
|134r–v
|70
|
|-
|78
|Leo I „Quam laudabiliter pro“ (J3 919)
|134v–139v
|71
|
|-
|79
|Leo I „Epistolas fraternitatis“ (J3 1098)
|139v–142r
|72
|
|-
|80
|Leo I „Quanta fraternitati“ (J3 918)
|142r–144v
|73
|
|-
|81
|Leo I „Regressus ad nos“ (J3 1086)
|144v–145v
|74
|
|-
|82
|Leo I „Lectis fraternitatis“ (J3 924)
|145v–146r
|75
|
|-
|83
|Leo I „Ut nobis gratulationem“ (J3 903)
|146r–147r
|76
|
|-
|84
|Leo I „In consortium vos“ (J3 908)
|147r–v
|77
|
|-
|85
|Leo I „Divinis praeceptis“ (J3 922)
|147v–149v
|78
|
|-
|86
|Leo I „Quantum praesidii“ (J3 936)
|150r–151r
|79
|
|-
|87
|Leo I „Licet de his“ (J3 967)
|151r–152v
|80
|
|-
|88
|Leo I „Sollicitudini meae quam“ (J3 1035)
|152v–155v
|81
|
|-
|89
|Leo I „Relatione sancti fratris“ (J3 897)
|155v–156r
|82
|
|-
|90
|Leo I „Lectis fraternitatis“ (J3 898)
|156r–v
|83
|
|-
|91
|Leo I „Cum de ordinationibus“ (J3 916)
|156v–158v
|84
|
|-
|92
|Leo I „Religiosa clementissimi“ (J3 938)
|158v–159r
|85
|
|-
|93
|Leo I „Litteris clementiae“ (J3 954)
|159r–160r
|86
|
|-
|94
|Leo I „Si epistolae quae“ (J3 955)
|160r–v
|87
|
|-
|95
|Leo I „Licet per nostros“ (J3 940)
|160v–162r
|88
|
|-
|96
|Leo I „Quantum rebus“ (J3 935)
|162r
|89
|
|-
|97
|Leo I „Magno munere“ (J3 1013)
|162r–163v
|90
|
|-
|98
|Leo I „Manifestato sicut“ (J3 1015)
|163v–164v
|91
|
|-
|99
|Leo I „Omnem quidem“ (J3 1024)
|164v–165r
|92
|
|-
|100
|Leo I „Diligentiam necessariae“ (J3 1081)
|165r–v
|93
|
|-
|101
|Leo I „Multo gaudio mens“ (J3 1089)
|165v–167r
|94
|
|-
|102
|Leo I „Lectis dilectionis“ (J3 1091)
|167r–v
|95
|
|-
|103
|Leo I „Si firmo incommutabilique“ (J3 1048)
|167v–168r
|96
|
|-
|104
|Leo I „Optaverem quidem“ (J3 1000)
|168r–v
|97
|
|-
|105
|Leo I „Iudicium nostrum quod“ (J3 925)
|168v–169v
|98
|
|-
|106
|Isidor of Seville „Veniente ad nos“
|170r–171r
|–
|
|}
Note that {{Author|Maassen}}, Geschichte p. {{Maassen|12}} suggests that the Nicaean canons at the beginning were not part of the Quesnelliana proper but an addition („vor der Quesnel’schen Sammlung“) peculiar to the Vienna copy, just like the 419 canons (ibidem p. {{Maassen|9}}).

==Literature==
{{Author|Maassen}}, Geschichte p. {{Maassen|12}}; CLA 10, no. 1505, p. 20 and p. 49; CLA Suppl. p. 66; {{Author|Kéry}}, p. {{Kéry|28}}; {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform] p. 10 including n. 38

{{DEFAULTSORT:Wien, ÖNB, Cod. 02141}}

[[Category:Manuscript]]
[[Category:Digitized Manuscript]]
[[Category:Manuscript from Western Germany]]
[[Category:Manuscript saec VIII]]
[[Category:Manuscript saec IX]]
[[Category:Manuscript of Collectio Quesnelliana]]
[[Category:Manuscript in Wien, ÖNB]]

Wien, ÖNB, Cod. 2141

2025-10-22T14:35:16Z

TStueber: changed roman to italics

Collectio Weingartensis

2025-10-22T12:10:25Z

TStueber: typo

{{DISPLAYTITLE:''Collectio Weingartensis''}}

{{Infobox collection
| century = saec. VI
|wikidata=Q127692628|structure=chronological|mss=one| title = Collectio Weingartensis
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:TStueber|Till Stüber]]
|normregion=Central Italy}}

The collection is dated to the late sixth century; it is extant in only one manuscript ([[Stuttgart, WLB, HB.VI.113]]; from Rhetia). Kéry describes it as a "chronologically arranged collection of conciliar canons and decretals (only very few decretals); influenced by or even directly relying on the [[Collectio Quesnelliana]]" ({{Author|Kéry}}, Collections p. {{Kéry|42}}). Hubert Mordek ({{Author|Mordek}}, Bischofsliste p. 144) argued, by contrast, that the ''Weingartensis'' more likely drew upon the same source material as the ''Quesnelliana''. The ''Weingartensis'' also exhibits connections to the [[Corpus canonum Africano-Romanum]] and, more closely still, to the [[Collectio Tuberiensis]]. The collection derives its name from the Benedictine monastery of Weingarten, which formerly housed the Codex unicus in its library.

==The manuscript==
See [[:Category:Manuscript of Collectio Weingartensis]] ({{PAGESINCATEGORY:Manuscript of Collectio Weingartensis}} entry)

*[[Stuttgart, WLB, HB.VI.113]]

==Contents==
The collection consists exclusively of legal documents dating from the fourth and fifth centuries. In addition to Greek councils (Nicaea, Ancyra, Neocaesarea, Gangra, Antioch, Laodicea, Chalcedon, and Serdica - notably lacking Constantinople I and Ephesus) and papal decretals (Siricius, Innocent I, Damasus, Gelasius), it also includes (fols. 40v–43r) a small dossier of African canons, which is likewise preserved within the [[Collectio Sancti Mauri]]. Munier edited this dossier under the title „Sylloge rerum Africanarum collectionis Fossatensis“, but did not take into account its transmission within the ''Collectio Weingartensis''. The dossier comprises conciliar canons concerning ecclesiastical prosecution and judicial procedure, as well as the protection of church property.

{| class="wikitable"
|'''Contents'''
|'''Folios'''
|-
|Nicaea 325 – Capitulatio
|1v
|-
|Nicene Creed
|2r–v
|-
|Praefatio brevis „Cum conuenisset“
|2v
|-
|Nicaea 325 – canons (Isidoriana)
|2v–9r
|-
|Nicaea 325 – subscriptions
|9r–11r
|-
|Ancyra 314 (Isidoriana antiqua)
|11r–16v
|-
|Neocaesarea 314/5 (Isidoriana antiqua)
|16v–19r
|-
|Gangra 340/1 (Isidoriana antiqua)
|19r–24r
|-
|Antioch 328 (Isidoriana)
|24r–33v
|-
|Laodicaea 325/82 (Isidoriana)
|33v–40v
|-
|Sylloge rerum Africanarum collectionis Fossatensis
|40v–43r
|-
|Siricius “Directa” (J3 605)
|43r–52r
|-
|''blank page''
|52v
|-
|Innocent I „Etsi tibi“ (J3 665)
|53r–58v
|-
|Innocent I „Consulenti tibi“ (J3 675)
|58v–63r
|-
|Chalcedon 451 (Dionysiana I)
|63r–66v, 68r–70v
|-
|Serdica 342 – epitome
|71r–72r
|-
|Serdica 342 – canons
|72r–79r
|-
|Damasus I „Dominus inter“ (J3 586)
|79r–81r
|-
|[Marian sequence – 12th century]
|81v
|-
|Tome of Damasus
|82r–84r
|-
|Gelasius I “Necessaria rerum” (J3 1270)
|84r–89v, 97r–98v, 90r–91v
|-
|Note of Secundus of Trient ca. 580
|92r
|}

==Links to the Collectio Tuberiensis==
According to {{Author|Mordek}}, Spätantikes Kirchenrecht (1993), the ''Collectio Weingartensis'' is closely related to another collection preserved only in fragments, which he named the ''Collectio Tuberiensis''. Mordek attributed the similarities between the two collections to a common source, which he designated the ''Versio Raetica antiqua''. Based on his reconstruction, the contents of the Collectio Tuberiensis largely corresponded to the opening portion of the ''Collectio Weingartensis'' – specifically, the documents preserved in Stuttgart, WLB, HB.VI.113, fols. 1v–81r – although arranged in a somewhat different order. The only certain exception is a unidentified text fragment that follows Damasus I „Dominus inter“ (J3 586) in the ''Tuberiensis'', but is absent from the Weingartensis.
Whether the epitome of the canons of Serdica contained in the Weingartensis, was originally included in the ''Tuberiensis'', cannot be determined with certainty. That the epitome was very likely part of their common source, however, is suggested by its occurrence in the ''Corpus canonum Africano-Romanum'', where it is linked to both the unabridged canons of Serdica and the ''Interpretatio Isidoriana antiqua''. The absence of the Tome of Damasus and Gelasius’s decretal “Necessaria rerum” (Stuttgart, WLB, HB.VI.113, fols. 82r–98v; partially misbound) in the ''Tuberiensis'' may indicate that these texts were never part of the shared source. This hypothesis is further supported by the presence of a blank page in the Stuttgart manuscript (fol. 81v), separating these texts from the rest of the collection.

==Links to the ''Corpus canonum Africano-Romanum''==
The ''Collectio Weingartensis'' – and by extension, the closely related ''Tuberiensis'' – also exhibits a clear relationship to the ''Corpus canonum Africano-Romanum''. Both collections share the synods of Nicaea, Ancyra, Neocaesarea, Gangra, Antioch, and Laodicea according to the rare ''Interpretatio Isidoriana (antiqua)'', as well as the Synod of Serdica in two versions (Epitome and Canons). While {{Author|Schwartz}}, Kanonessammlungen (1936), p. 60 n. 1 regarded the ''Collectio Weingartensis'' as dependent on the ''Corpus canonum Africano-Romanum'', {{Author|Mordek}}, Ungedruckte Bischofsliste (1996), p. 143 attributed the similarities between the ''Weingartensis'' and the ''Corpus canonum'' to a common source. In comparison with the ''Corpus canonum Africano-Romanum'', however, the text preserved in the ''Weingartensis'' (and fragmentarily in the ''Tuberiensis'') appears closer to the archetype. The manuscripts of the ''Corpus canonum Africano-Romanum'' contain several later additions and interpolations emphasizing the primacy of the Roman see. These additions that are absent from the ''Weingartensis''.

==Place and date of origin==
[[File:Stuttgart WLB HB.VI.113 fol92r.png|200px|thumb|left|Note of Secundus of Trient in Stuttgart WLB HB.VI.113, at fol. 92r - © Württembergische Landesbibliothek Stuttgart]]
The Weingartensis concludes with a brief note in which a cleric named Secundus left his name to posterity. According to his own statement, the note was written in Trento around the year 580. Secundus has been identified in modern scholarship as the baptizer of Adaloald, a Lombard prince, mentioned by Paulus Diaconus (Historia Langobardorum IV, 27). On this basis, {{Author|Turner}} (EOMIA 1.2.3, p. X) dates the collection to the late sixth century. Still according to Turner, it is, however, more likely to have originated in Rome than in northern Italy. {{Author|Zechiel-Eckes}}, following up on this, refers to a “auf das römische Ambiente des 6. Jhs. weisender Überlieferungsstrang” (see his review of Y.-M. Duval, ''La décrétale “Ad Gallos episcopos”'', in Francia Recensio 3 [2008]). The sources on which the collection drew are, of course, considerably older, as evidenced by the fact that the anonymous compiler of the ''Corpus canonum Africano-Romanum'', active in the fifth century, also made use of them.

==Literature==
{{Author|Maassen}}, Geschichte {{Maassen|484}}; {{Author|Kéry}}, Collections pp. {{Kéry|42}}-43; Rita {{Author|Lizzi Testa}}, La Collectio Avellana e le collezioni canoniche romane e italiche del V–VI secolo. Un progetto di ricerca, in: Cristianesimo nella storia 35.1 (2014), pp. 77-236, at 219-221; Hubert {{Author|Mordek}}, Eine ungedruckte Bischofsliste des 1. ökumenischen Konzils von Nicäa (325). (Cod. Stuttgart HB VI 113 der Collectio Weingartensis), in: Zeitschrift für katholische Theologie 118.2 (1996), pp. 138-150; Hubert {{Author|Mordek}}, Spätantikes Kirchenrecht in Rätien. Zur Verwandtschaft von Tuberiensis und Weingartensis als Tradenten des ältesten lateinischen Corpus canonum, in: ZRG KA 79 (1993), pp. 16-33; Johann Friedrich {{Author|von Schulte}}, Vier Weingartner jetzt Stuttgarter Handschriften (Sitzungsberichte der kaiserlichen Akademie der Wissenschaften in Wien. Philosophisch-historische Classe 117, 1889) pp. 1-30, at 1-15; Joseph {{Author|van der Speeten}} OSB, Quelques remarques sur la collection canonique de Weingarten, in: Sacris Erudiri 29 (1986), pp. 25-118; Klaus {{Author|Zechiel-Eckes}}, Die erste Dekretale. Der Brief Papst Siricius’ an Bischof Himerius von Tarragona vom Jahr 385 (JK 255). Aus dem Nachlass mit Ergänzungen hg. von D. Jasper (2013), pp. 31-32.

[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Collection saec VI]]
[[Category:Collection from Central Italy]]
[[Category:Stub]]
[[Category:Collection in Maassen]]

Collectio Weingartensis

2025-10-22T12:09:21Z

TStueber: changed recte to italics, typos

{{DISPLAYTITLE:''Collectio Weingartensis''}}

{{Infobox collection
| century = saec. VI
|wikidata=Q127692628|structure=chronological|mss=one| title = Collectio Weingartensis
| author1 = [[User:Christof Rolker|Christof Rolker]]
| author2 = [[User:TStueber|Till Stüber]]
|normregion=Central Italy}}

The collection is dated to the late sixth century; it is extant in only one manuscript ([[Stuttgart, WLB, HB.VI.113]]; from Rhetia). Kéry describes it as a "chronologically arranged collection of conciliar canons and decretals (only very few decretals); influenced by or even directly relying on the [[Collectio Quesnelliana]]" ({{Author|Kéry}}, Collections p. {{Kéry|42}}). Hubert Mordek ({{Author|Mordek}}, Bischofsliste p. 144) argued, by contrast, that the ''Weingartensis'' more likely drew upon the same source material as the ''Quesnelliana''. The ''Weingartensis'' also exhibits connections to the [[Corpus canonum Africano-Romanum]] and, more closely still, to the [[Collectio Tuberiensis]]. The collection derives its name from the Benedictine monastery of Weingarten, which formerly housed the Codex unicus in its library.

==The manuscript==
See [[:Category:Manuscript of Collectio Weingartensis]] ({{PAGESINCATEGORY:Manuscript of Collectio Weingartensis}} entry)

*[[Stuttgart, WLB, HB.VI.113]]

==Contents==
The collection consists exclusively of legal documents dating from the fourth and fifth centuries. In addition to Greek councils (Nicaea, Ancyra, Neocaesarea, Gangra, Antioch, Laodicea, Chalcedon, and Serdica - notably lacking Constantinople I and Ephesus) and papal decretals (Siricius, Innocent I, Damasus, Gelasius), it also includes (fols. 40v–43r) a small dossier of African canons, which is likewise preserved within the [[Collectio Sancti Mauri]]. Munier edited this dossier under the title „Sylloge rerum Africanarum collectionis Fossatensis“, but did not take into account its transmission within the ''Collectio Weingartensis''. The dossier comprises conciliar canons concerning ecclesiastical prosecution and judicial procedure, as well as the protection of church property.

{| class="wikitable"
|'''Contents'''
|'''Folios'''
|-
|Nicaea 325 – Capitulatio
|1v
|-
|Nicene Creed
|2r–v
|-
|Praefatio brevis „Cum conuenisset“
|2v
|-
|Nicaea 325 – canons (Isidoriana)
|2v–9r
|-
|Nicaea 325 – subscriptions
|9r–11r
|-
|Ancyra 314 (Isidoriana antiqua)
|11r–16v
|-
|Neocaesarea 314/5 (Isidoriana antiqua)
|16v–19r
|-
|Gangra 340/1 (Isidoriana antiqua)
|19r–24r
|-
|Antioch 328 (Isidoriana)
|24r–33v
|-
|Laodicaea 325/82 (Isidoriana)
|33v–40v
|-
|Sylloge rerum Africanarum collectionis Fossatensis
|40v–43r
|-
|Siricius “Directa” (J3 605)
|43r–52r
|-
|''blank page''
|52v
|-
|Innocent I „Etsi tibi“ (J3 665)
|53r–58v
|-
|Innocent I „Consulenti tibi“ (J3 675)
|58v–63r
|-
|Chalcedon 451 (Dionysiana I)
|63r–66v, 68r–70v
|-
|Serdica 342 – epitome
|71r–72r
|-
|Serdica 342 – canons
|72r–79r
|-
|Damasus I „Dominus inter“ (J3 586)
|79r–81r
|-
|[Marian sequence – 12th century]
|81v
|-
|Tome of Damasus
|82r–84r
|-
|Gelasius I “Necessaria rerum” (J3 1270)
|84r–89v, 97r–98v, 90r–91v
|-
|Note of Secundus of Trient ca. 580
|92r
|}

==Links to the Collectio Tuberiensis==
According to {{Author|Mordek}}, Spätantikes Kirchenrecht (1993), the ''Collectio Weingartensis'' is closely related to another collection preserved only in fragments, which he named the ''Collectio Tuberiensis''. Mordek attributed the similarities between the two collections to a common source, which he designated the ''Versio Raetica antiqua''. Based on his reconstruction, the contents of the Collectio Tuberiensis largely corresponded to the opening portion of the ''Collectio Weingartensis'' – specifically, the documents preserved in Stuttgart, WLB, HB.VI.113, fols. 1v–81r – although arranged in a somewhat different order. The only certain exception is a unidentified text fragment that follows Damasus I „Dominus inter“ (J3 586) in the ''Tuberiensis'', but is absent from the Weingartensis.
Whether the epitome of the canons of Serdica contained in the Weingartensis, was originally included in the ''Tuberiensis'', cannot be determined with certainty. That the epitome was very likely part of their common source, however, is suggested by its occurrence in the ''Corpus canonum Africano-Romanum'', where it is linked to both the unabridged canons of Serdica and the ''Interpretatio Isidoriana antiqua''. The absence of the Tome of Damasus and Gelasius’s decretal “Necessaria rerum” (Stuttgart, WLB, HB.VI.113, fols. 82r–98v; partially misbound) in the ''Tuberiensis'' may indicate that these texts were never part of the shared source. This hypothesis is further supported by the presence of a blank page in the Stuttgart manuscript (fol. 81v), separating these texts from the rest of the collection.

==Links to the ''Corpus canonum Africano-Romanum''==
The ''Collectio Weingartensis'' – and by extension, the closely related ''Tuberiensis'' – also exhibits a clear relationship to the ''Corpus canonum Africano-Romanum''. Both collections share the synods of Nicaea, Ancyra, Neocaesarea, Gangra, Antioch, and Laodicea according to the rare ''Interpretatio Isidoriana (antiqua)'', as well as the Synod of Serdica in two versions (Epitome and Canons). While {{Author|Schwartz}}, Kanonessammlungen (1936), p. 60 n. 1 regarded the ''Collectio Weingartensis'' as dependent on the ''Corpus canonum Africano-Romanum'', {{Author|Mordek}}, Ungedruckte Bischofsliste (1996), p. 143 attributed the similarities between the ''Weingartensis'' and the ''Corpus canonum'' to a common source. In comparison with the ''Corpus canonum Africano-Romanum'', however, the text preserved in the ''Weingartensis'' (and fragmentarily in the ''Tuberiensis'') appears closer to the archetype. The manuscripts of the ''Corpus canonum Africano-Romanum'' contain several later additions and interpolations emphasizing the primacy of the Roman see. These additions that are absent from the ''Weingartensis''.

==Place and date of origin==
[[File:Stuttgart WLB HB.VI.113 fol92r.png|200px|thumb|left|Note of Secundus of Trient in Stuttgart WLB HB.VI.113, at fol. 92r - © Württembergische Landesbibliothek Stuttgart]]
The Weingartensis concludes with a brief note in which a cleric named Secundus left his name to posterity. According to his own statement, the note was written in Trento around the year 580. Secundus has been identified in modern scholarship as the baptizer of Adaloald, a Lombard prince, mentioned by Paulus Diaconus (Historia Langobardorum IV, 27). On this basis, {{Author|Turner}} (EOMIA 1.2.3, p. X) dates the collection to the late sixth century. Still according to Turner, it is, however, more likely to have originated in Rome than in northern Italy. {{Author|Zechiel-Eckes}}, following up on this, refers to a “auf das römische Ambiente des 6. Jhs. weisender Überlieferungsstrang” (see his review of Y.-M. Duval, ''La décrétale “Ad Gallos episcopos”'', in Francia Recensio 3 [2008]). The sources on which the collection drew are, of course, considerably older, as evidenced by the fact that the anonymous compiler of the ''Corpus canonum Africano-Romanum'', active in the fifth century, also made use of them.

==Literature==
{{Author|Maassen}}, Geschichte {{Maassen|484}}; {{Author|Kéry}}, Collections pp. {{Kéry|42}}-43; Rita {{Author|Lizzi Testa}}, La Collectio Avellana e le collezioni canoniche romane e italiche del V–VI secolo. Un progetto di ricerca, in: Cristianesimo nella storia 35.1 (2014), pp. 77-236, at 219-221; Hubert {{Author|Mordek}}, Eine ungedruckte Bischofsliste des 1. ökumenischen Konzils von Nicäa (325). (Cod. Stuttgart HB VI 113 der Collectio Weingartensis)’, in: Zeitschrift für katholische Theologie 118.2 (1996), pp. 138-150; Hubert {{Author|Mordek}}, Spätantikes Kirchenrecht in Rätien. Zur Verwandtschaft von Tuberiensis und Weingartensis als Tradenten des ältesten lateinischen Corpus canonum, in: ZRG KA 79 (1993), pp. 16-33; Johann Friedrich {{Author|von Schulte}}, Vier Weingartner jetzt Stuttgarter Handschriften (Sitzungsberichte der kaiserlichen Akademie der Wissenschaften in Wien. Philosophisch-historische Classe 117, 1889) pp. 1-30, at 1-15; Joseph {{Author|van der Speeten}} OSB, Quelques remarques sur la collection canonique de Weingarten, in: Sacris Erudiri 29 (1986), pp. 25-118; Klaus {{Author|Zechiel-Eckes}}, Die erste Dekretale. Der Brief Papst Siricius’ an Bischof Himerius von Tarragona vom Jahr 385 (JK 255). Aus dem Nachlass mit Ergänzungen hg. von D. Jasper (2013), pp. 31-32.

[[Category:Canonical Collection]]
[[Category:Collection not in Clavis database]]
[[Category:Collection saec VI]]
[[Category:Collection from Central Italy]]
[[Category:Stub]]
[[Category:Collection in Maassen]]

Paris, BnF, lat. 4280

2025-10-22T10:59:06Z

TStueber: fixed link

{{Infobox manuscript
| library = Paris, BnF
| shelfmark = lat. 4280
| descriptionat = [https://archivesetmanuscrits.bnf.fr/ark:/12148/cc630723 archivesetmanuscrits.bnf.fr]
| digitalimages = [https://gallica.bnf.fr/ark:/12148/btv1b9068478s gallica.bnf.fr] (from microfilm)
| author1 = [[User:TStueber|Till Stüber]]
| location = probably Liège
| normregion = Eastern France
| coll = Collectio canonum I in Paris, BnF, lat. 4280
| coll2 = Collectio canonum II in Paris, BnF, lat. 4280
| century = saec. XII
|provenance=?|descriptionat2=[https://doi.org/10.13173/MGH-DA.78.1.075 Stüber 2022]}}

'''Paris, BnF, lat. 4280''' is a parchment codex, written in the first half of the 12th century in a late Caroline minuscule script (probably in Liège).

==Contents==
It contains three compilations of canonistic and patristic materials:

1) fols. 1ra-7r: a [[Collectio canonum I in Paris, BnF, lat. 4280 |mini-collection]] of 25 short excerpts, mainly taken from late antique papal letters (by Felix III, Gelasius I, Gregory I, Innocent I, Leo I), homilies and exegetic works (by Augustine, Gregory I, Jerome, Ambrose, Zachary of Besançon). The first seventeen excerpts have close textual links to the treatise ''[[Alger of Liège, De misericordia et iustitia|De misericordia et iustitia]]'', written by the 12th-century canonist Alger of Liège, making it likely that they have been assembled within Alger's circle or perhaps even by Alger himself. Excerpts nos. 18-25 appear to be later scribal additions.

2) fols. 7va–116r: A chronologically arranged [[Collectio canonum II in Paris, BnF, lat. 4280|Collection of 19 Church councils]] (Nicaea, Ancyra, Neocaesarea, Gangra, Sardica, Antioch, Laodicaea, Constantinople 381, Ephesus, Chalcedon, Carthage 419, the ''[[Registri Ecclesiae Carthaginensis Excerpta]]'', the so-called Second Council of Arles, Agde, Orléans 511, Orléans 541, Orléans 549, Elvira, Toledo 633). The councils are preceded by a detailed table of contents (fols. 7va–15va) and historical notes on the Council of Nicaea (fols. 17r–18v). The historical notes draw from Rufinus's Church history and the Pseudo-Isidorian ''Praefatio longa de Nicaeno concilio''. Concerning the conciliar acts, the anonymous author combined canons and readings from different sources (fontes formales): the conciliar portion of [[Pseudoisidore|Pseudo-Isidore]], the ''[[Collectio Dionysio-Hadriana|Dionysio-Hadriana]]'', the ''[[Collectio Hispana]]'', the ''[[Collectio Sancti Amandi]]'' and the ''[[Collectio Laureshamensis]]'' have hitherto been identified as formal sources of the conciliar collection.

3) fols. 116va–117r: Three (partly spurious) excerpts of papal letters, including the ''[[Libellus responsionum]]'' of Gregory the Great. These texts all aim at liberating monasteries from the obligation to pay tithes and additional levies.

In addition, on fol. 56r-v there are episcopal catalogues of the bishoprics of Liège, Bourges, Rheims, Metz, and Trier; these lists end with Otbert of Liège (1092-1119?), Audebert of Bourges (1092–1096), Radulph of Rheims (1106–1124), Hermann of Metz (1073–1090) and Bruno of Trier (1102–1124).

None of these three compilations seems to be mentioned in the 2005 handbook. The ms., however, is mentioned twice by {{Author|Kéry}}, Collections. On p. {{Kery|63}}, it is listed among the mss. of the ''[[Collectio Hispana|Hispana]]'' (citing {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform], 251). On p. {{Kery|84}}, the ms. is also mentioned as containing a "partial transmission" of the ''[[Collectio Sancti Amandi]]'': "Paris, Bibliothèque nationale, lat. 4280, saec. XII, fol. 81v-115v, excerpt [of the ''Sancti Amandi''] following a chronologically arranged collection", again with reference to {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform], 251, who briefly comments on the codex as following: <blockquote>"Paris, Bibl. Nat., Lat. 4280 (saec. XII; enthält das Konzil von Nikäa in vier synoptischen Versionen [Dion., Attici, Isid., Hisp.], die griechischen Konzile von Ankyra bis Chalkedon in der Form der Hispana, das Konzil von Karthago [a. 419] nach der Dionysio-Hadriana und einen Auszug aus der Collectio Sancti Amandi." </blockquote>Obviously, Mordek here is referring to the conciliar collection mentioned above under point two. However, as a recent inspection of the Parisinus has shown, the ms. does not contain ordinary, i.e. unaltered excerpts from the two collections mentioned by Kéry and Mordek. Rather, canons from the ''Hispana'' (though mainly in its Pseudo-Isidorian form) and from the ''Sancti Amandi'' are combined with canons from other chronologically arranged collections, which are used altogether as formal sources to the unusual conciliar collection in Paris BnF lat. 4280, fols. 7va–116r, as mentioned above. For a description of the ms. and a discussion of its contents and sources, see {{Author|Stüber}}, Parisinus latinus 4280.

==Literature==
Till {{Author|Stüber}}, Der Parisinus latinus 4280 (saec. XII). Eine kanonistische Handschrift aus der Zeit der Kirchenreform, in: Deutsches Archiv für Erforschung des Mittelalters 78.1 (2022) pp. 75-126, https://doi.org/10.13173/MGH-DA.78.1.075 (?); {{Author|Kéry}}, Collections p. {{Kéry|63}}, {{Kéry|84}}.

[[Category:Manuscript]]
[[Category:Manuscript saec XII]]
[[Category:Manuscript from Eastern France]]
[[Category:Manuscript from Liège]]
[[Category:Manuscript of Collectio canonum I in Paris, BnF, lat. 4280]]
[[Category:Manuscript of Collectio canonum II in Paris, BnF, lat. 4280]]
[[Category:Manuscript not in Clavis handbook]]
[[Category:Correction to Kery]]
[[Category:Digitized Manuscript]]
[[Category:Manuscript in Paris, BnF]]

{{DEFAULTSORT:Paris, BnF, lat. 04280}}

Paris, BnF, lat. 4280

2025-10-22T10:57:54Z

TStueber: added link

{{Infobox manuscript
| library = Paris, BnF
| shelfmark = lat. 4280
| descriptionat = [https://archivesetmanuscrits.bnf.fr/ark:/12148/cc630723 archivesetmanuscrits.bnf.fr]
| digitalimages = [https://gallica.bnf.fr/ark:/12148/btv1b9068478s gallica.bnf.fr] (from microfilm)
| author1 = [[User:TStueber|Till Stüber]]
| location = probably Liège
| normregion = Eastern France
| coll = Collectio canonum I in Paris, BnF, lat. 4280
| coll2 = Collectio canonum II in Paris, BnF, lat. 4280
| century = saec. XII
|provenance=?|descriptionat2=[https://doi.org/10.13173/MGH-DA.78.1.075 Stüber 2022]}}

'''Paris, BnF, lat. 4280''' is a parchment codex, written in the first half of the 12th century in a late Caroline minuscule script (probably in Liège).

==Contents==
It contains three compilations of canonistic and patristic materials:

1) fols. 1ra-7r: a [[Collectio canonum I in Paris, BnF, lat. 4280 |mini-collection]] of 25 short excerpts, mainly taken from late antique papal letters (by Felix III, Gelasius I, Gregory I, Innocent I, Leo I), homilies and exegetic works (by Augustine, Gregory I, Jerome, Ambrose, Zachary of Besançon). The first seventeen excerpts have close textual links to the treatise ''[[Alger of Liège, De misericordia et iustitia|De misericordia et iustitia]]'', written by the 12th-century canonist Alger of Liège, making it likely that they have been assembled within Alger's circle or perhaps even by Alger himself. Excerpts nos. 18-25 appear to be later scribal additions.

2) fols. 7va–116r: A chronologically arranged [[Collectio canonum II in Paris, BnF, lat. 4280|Collection of 19 Church councils]] (Nicaea, Ancyra, Neocaesarea, Gangra, Sardica, Antioch, Laodicaea, Constantinople 381, Ephesus, Chalcedon, Carthage 419, the ''[[Registri Ecclesiae Carthaginensis excerpta]]'', the so-called Second Council of Arles, Agde, Orléans 511, Orléans 541, Orléans 549, Elvira, Toledo 633). The councils are preceded by a detailed table of contents (fols. 7va–15va) and historical notes on the Council of Nicaea (fols. 17r–18v). The historical notes draw from Rufinus's Church history and the Pseudo-Isidorian ''Praefatio longa de Nicaeno concilio''. Concerning the conciliar acts, the anonymous author combined canons and readings from different sources (fontes formales): the conciliar portion of [[Pseudoisidore|Pseudo-Isidore]], the ''[[Collectio Dionysio-Hadriana|Dionysio-Hadriana]]'', the ''[[Collectio Hispana]]'', the ''[[Collectio Sancti Amandi]]'' and the ''[[Collectio Laureshamensis]]'' have hitherto been identified as formal sources of the conciliar collection.

3) fols. 116va–117r: Three (partly spurious) excerpts of papal letters, including the ''[[Libellus responsionum]]'' of Gregory the Great. These texts all aim at liberating monasteries from the obligation to pay tithes and additional levies.

In addition, on fol. 56r-v there are episcopal catalogues of the bishoprics of Liège, Bourges, Rheims, Metz, and Trier; these lists end with Otbert of Liège (1092-1119?), Audebert of Bourges (1092–1096), Radulph of Rheims (1106–1124), Hermann of Metz (1073–1090) and Bruno of Trier (1102–1124).

None of these three compilations seems to be mentioned in the 2005 handbook. The ms., however, is mentioned twice by {{Author|Kéry}}, Collections. On p. {{Kery|63}}, it is listed among the mss. of the ''[[Collectio Hispana|Hispana]]'' (citing {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform], 251). On p. {{Kery|84}}, the ms. is also mentioned as containing a "partial transmission" of the ''[[Collectio Sancti Amandi]]'': "Paris, Bibliothèque nationale, lat. 4280, saec. XII, fol. 81v-115v, excerpt [of the ''Sancti Amandi''] following a chronologically arranged collection", again with reference to {{Author|Mordek}}, [https://doi.org/10.1515/9783110831900 Kirchenrecht und Reform], 251, who briefly comments on the codex as following: <blockquote>"Paris, Bibl. Nat., Lat. 4280 (saec. XII; enthält das Konzil von Nikäa in vier synoptischen Versionen [Dion., Attici, Isid., Hisp.], die griechischen Konzile von Ankyra bis Chalkedon in der Form der Hispana, das Konzil von Karthago [a. 419] nach der Dionysio-Hadriana und einen Auszug aus der Collectio Sancti Amandi." </blockquote>Obviously, Mordek here is referring to the conciliar collection mentioned above under point two. However, as a recent inspection of the Parisinus has shown, the ms. does not contain ordinary, i.e. unaltered excerpts from the two collections mentioned by Kéry and Mordek. Rather, canons from the ''Hispana'' (though mainly in its Pseudo-Isidorian form) and from the ''Sancti Amandi'' are combined with canons from other chronologically arranged collections, which are used altogether as formal sources to the unusual conciliar collection in Paris BnF lat. 4280, fols. 7va–116r, as mentioned above. For a description of the ms. and a discussion of its contents and sources, see {{Author|Stüber}}, Parisinus latinus 4280.

==Literature==
Till {{Author|Stüber}}, Der Parisinus latinus 4280 (saec. XII). Eine kanonistische Handschrift aus der Zeit der Kirchenreform, in: Deutsches Archiv für Erforschung des Mittelalters 78.1 (2022) pp. 75-126, https://doi.org/10.13173/MGH-DA.78.1.075 (?); {{Author|Kéry}}, Collections p. {{Kéry|63}}, {{Kéry|84}}.

[[Category:Manuscript]]
[[Category:Manuscript saec XII]]
[[Category:Manuscript from Eastern France]]
[[Category:Manuscript from Liège]]
[[Category:Manuscript of Collectio canonum I in Paris, BnF, lat. 4280]]
[[Category:Manuscript of Collectio canonum II in Paris, BnF, lat. 4280]]
[[Category:Manuscript not in Clavis handbook]]
[[Category:Correction to Kery]]
[[Category:Digitized Manuscript]]
[[Category:Manuscript in Paris, BnF]]

{{DEFAULTSORT:Paris, BnF, lat. 04280}}

Registri Ecclesiae Carthaginensis Excerpta

2025-10-22T10:55:57Z

TStueber: fixed links

{{Infobox collection
| title = Registri Ecclesiae Carthaginensis Excerpta
| alttitle1 = Collectio Concilii Carthaginensis XVII
| alttitle2 = Codex canonum ecclesiae Africanae (Pithou)
| author1 = [[User:TStueber|Till Stüber]]
| wikidata = Q113240962
| normregion = Northern Africa
| century = saec. V
}}

The ''Registri Ecclesiae Carthaginensis Excerpta'' ("Excerpts from the Register of the Church of Carthage") are a small collection of canons from fifth-century North Africa. The modern title was introduced by Charles Munier, whose critical edition ({{Author|Munier}}, Concilia Africae, pp. 173–232) remains the authoritative reference. Earlier scholarship frequently refers to the collection as the ''Codex canonum ecclesiae Africanae'', a designation introduced by early modern editors. In the manuscripts of the ''[[Dionysiana II]]'', the ''Excerpta'' are referred to as ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata''.

The ''Excerpta'' derive from a more extensive register of synodal acts once preserved in the archives of the Church of Carthage in the fifth century. This register contained the proceedings of both general and provincial councils held in North Africa during the episcopate of Aurelius of Carthage (391–430). In his effort to reform and consolidate the African Church, Aurelius convened synods on a regular basis, the acts of which were recorded and arranged chronologically according to the date of each assembly. The register was evidently updated as new synods were convened. Although the original compilation has not survived, its existence is attested through the ''Excerpta'', which transmit one hundred canons, some in abridged form. It is highly probable that the Council of Carthage of 525, held under Vandal rule, still made reference to this register, implying that it remained extant at that time.

==Contents==
That the ''Excerpta'' do not represent the complete register is evident from several editorial remarks that must originate with the epitomator rather than the original compiler. Thus, for example, the text notes that the Synod of Hippo 393 was omitted because its decisions had already appeared “above”, that is, elsewhere in the same manuscript: ''Gesta huius concilii ideo descripta non sunt, quia ea quae ibi statuta sunt, in superioribus probantur inserta'' ({{Author|Munier}}, Concilia Africae, p. 182). Similarly, the proceedings of the Synod of Carthage of June 397 are merely summarized, with an instruction that readers wishing to consult the full acts should refer to the authentic copy: ''Gesta in authenticis qui quaeret inueniet'' ({{Author|Munier}}, Concilia Africae, p. 193). Such annotations demonstrate that the ''Excerpta'' constitute an abridged version, most likely compiled in Carthage itself – the place where the unabridged register was preserved and could be consulted.

Further internal evidence suggests that the epitomator’s intention was to produce a concise yet representative digest of current canonical norms of the African Church, probably for pedagogical use (''ad instructionem studiosorum''; {{Author|Munier}}, Concilia Africae, p. 214).

The ''Excerpta'' preserve material from the records of eighteen synods held between 393 and 419. In some cases, only the location and date of the council are mentioned (e.g., the Synod of Hippo, 8 October 393), while in others a substantial number of canons are transmitted (e.g., Carthage, 1 May 418). The collection addresses a broad range of subjects, including clerical discipline, ecclesiastical procedure, the administration and protection of church property, liturgical observance, and theological matters.

The following table offers an overview of the synods excerpted in the ''Excerpta''. The first column (“Canons”) lists the canon numbers where extant (following the sequence in the ''Dionysiana II'', in which the ''Excerpta'' follow the thirty-three canons of the Synod of Carthage of 25 May 419, and therefore begin with number 34); the second column (“Munier”) provides the corresponding page and line references in Munier’s CCSL edition; and the third (“Synod”) identifies the excerpted church council.

{| class="wikitable"
|'''Canons'''
|'''Munier'''
|'''Synod'''
|-
|–
|p. 182 l. 2–4
|''Prologue „Recitata sunt“''
|-
|–
|p. 182 l. 6–11
|Hippo, 08.10.393
|-
|–
|p. 182 l. 13–18
|Carthage, 16.06.394
|-
|34-56
|p. 182 l. 20 – p. 193 l. 380
|Carthage, 28.08.397
|-
|–
|p. 193 l. 382–386
|Carthage, 26.06.397
|-
|–
|p. 193 l. 388 – p. 194 l. 396
|Carthage, 27.04.399
|-
|57-65
|p. 194 l. 398 – p. 198 l. 558
|Carthage, 16.06.401
|-
|66-85
|p. 198 l. 561 – p. 205 l. 783
|Carthage, 13.09.401
|-
|86-90
|p. 205 l. 785 – p. 208 l. 876
|Mileve, 27.08.402
|-
|91-92
|p. 208 l. 878 – p. 211 l. 996
|Carthage, 25.08.403
|-
|93
|p. 211 l. 998 – p. 214 l. 1088
|Carthage, 16.06.404
|-
|94
|p. 214 l. 1090–1112
|Carthage, 23.08.405
|-
|95-106
|p. 214 l. 1114 – p. 219 l. 1277
|Carthage, 13.06.407
|-
|–
|p. 219 l. 1279–1283
|Carthage, 16.06.408
|-
|–
|p. 219 l. 1285–1291
|Carthage, 13.10.408
|-
|107
|p. 220 l. 1293–1299
|Carthage, 15.06.409
|-
|–
|p. 220 l. 1301–1308
|Carthage, 16.06.410
|-
|108-127
|p. 220 l. 1310 – p. 228 l. 1561
|Carthage, 01.05.418
|-
|128-133
|p. 229 l. 1562 – p. 232 l. 1630
|Carthage, 30.05.419
|}

==Transmission and later reception==
The ''Excerpta'' represent a central witness to the transmission of late antique African synodal law. They served as an important vehicle through which the African conciliar tradition entered both Western and Eastern canonistic corpora. As far as current evidence allows, the entire textual tradition derives from Dionysius Exiguus, who, at the beginning of the sixth century, incorporated the ''Excerpta'' into the second edition of his conciliar collection (''Dionysiana II''). In this collection, the ''Excerpta'' are presented as part of the acts of the Council of Carthage of 419 and are said to have been read and confirmed at the session held on 25 May. The ''Dionysiana II'' thus introduces the ''Excerpta'' with a brief prologue: ''Recitata sunt etiam in ista synodo'' [i.e., the session of 25 May] ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.''

As {{Author|Cross}}, History and Fiction p. 239, following {{Author|Schwartz}}, Kanonessammlungen p. 71 n. 1, has demonstrated, this claim cannot correspond to historical reality. As the table above shows, the ''Excerpta'' include the canons of the second synodal meeting of 30 May 419 – material that could not possibly have been read aloud five days earlier. The attribution to the Council of 419 is therefore a literary fiction introduced by Dionysius Exiguus. This fictional framing, however, does not diminish the historical value of the ''Excerpta'', which transmit authentic canons of the African councils.

Whether or not the ''Excerpta'' were formally confirmed in 419, there remains a clear chronological connection with the synod of that year. As can be inferred from the later use of the register at the Council of Carthage in 525, the ''Excerpta'' reflect the register in the form it had assumed between 419 and 421; subsequent synods are not cited (cf. {{Author|Stüber}}, “History and Fiction”).

Through the mediation of the ''Dionysiana II'', the ''Excerpta'' entered a wide range of medieval Latin canonical collections. They appear not only in the ''[[Dionysio-Hadriana]]'' and the ''[[Collectio Dionysiana Bobiensis]]'', but also in older Gallic compilations such as the ''[[Collectio Albigensis]]'', ''[[Collectio Burgundiana]]'' (prologue only), ''[[Collectio Diessensis]]'', ''[[Collectio Lugdunensis]]'', and ''[[Collectio Remensis]]''. Their influence extended as well to Visigothic Spain, as attested by the ''[[Epitome Hispana]]'' (or rather its source, the ''Liber Complutensis'') and the ''[[Collectio Hispana]]''. The ''Excerpta'' were also quoted in numerous systematic canonical collections, including [[Cresconius, Concordia canonum]], the ''[[Collectio Vetus Gallica]]'', the ''[[Collectio Hibernensis]]'', the ''[[Collectio Dacheriana]]'', the ''[[Quadripartitus]]'', [[Regino of Prüm, Libri duo de synodalibus causis et disciplinis ecclesiasticis]], Burchard of Worms’s ''[[Liber decretorum]]'', and, eventually, [[Gratian, Concordia discordantium canonum]].

The ''Excerpta'' likewise achieved significant diffusion in the Eastern Church and in some Oriental Orthodox Churches, such as the Coptic and Georgian Churches. Together with the acts of the Council of Carthage of 419 (also derived from the ''Dionysiana II''), they were translated into Greek and incorporated into the ''[[Syntagma XIV titulorum]]'', compiled in Constantinople around 580. Their authority was later confirmed by the ''Concilium Quinisextum'' (Council in Trullo) in 691/692, which ensured their continued transmission and integration into subsequent canonical collections.

==Literature==
Frank Lesley {{Author|Cross}}, History and Fiction in the African Canons, in: The Journal of Theological Studies 12.2 (1961), pp. 227-247; Charles {{Author|Munier}}, Vers une édition nouvelle des Conciles Africains (345-525), in: Revue d’études augustiniennes et patristiques 18 (1972), pp. 249–259; Charles {{Author|Munier}}, La tradition littéraire des canons africains (345–525), in: RechAug 10 (1975), pp. 3–22; Heinz {{Author|Ohme}}, Sources of the Greek Canon Law to the Quinisext Council (691/2). Councils and Church Fathers, in: Wilfried Hartmann / Kenneth Pennington (eds.), The History of Byzantine and Eastern Canon Law to 1500 (History of Medieval Canon Law), Washington D.C. 2012, pp. 24–114; Till {{Author|Stüber}}, “History and fiction” revisited. Zur Überlieferung der karthagischen Synode vom Mai 419, in: Annales Historiae Conciliorum 54.1 (2024) (in print).

[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]

Registri Ecclesiae Carthaginensis Excerpta

2025-10-22T10:53:25Z

TStueber: added links

{{Infobox collection
| title = Registri Ecclesiae Carthaginensis Excerpta
| alttitle1 = Collectio Concilii Carthaginensis XVII
| alttitle2 = Codex canonum ecclesiae Africanae (Pithou)
| author1 = [[User:TStueber|Till Stüber]]
| wikidata = Q113240962
| normregion = Northern Africa
| century = saec. V
}}

The ''Registri Ecclesiae Carthaginensis Excerpta'' ("Excerpts from the Register of the Church of Carthage") are a small collection of canons from fifth-century North Africa. The modern title was introduced by Charles Munier, whose critical edition ({{Author|Munier}}, Concilia Africae, pp. 173–232) remains the authoritative reference. Earlier scholarship frequently refers to the collection as the ''Codex canonum ecclesiae Africanae'', a designation introduced by early modern editors. In the manuscripts of the ''[[Dionysiana II]]'', the ''Excerpta'' are referred to as ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata''.

The ''Excerpta'' derive from a more extensive register of synodal acts once preserved in the archives of the Church of Carthage in the fifth century. This register contained the proceedings of both general and provincial councils held in North Africa during the episcopate of Aurelius of Carthage (391–430). In his effort to reform and consolidate the African Church, Aurelius convened synods on a regular basis, the acts of which were recorded and arranged chronologically according to the date of each assembly. The register was evidently updated as new synods were convened. Although the original compilation has not survived, its existence is attested through the ''Excerpta'', which transmit one hundred canons, some in abridged form. It is highly probable that the Council of Carthage of 525, held under Vandal rule, still made reference to this register, implying that it remained extant at that time.

==Contents==
That the ''Excerpta'' do not represent the complete register is evident from several editorial remarks that must originate with the epitomator rather than the original compiler. Thus, for example, the text notes that the Synod of Hippo 393 was omitted because its decisions had already appeared “above”, that is, elsewhere in the same manuscript: ''Gesta huius concilii ideo descripta non sunt, quia ea quae ibi statuta sunt, in superioribus probantur inserta'' ({{Author|Munier}}, Concilia Africae, p. 182). Similarly, the proceedings of the Synod of Carthage of June 397 are merely summarized, with an instruction that readers wishing to consult the full acts should refer to the authentic copy: ''Gesta in authenticis qui quaeret inueniet'' ({{Author|Munier}}, Concilia Africae, p. 193). Such annotations demonstrate that the ''Excerpta'' constitute an abridged version, most likely compiled in Carthage itself – the place where the unabridged register was preserved and could be consulted.

Further internal evidence suggests that the epitomator’s intention was to produce a concise yet representative digest of current canonical norms of the African Church, probably for pedagogical use (''ad instructionem studiosorum''; {{Author|Munier}}, Concilia Africae, p. 214).

The ''Excerpta'' preserve material from the records of eighteen synods held between 393 and 419. In some cases, only the location and date of the council are mentioned (e.g., the Synod of Hippo, 8 October 393), while in others a substantial number of canons are transmitted (e.g., Carthage, 1 May 418). The collection addresses a broad range of subjects, including clerical discipline, ecclesiastical procedure, the administration and protection of church property, liturgical observance, and theological matters.

The following table offers an overview of the synods excerpted in the ''Excerpta''. The first column (“Canons”) lists the canon numbers where extant (following the sequence in the ''Dionysiana II'', in which the ''Excerpta'' follow the thirty-three canons of the Synod of Carthage of 25 May 419, and therefore begin with number 34); the second column (“Munier”) provides the corresponding page and line references in Munier’s CCSL edition; and the third (“Synod”) identifies the excerpted church council.

{| class="wikitable"
|'''Canons'''
|'''Munier'''
|'''Synod'''
|-
|–
|p. 182 l. 2–4
|''Prologue „Recitata sunt“''
|-
|–
|p. 182 l. 6–11
|Hippo, 08.10.393
|-
|–
|p. 182 l. 13–18
|Carthage, 16.06.394
|-
|34-56
|p. 182 l. 20 – p. 193 l. 380
|Carthage, 28.08.397
|-
|–
|p. 193 l. 382–386
|Carthage, 26.06.397
|-
|–
|p. 193 l. 388 – p. 194 l. 396
|Carthage, 27.04.399
|-
|57-65
|p. 194 l. 398 – p. 198 l. 558
|Carthage, 16.06.401
|-
|66-85
|p. 198 l. 561 – p. 205 l. 783
|Carthage, 13.09.401
|-
|86-90
|p. 205 l. 785 – p. 208 l. 876
|Mileve, 27.08.402
|-
|91-92
|p. 208 l. 878 – p. 211 l. 996
|Carthage, 25.08.403
|-
|93
|p. 211 l. 998 – p. 214 l. 1088
|Carthage, 16.06.404
|-
|94
|p. 214 l. 1090–1112
|Carthage, 23.08.405
|-
|95-106
|p. 214 l. 1114 – p. 219 l. 1277
|Carthage, 13.06.407
|-
|–
|p. 219 l. 1279–1283
|Carthage, 16.06.408
|-
|–
|p. 219 l. 1285–1291
|Carthage, 13.10.408
|-
|107
|p. 220 l. 1293–1299
|Carthage, 15.06.409
|-
|–
|p. 220 l. 1301–1308
|Carthage, 16.06.410
|-
|108-127
|p. 220 l. 1310 – p. 228 l. 1561
|Carthage, 01.05.418
|-
|128-133
|p. 229 l. 1562 – p. 232 l. 1630
|Carthage, 30.05.419
|}

==Transmission and later reception==
The ''Excerpta'' represent a central witness to the transmission of late antique African synodal law. They served as an important vehicle through which the African conciliar tradition entered both Western and Eastern canonistic corpora. As far as current evidence allows, the entire textual tradition derives from Dionysius Exiguus, who, at the beginning of the sixth century, incorporated the ''Excerpta'' into the second edition of his conciliar collection (''Dionysiana II''). In this collection, the ''Excerpta'' are presented as part of the acts of the Council of Carthage of 419 and are said to have been read and confirmed at the session held on 25 May. The ''Dionysiana II'' thus introduces the ''Excerpta'' with a brief prologue: ''Recitata sunt etiam in ista synodo'' [i.e., the session of 25 May] ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.''

As {{Author|Cross}}, History and Fiction p. 239, following {{Author|Schwartz}}, Kanonessammlungen p. 71 n. 1, has demonstrated, this claim cannot correspond to historical reality. As the table above shows, the ''Excerpta'' include the canons of the second synodal meeting of 30 May 419 – material that could not possibly have been read aloud five days earlier. The attribution to the Council of 419 is therefore a literary fiction introduced by Dionysius Exiguus. This fictional framing, however, does not diminish the historical value of the ''Excerpta'', which transmit authentic canons of the African councils.

Whether or not the ''Excerpta'' were formally confirmed in 419, there remains a clear chronological connection with the synod of that year. As can be inferred from the later use of the register at the Council of Carthage in 525, the ''Excerpta'' reflect the register in the form it had assumed between 419 and 421; subsequent synods are not cited (cf. {{Author|Stüber}}, “History and Fiction”).

Through the mediation of the ''Dionysiana II'', the ''Excerpta'' entered a wide range of medieval Latin canonical collections. They appear not only in the ''[[Dionysio-Hadriana]]'' and the ''[[Collectio Dionysiana Bobiensis]]'', but also in older Gallic compilations such as the ''[[Collectio Albigensis]]'', ''[[Collectio Burgundiana]]'' (prologue only), ''[[Collectio Diessensis]]'', ''[[Collectio Lugdunensis]]'', and ''[[Collectio Remensis]]''. Their influence extended as well to Visigothic Spain, as attested by the ''[[Epitome Hispana]]'' (or rather its source, the ''Liber Complutensis'') and the ''[[Collectio Hispana]]''. The ''Excerpta'' were also quoted in numerous systematic canonical collections, including [[Cresconius, Concordia canonum]], the ''[[Collectio Vetus Gallica]]'', the ''[[Collectio Hibernensis]]'', the ''[[Dacheriana]]'', the ''[[Quadripartitus]]'', [[Regino of Prüm, Libri duo de synodalibus causis et disciplinis ecclesiasticis]], Burchard of Worms’s ''[[Liber decretorum]]'', and, eventually, [[Gratian, Concordia discordantium canonum]].

The ''Excerpta'' likewise achieved significant diffusion in the Eastern Church and in some Oriental Orthodox Churches, such as the Coptic and Georgian Churches. Together with the acts of the Council of Carthage of 419 (also derived from the ''Dionysiana II''), they were translated into Greek and incorporated into the ''[[Syntagma XIV titulorum]]'', compiled in Constantinople around 580. Their authority was later confirmed by the ''Concilium Quinisextum'' (Council in Trullo) in 691/692, which ensured their continued transmission and integration into subsequent canonical collections.

==Literature==
Frank Lesley {{Author|Cross}}, History and Fiction in the African Canons, in: The Journal of Theological Studies 12.2 (1961), pp. 227-247; Charles {{Author|Munier}}, Vers une édition nouvelle des Conciles Africains (345-525), in: Revue d’études augustiniennes et patristiques 18 (1972), pp. 249–259; Charles {{Author|Munier}}, La tradition littéraire des canons africains (345–525), in: RechAug 10 (1975), pp. 3–22; Heinz {{Author|Ohme}}, Sources of the Greek Canon Law to the Quinisext Council (691/2). Councils and Church Fathers, in: Wilfried Hartmann / Kenneth Pennington (eds.), The History of Byzantine and Eastern Canon Law to 1500 (History of Medieval Canon Law), Washington D.C. 2012, pp. 24–114; Till {{Author|Stüber}}, “History and fiction” revisited. Zur Überlieferung der karthagischen Synode vom Mai 419, in: Annales Historiae Conciliorum 54.1 (2024) (in print).

[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]

Registri Ecclesiae Carthaginensis Excerpta

2025-10-22T10:49:21Z

TStueber: fixed linl

{{Infobox collection
| title = Registri Ecclesiae Carthaginensis Excerpta
| alttitle1 = Collectio Concilii Carthaginensis XVII
| alttitle2 = Codex canonum ecclesiae Africanae (Pithou)
| author1 = [[User:TStueber|Till Stüber]]
| wikidata = Q113240962
| normregion = Northern Africa
| century = saec. V
}}

The ''Registri Ecclesiae Carthaginensis Excerpta'' ("Excerpts from the Register of the Church of Carthage") are a small collection of canons from fifth-century North Africa. The modern title was introduced by Charles Munier, whose critical edition ({{Author|Munier}}, Concilia Africae, pp. 173–232) remains the authoritative reference. Earlier scholarship frequently refers to the collection as the ''Codex canonum ecclesiae Africanae'', a designation introduced by early modern editors. In the manuscripts of the ''[[Dionysiana II]]'', the ''Excerpta'' are referred to as ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata''.

The ''Excerpta'' derive from a more extensive register of synodal acts once preserved in the archives of the Church of Carthage in the fifth century. This register contained the proceedings of both general and provincial councils held in North Africa during the episcopate of Aurelius of Carthage (391–430). In his effort to reform and consolidate the African Church, Aurelius convened synods on a regular basis, the acts of which were recorded and arranged chronologically according to the date of each assembly. The register was evidently updated as new synods were convened. Although the original compilation has not survived, its existence is attested through the ''Excerpta'', which transmit one hundred canons, some in abridged form. It is highly probable that the Council of Carthage of 525, held under Vandal rule, still made reference to this register, implying that it remained extant at that time.

==Contents==
That the ''Excerpta'' do not represent the complete register is evident from several editorial remarks that must originate with the epitomator rather than the original compiler. Thus, for example, the text notes that the Synod of Hippo 393 was omitted because its decisions had already appeared “above”, that is, elsewhere in the same manuscript: ''Gesta huius concilii ideo descripta non sunt, quia ea quae ibi statuta sunt, in superioribus probantur inserta'' ({{Author|Munier}}, Concilia Africae, p. 182). Similarly, the proceedings of the Synod of Carthage of June 397 are merely summarized, with an instruction that readers wishing to consult the full acts should refer to the authentic copy: ''Gesta in authenticis qui quaeret inueniet'' ({{Author|Munier}}, Concilia Africae, p. 193). Such annotations demonstrate that the ''Excerpta'' constitute an abridged version, most likely compiled in Carthage itself – the place where the unabridged register was preserved and could be consulted.

Further internal evidence suggests that the epitomator’s intention was to produce a concise yet representative digest of current canonical norms of the African Church, probably for pedagogical use (''ad instructionem studiosorum''; {{Author|Munier}}, Concilia Africae, p. 214).

The ''Excerpta'' preserve material from the records of eighteen synods held between 393 and 419. In some cases, only the location and date of the council are mentioned (e.g., the Synod of Hippo, 8 October 393), while in others a substantial number of canons are transmitted (e.g., Carthage, 1 May 418). The collection addresses a broad range of subjects, including clerical discipline, ecclesiastical procedure, the administration and protection of church property, liturgical observance, and theological matters.

The following table offers an overview of the synods excerpted in the ''Excerpta''. The first column (“Canons”) lists the canon numbers where extant (following the sequence in the ''Dionysiana II'', in which the ''Excerpta'' follow the thirty-three canons of the Synod of Carthage of 25 May 419, and therefore begin with number 34); the second column (“Munier”) provides the corresponding page and line references in Munier’s CCSL edition; and the third (“Synod”) identifies the excerpted church council.

{| class="wikitable"
|'''Canons'''
|'''Munier'''
|'''Synod'''
|-
|–
|p. 182 l. 2–4
|''Prologue „Recitata sunt“''
|-
|–
|p. 182 l. 6–11
|Hippo, 08.10.393
|-
|–
|p. 182 l. 13–18
|Carthage, 16.06.394
|-
|34-56
|p. 182 l. 20 – p. 193 l. 380
|Carthage, 28.08.397
|-
|–
|p. 193 l. 382–386
|Carthage, 26.06.397
|-
|–
|p. 193 l. 388 – p. 194 l. 396
|Carthage, 27.04.399
|-
|57-65
|p. 194 l. 398 – p. 198 l. 558
|Carthage, 16.06.401
|-
|66-85
|p. 198 l. 561 – p. 205 l. 783
|Carthage, 13.09.401
|-
|86-90
|p. 205 l. 785 – p. 208 l. 876
|Mileve, 27.08.402
|-
|91-92
|p. 208 l. 878 – p. 211 l. 996
|Carthage, 25.08.403
|-
|93
|p. 211 l. 998 – p. 214 l. 1088
|Carthage, 16.06.404
|-
|94
|p. 214 l. 1090–1112
|Carthage, 23.08.405
|-
|95-106
|p. 214 l. 1114 – p. 219 l. 1277
|Carthage, 13.06.407
|-
|–
|p. 219 l. 1279–1283
|Carthage, 16.06.408
|-
|–
|p. 219 l. 1285–1291
|Carthage, 13.10.408
|-
|107
|p. 220 l. 1293–1299
|Carthage, 15.06.409
|-
|–
|p. 220 l. 1301–1308
|Carthage, 16.06.410
|-
|108-127
|p. 220 l. 1310 – p. 228 l. 1561
|Carthage, 01.05.418
|-
|128-133
|p. 229 l. 1562 – p. 232 l. 1630
|Carthage, 30.05.419
|}

==Transmission and later reception==
The ''Excerpta'' represent a central witness to the transmission of late antique African synodal law. They served as an important vehicle through which the African conciliar tradition entered both Western and Eastern canonistic corpora. As far as current evidence allows, the entire textual tradition derives from Dionysius Exiguus, who, at the beginning of the sixth century, incorporated the ''Excerpta'' into the second edition of his conciliar collection (''Dionysiana II''). In this collection, the ''Excerpta'' are presented as part of the acts of the Council of Carthage of 419 and are said to have been read and confirmed at the session held on 25 May. The ''Dionysiana II'' thus introduces the ''Excerpta'' with a brief prologue: ''Recitata sunt etiam in ista synodo'' [i.e., the session of 25 May] ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.''

As {{Author|Cross}}, History and Fiction p. 239, following {{Author|Schwartz}}, Kanonessammlungen p. 71 n. 1, has demonstrated, this claim cannot correspond to historical reality. As the table above shows, the ''Excerpta'' include the canons of the second synodal meeting of 30 May 419 – material that could not possibly have been read aloud five days earlier. The attribution to the Council of 419 is therefore a literary fiction introduced by Dionysius Exiguus. This fictional framing, however, does not diminish the historical value of the ''Excerpta'', which transmit authentic canons of the African councils.

Whether or not the ''Excerpta'' were formally confirmed in 419, there remains a clear chronological connection with the synod of that year. As can be inferred from the later use of the register at the Council of Carthage in 525, the ''Excerpta'' reflect the register in the form it had assumed between 419 and 421; subsequent synods are not cited (cf. {{Author|Stüber}}, “History and Fiction”).

Through the mediation of the ''Dionysiana II'', the ''Excerpta'' entered a wide range of medieval Latin canonical collections. They appear not only in the ''[[Dionysio-Hadriana]]'' and the ''[[Collectio Dionysiana Bobiensis]]'', but also in older Gallic compilations such as the ''[[Collectio Albigensis]]'', ''[[Collectio Burgundiana]]'' (prologue only), ''[[Collectio Diessensis]]'', ''[[Collectio Lugdunensis]]'', and ''[[Collectio Remensis]]''. Their influence extended as well to Visigothic Spain, as attested by the ''[[Epitome Hispana]]'' (or rather its source, the ''Liber Complutensis'') and the ''[[Collectio Hispana]]''. The ''Excerpta'' were also quoted in numerous systematic canonical collections, including the ''Concordia canonum'' of [[Cresconius]], the ''[[Collectio Vetus Gallica]]'', the ''[[Collectio Hibernensis]]'', the ''[[Dacheriana]]'', the ''[[Quadripartitus]]'', Regino of Prüm’s ''[[Libri duo de synodalibus causis]]'', Burchard of Worms’s ''Decretum'', and, eventually, Gratian’s ''Decretum''.

The ''Excerpta'' likewise achieved significant diffusion in the Eastern Church and in some Oriental Orthodox Churches, such as the Coptic and Georgian Churches. Together with the acts of the Council of Carthage of 419 (also derived from the ''Dionysiana II''), they were translated into Greek and incorporated into the ''[[Syntagma XIV titulorum]]'', compiled in Constantinople around 580. Their authority was later confirmed by the ''Concilium Quinisextum'' (Council in Trullo) in 691/692, which ensured their continued transmission and integration into subsequent canonical collections.

==Literature==
Frank Lesley {{Author|Cross}}, History and Fiction in the African Canons, in: The Journal of Theological Studies 12.2 (1961), pp. 227-247; Charles {{Author|Munier}}, Vers une édition nouvelle des Conciles Africains (345-525), in: Revue d’études augustiniennes et patristiques 18 (1972), pp. 249–259; Charles {{Author|Munier}}, La tradition littéraire des canons africains (345–525), in: RechAug 10 (1975), pp. 3–22; Heinz {{Author|Ohme}}, Sources of the Greek Canon Law to the Quinisext Council (691/2). Councils and Church Fathers, in: Wilfried Hartmann / Kenneth Pennington (eds.), The History of Byzantine and Eastern Canon Law to 1500 (History of Medieval Canon Law), Washington D.C. 2012, pp. 24–114; Till {{Author|Stüber}}, “History and fiction” revisited. Zur Überlieferung der karthagischen Synode vom Mai 419, in: Annales Historiae Conciliorum 54.1 (2024) (in print).

[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]

Registri Ecclesiae Carthaginensis Excerpta

2025-10-22T10:46:49Z

TStueber: added links

{{Infobox collection
| title = Registri Ecclesiae Carthaginensis Excerpta
| alttitle1 = Collectio Concilii Carthaginensis XVII
| alttitle2 = Codex canonum ecclesiae Africanae (Pithou)
| author1 = [[User:TStueber|Till Stüber]]
| wikidata = Q113240962
| normregion = Northern Africa
| century = saec. V
}}

The ''Registri Ecclesiae Carthaginensis Excerpta'' ("Excerpts from the Register of the Church of Carthage") are a small collection of canons from fifth-century North Africa. The modern title was introduced by Charles Munier, whose critical edition ({{Author|Munier}}, Concilia Africae, pp. 173–232) remains the authoritative reference. Earlier scholarship frequently refers to the collection as the ''Codex canonum ecclesiae Africanae'', a designation introduced by early modern editors. In the manuscripts of the ''[[Dionysiana II]]'', the ''Excerpta'' are referred to as ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata''.

The ''Excerpta'' derive from a more extensive register of synodal acts once preserved in the archives of the Church of Carthage in the fifth century. This register contained the proceedings of both general and provincial councils held in North Africa during the episcopate of Aurelius of Carthage (391–430). In his effort to reform and consolidate the African Church, Aurelius convened synods on a regular basis, the acts of which were recorded and arranged chronologically according to the date of each assembly. The register was evidently updated as new synods were convened. Although the original compilation has not survived, its existence is attested through the ''Excerpta'', which transmit one hundred canons, some in abridged form. It is highly probable that the Council of Carthage of 525, held under Vandal rule, still made reference to this register, implying that it remained extant at that time.

==Contents==
That the ''Excerpta'' do not represent the complete register is evident from several editorial remarks that must originate with the epitomator rather than the original compiler. Thus, for example, the text notes that the Synod of Hippo 393 was omitted because its decisions had already appeared “above”, that is, elsewhere in the same manuscript: ''Gesta huius concilii ideo descripta non sunt, quia ea quae ibi statuta sunt, in superioribus probantur inserta'' ({{Author|Munier}}, Concilia Africae, p. 182). Similarly, the proceedings of the Synod of Carthage of June 397 are merely summarized, with an instruction that readers wishing to consult the full acts should refer to the authentic copy: ''Gesta in authenticis qui quaeret inueniet'' ({{Author|Munier}}, Concilia Africae, p. 193). Such annotations demonstrate that the ''Excerpta'' constitute an abridged version, most likely compiled in Carthage itself – the place where the unabridged register was preserved and could be consulted.

Further internal evidence suggests that the epitomator’s intention was to produce a concise yet representative digest of current canonical norms of the African Church, probably for pedagogical use (''ad instructionem studiosorum''; {{Author|Munier}}, Concilia Africae, p. 214).

The ''Excerpta'' preserve material from the records of eighteen synods held between 393 and 419. In some cases, only the location and date of the council are mentioned (e.g., the Synod of Hippo, 8 October 393), while in others a substantial number of canons are transmitted (e.g., Carthage, 1 May 418). The collection addresses a broad range of subjects, including clerical discipline, ecclesiastical procedure, the administration and protection of church property, liturgical observance, and theological matters.

The following table offers an overview of the synods excerpted in the ''Excerpta''. The first column (“Canons”) lists the canon numbers where extant (following the sequence in the ''Dionysiana II'', in which the ''Excerpta'' follow the thirty-three canons of the Synod of Carthage of 25 May 419, and therefore begin with number 34); the second column (“Munier”) provides the corresponding page and line references in Munier’s CCSL edition; and the third (“Synod”) identifies the excerpted church council.

{| class="wikitable"
|'''Canons'''
|'''Munier'''
|'''Synod'''
|-
|–
|p. 182 l. 2–4
|''Prologue „Recitata sunt“''
|-
|–
|p. 182 l. 6–11
|Hippo, 08.10.393
|-
|–
|p. 182 l. 13–18
|Carthage, 16.06.394
|-
|34-56
|p. 182 l. 20 – p. 193 l. 380
|Carthage, 28.08.397
|-
|–
|p. 193 l. 382–386
|Carthage, 26.06.397
|-
|–
|p. 193 l. 388 – p. 194 l. 396
|Carthage, 27.04.399
|-
|57-65
|p. 194 l. 398 – p. 198 l. 558
|Carthage, 16.06.401
|-
|66-85
|p. 198 l. 561 – p. 205 l. 783
|Carthage, 13.09.401
|-
|86-90
|p. 205 l. 785 – p. 208 l. 876
|Mileve, 27.08.402
|-
|91-92
|p. 208 l. 878 – p. 211 l. 996
|Carthage, 25.08.403
|-
|93
|p. 211 l. 998 – p. 214 l. 1088
|Carthage, 16.06.404
|-
|94
|p. 214 l. 1090–1112
|Carthage, 23.08.405
|-
|95-106
|p. 214 l. 1114 – p. 219 l. 1277
|Carthage, 13.06.407
|-
|–
|p. 219 l. 1279–1283
|Carthage, 16.06.408
|-
|–
|p. 219 l. 1285–1291
|Carthage, 13.10.408
|-
|107
|p. 220 l. 1293–1299
|Carthage, 15.06.409
|-
|–
|p. 220 l. 1301–1308
|Carthage, 16.06.410
|-
|108-127
|p. 220 l. 1310 – p. 228 l. 1561
|Carthage, 01.05.418
|-
|128-133
|p. 229 l. 1562 – p. 232 l. 1630
|Carthage, 30.05.419
|}

==Transmission and later reception==
The ''Excerpta'' represent a central witness to the transmission of late antique African synodal law. They served as an important vehicle through which the African conciliar tradition entered both Western and Eastern canonistic corpora. As far as current evidence allows, the entire textual tradition derives from Dionysius Exiguus, who, at the beginning of the sixth century, incorporated the ''Excerpta'' into the second edition of his conciliar collection (''Dionysiana II''). In this collection, the ''Excerpta'' are presented as part of the acts of the Council of Carthage of 419 and are said to have been read and confirmed at the session held on 25 May. The ''Dionysiana II'' thus introduces the ''Excerpta'' with a brief prologue: ''Recitata sunt etiam in ista synodo'' [i.e., the session of 25 May] ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.''

As {{Author|Cross}}, History and Fiction p. 239, following {{Author|Schwartz}}, Kanonessammlungen p. 71 n. 1, has demonstrated, this claim cannot correspond to historical reality. As the table above shows, the ''Excerpta'' include the canons of the second synodal meeting of 30 May 419 – material that could not possibly have been read aloud five days earlier. The attribution to the Council of 419 is therefore a literary fiction introduced by Dionysius Exiguus. This fictional framing, however, does not diminish the historical value of the ''Excerpta'', which transmit authentic canons of the African councils.

Whether or not the ''Excerpta'' were formally confirmed in 419, there remains a clear chronological connection with the synod of that year. As can be inferred from the later use of the register at the Council of Carthage in 525, the ''Excerpta'' reflect the register in the form it had assumed between 419 and 421; subsequent synods are not cited (cf. {{Author|Stüber}}, “History and Fiction”).

Through the mediation of the ''Dionysiana II'', the ''Excerpta'' entered a wide range of medieval Latin canonical collections. They appear not only in the ''[[Dionysio-Hadriana]]'' and the ''[[Collectio Dionysiana Bobiensis]]'', but also in older Gallic compilations such as the ''[[Collectio Albigensis]]'', ''[[Collectio Burgundiana]]'' (prologue only), ''[[Collectio Diessensis]]'', ''[[Collectio Lugdunensis]]'', and ''[[Collectio Remensis]]''. Their influence extended as well to Visigothic Spain, as attested by the ''[[Epitome Hispana]]'' (or rather its source, the ''Liber Complutensis'') and the ''[[Collectio Hispana]]''. The ''Excerpta'' were also quoted in numerous systematic canonical collections, including the ''[[Concordia canonum]]'' of Cresconius, the ''[[Collectio Vetus Gallica]]'', the ''[[Collectio Hibernensis]]'', the ''[[Dacheriana]]'', the ''[[Quadripartitus]]'', Regino of Prüm’s ''[[Libri duo de synodalibus causis]]'', Burchard of Worms’s ''Decretum'', and, eventually, Gratian’s ''Decretum''.

The ''Excerpta'' likewise achieved significant diffusion in the Eastern Church and in some Oriental Orthodox Churches, such as the Coptic and Georgian Churches. Together with the acts of the Council of Carthage of 419 (also derived from the ''Dionysiana II''), they were translated into Greek and incorporated into the ''[[Syntagma XIV titulorum]]'', compiled in Constantinople around 580. Their authority was later confirmed by the ''Concilium Quinisextum'' (Council in Trullo) in 691/692, which ensured their continued transmission and integration into subsequent canonical collections.

==Literature==
Frank Lesley {{Author|Cross}}, History and Fiction in the African Canons, in: The Journal of Theological Studies 12.2 (1961), pp. 227-247; Charles {{Author|Munier}}, Vers une édition nouvelle des Conciles Africains (345-525), in: Revue d’études augustiniennes et patristiques 18 (1972), pp. 249–259; Charles {{Author|Munier}}, La tradition littéraire des canons africains (345–525), in: RechAug 10 (1975), pp. 3–22; Heinz {{Author|Ohme}}, Sources of the Greek Canon Law to the Quinisext Council (691/2). Councils and Church Fathers, in: Wilfried Hartmann / Kenneth Pennington (eds.), The History of Byzantine and Eastern Canon Law to 1500 (History of Medieval Canon Law), Washington D.C. 2012, pp. 24–114; Till {{Author|Stüber}}, “History and fiction” revisited. Zur Überlieferung der karthagischen Synode vom Mai 419, in: Annales Historiae Conciliorum 54.1 (2024) (in print).

[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]

Registri Ecclesiae Carthaginensis Excerpta

2025-10-22T10:42:27Z

TStueber: fixed links

{{Infobox collection
| title = Registri Ecclesiae Carthaginensis Excerpta
| alttitle1 = Collectio Concilii Carthaginensis XVII
| alttitle2 = Codex canonum ecclesiae Africanae (Pithou)
| author1 = [[User:TStueber|Till Stüber]]
| wikidata = Q113240962
| normregion = Northern Africa
| century = saec. V
}}

The ''Registri Ecclesiae Carthaginensis Excerpta'' ("Excerpts from the Register of the Church of Carthage") are a small collection of canons from fifth-century North Africa. The modern title was introduced by Charles Munier, whose critical edition ({{Author|Munier}}, Concilia Africae, pp. 173–232) remains the authoritative reference. Earlier scholarship frequently refers to the collection as the ''Codex canonum ecclesiae Africanae'', a designation introduced by early modern editors. In the manuscripts of the ''[[Dionysiana II]]'', the ''Excerpta'' are referred to as ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata''.

The ''Excerpta'' derive from a more extensive register of synodal acts once preserved in the archives of the Church of Carthage in the fifth century. This register contained the proceedings of both general and provincial councils held in North Africa during the episcopate of Aurelius of Carthage (391–430). In his effort to reform and consolidate the African Church, Aurelius convened synods on a regular basis, the acts of which were recorded and arranged chronologically according to the date of each assembly. The register was evidently updated as new synods were convened. Although the original compilation has not survived, its existence is attested through the ''Excerpta'', which transmit one hundred canons, some in abridged form. It is highly probable that the Council of Carthage of 525, held under Vandal rule, still made reference to this register, implying that it remained extant at that time.

==Contents==
That the ''Excerpta'' do not represent the complete register is evident from several editorial remarks that must originate with the epitomator rather than the original compiler. Thus, for example, the text notes that the Synod of Hippo 393 was omitted because its decisions had already appeared “above”, that is, elsewhere in the same manuscript: ''Gesta huius concilii ideo descripta non sunt, quia ea quae ibi statuta sunt, in superioribus probantur inserta'' ({{Author|Munier}}, Concilia Africae, p. 182). Similarly, the proceedings of the Synod of Carthage of June 397 are merely summarized, with an instruction that readers wishing to consult the full acts should refer to the authentic copy: ''Gesta in authenticis qui quaeret inueniet'' ({{Author|Munier}}, Concilia Africae, p. 193). Such annotations demonstrate that the ''Excerpta'' constitute an abridged version, most likely compiled in Carthage itself – the place where the unabridged register was preserved and could be consulted.

Further internal evidence suggests that the epitomator’s intention was to produce a concise yet representative digest of current canonical norms of the African Church, probably for pedagogical use (''ad instructionem studiosorum''; {{Author|Munier}}, Concilia Africae, p. 214).

The ''Excerpta'' preserve material from the records of eighteen synods held between 393 and 419. In some cases, only the location and date of the council are mentioned (e.g., the Synod of Hippo, 8 October 393), while in others a substantial number of canons are transmitted (e.g., Carthage, 1 May 418). The collection addresses a broad range of subjects, including clerical discipline, ecclesiastical procedure, the administration and protection of church property, liturgical observance, and theological matters.

The following table offers an overview of the synods excerpted in the ''Excerpta''. The first column (“Canons”) lists the canon numbers where extant (following the sequence in the ''Dionysiana II'', in which the ''Excerpta'' follow the thirty-three canons of the Synod of Carthage of 25 May 419, and therefore begin with number 34); the second column (“Munier”) provides the corresponding page and line references in Munier’s CCSL edition; and the third (“Synod”) identifies the excerpted church council.

{| class="wikitable"
|'''Canons'''
|'''Munier'''
|'''Synod'''
|-
|–
|p. 182 l. 2–4
|''Prologue „Recitata sunt“''
|-
|–
|p. 182 l. 6–11
|Hippo, 08.10.393
|-
|–
|p. 182 l. 13–18
|Carthage, 16.06.394
|-
|34-56
|p. 182 l. 20 – p. 193 l. 380
|Carthage, 28.08.397
|-
|–
|p. 193 l. 382–386
|Carthage, 26.06.397
|-
|–
|p. 193 l. 388 – p. 194 l. 396
|Carthage, 27.04.399
|-
|57-65
|p. 194 l. 398 – p. 198 l. 558
|Carthage, 16.06.401
|-
|66-85
|p. 198 l. 561 – p. 205 l. 783
|Carthage, 13.09.401
|-
|86-90
|p. 205 l. 785 – p. 208 l. 876
|Mileve, 27.08.402
|-
|91-92
|p. 208 l. 878 – p. 211 l. 996
|Carthage, 25.08.403
|-
|93
|p. 211 l. 998 – p. 214 l. 1088
|Carthage, 16.06.404
|-
|94
|p. 214 l. 1090–1112
|Carthage, 23.08.405
|-
|95-106
|p. 214 l. 1114 – p. 219 l. 1277
|Carthage, 13.06.407
|-
|–
|p. 219 l. 1279–1283
|Carthage, 16.06.408
|-
|–
|p. 219 l. 1285–1291
|Carthage, 13.10.408
|-
|107
|p. 220 l. 1293–1299
|Carthage, 15.06.409
|-
|–
|p. 220 l. 1301–1308
|Carthage, 16.06.410
|-
|108-127
|p. 220 l. 1310 – p. 228 l. 1561
|Carthage, 01.05.418
|-
|128-133
|p. 229 l. 1562 – p. 232 l. 1630
|Carthage, 30.05.419
|}

==Transmission and later reception==
The ''Excerpta'' represent a central witness to the transmission of late antique African synodal law. They served as an important vehicle through which the African conciliar tradition entered both Western and Eastern canonistic corpora. As far as current evidence allows, the entire textual tradition derives from Dionysius Exiguus, who, at the beginning of the sixth century, incorporated the ''Excerpta'' into the second edition of his conciliar collection (''Dionysiana II''). In this collection, the ''Excerpta'' are presented as part of the acts of the Council of Carthage of 419 and are said to have been read and confirmed at the session held on 25 May. The ''Dionysiana II'' thus introduces the ''Excerpta'' with a brief prologue: ''Recitata sunt etiam in ista synodo'' [i.e., the session of 25 May] ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.''

As {{Author|Cross}}, History and Fiction p. 239, following {{Author|Schwartz}}, Kanonessammlungen p. 71 n. 1, has demonstrated, this claim cannot correspond to historical reality. As the table above shows, the ''Excerpta'' include the canons of the second synodal meeting of 30 May 419 – material that could not possibly have been read aloud five days earlier. The attribution to the Council of 419 is therefore a literary fiction introduced by Dionysius Exiguus. This fictional framing, however, does not diminish the historical value of the ''Excerpta'', which transmit authentic canons of the African councils.

Whether or not the ''Excerpta'' were formally confirmed in 419, there remains a clear chronological connection with the synod of that year. As can be inferred from the later use of the register at the Council of Carthage in 525, the ''Excerpta'' reflect the register in the form it had assumed between 419 and 421; subsequent synods are not cited (cf. {{Author|Stüber}}, “History and Fiction”).

Through the mediation of the ''Dionysiana II'', the ''Excerpta'' entered a wide range of medieval Latin canonical collections. They appear not only in the ''[[Dionysio-Hadriana]]'' and the ''[[Dionysiana Bobiensis]]'', but also in older Gallic compilations such as the ''[[Collectio Albigensis]]'', ''[[Burgundiana]]'' (prologue only), ''Diessensis'', ''Lugdunensis'', and ''Remensis''. Their influence extended as well to Visigothic Spain, as attested by the ''Epitome Hispana'' (or rather its source, the ''Liber Complutensis'') and the ''Collectio Hispana''. The ''Excerpta'' were also quoted in numerous systematic canonical collections, including the ''Concordia canonum'' of Cresconius, the ''Collectio Vetus Gallica'', the ''Collectio Hibernensis'', the ''Dacheriana'', the ''Quadripartitus'', Regino of Prüm’s ''Libri duo de synodalibus causis'', Burchard of Worms’s ''Decretum'', and, eventually, Gratian’s ''Decretum''.

The ''Excerpta'' likewise achieved significant diffusion in the Eastern Church and in some Oriental Orthodox Churches, such as the Coptic and Georgian Churches. Together with the acts of the Council of Carthage of 419 (also derived from the ''Dionysiana II''), they were translated into Greek and incorporated into the ''Syntagma XIV titulorum'', compiled in Constantinople around 580. Their authority was later confirmed by the ''Concilium Quinisextum'' (Council in Trullo) in 691/692, which ensured their continued transmission and integration into subsequent canonical collections.

==Literature==
Frank Lesley {{Author|Cross}}, History and Fiction in the African Canons, in: The Journal of Theological Studies 12.2 (1961), pp. 227-247; Charles {{Author|Munier}}, Vers une édition nouvelle des Conciles Africains (345-525), in: Revue d’études augustiniennes et patristiques 18 (1972), pp. 249–259; Charles {{Author|Munier}}, La tradition littéraire des canons africains (345–525), in: RechAug 10 (1975), pp. 3–22; Heinz {{Author|Ohme}}, Sources of the Greek Canon Law to the Quinisext Council (691/2). Councils and Church Fathers, in: Wilfried Hartmann / Kenneth Pennington (eds.), The History of Byzantine and Eastern Canon Law to 1500 (History of Medieval Canon Law), Washington D.C. 2012, pp. 24–114; Till {{Author|Stüber}}, “History and fiction” revisited. Zur Überlieferung der karthagischen Synode vom Mai 419, in: Annales Historiae Conciliorum 54.1 (2024) (in print).

[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]

Registri Ecclesiae Carthaginensis Excerpta

2025-10-22T10:41:13Z

TStueber: tried to fix link

{{Infobox collection
| title = Registri Ecclesiae Carthaginensis Excerpta
| alttitle1 = Collectio Concilii Carthaginensis XVII
| alttitle2 = Codex canonum ecclesiae Africanae (Pithou)
| author1 = [[User:TStueber|Till Stüber]]
| wikidata = Q113240962
| normregion = Northern Africa
| century = saec. V
}}

The ''Registri Ecclesiae Carthaginensis Excerpta'' ("Excerpts from the Register of the Church of Carthage") are a small collection of canons from fifth-century North Africa. The modern title was introduced by Charles Munier, whose critical edition ({{Author|Munier}}, Concilia Africae, pp. 173–232) remains the authoritative reference. Earlier scholarship frequently refers to the collection as the ''Codex canonum ecclesiae Africanae'', a designation introduced by early modern editors. In the manuscripts of the ''[[Dionysiana II]]'', the ''Excerpta'' are referred to as ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata''.

The ''Excerpta'' derive from a more extensive register of synodal acts once preserved in the archives of the Church of Carthage in the fifth century. This register contained the proceedings of both general and provincial councils held in North Africa during the episcopate of Aurelius of Carthage (391–430). In his effort to reform and consolidate the African Church, Aurelius convened synods on a regular basis, the acts of which were recorded and arranged chronologically according to the date of each assembly. The register was evidently updated as new synods were convened. Although the original compilation has not survived, its existence is attested through the ''Excerpta'', which transmit one hundred canons, some in abridged form. It is highly probable that the Council of Carthage of 525, held under Vandal rule, still made reference to this register, implying that it remained extant at that time.

==Contents==
That the ''Excerpta'' do not represent the complete register is evident from several editorial remarks that must originate with the epitomator rather than the original compiler. Thus, for example, the text notes that the Synod of Hippo 393 was omitted because its decisions had already appeared “above”, that is, elsewhere in the same manuscript: ''Gesta huius concilii ideo descripta non sunt, quia ea quae ibi statuta sunt, in superioribus probantur inserta'' ({{Author|Munier}}, Concilia Africae, p. 182). Similarly, the proceedings of the Synod of Carthage of June 397 are merely summarized, with an instruction that readers wishing to consult the full acts should refer to the authentic copy: ''Gesta in authenticis qui quaeret inueniet'' ({{Author|Munier}}, Concilia Africae, p. 193). Such annotations demonstrate that the ''Excerpta'' constitute an abridged version, most likely compiled in Carthage itself – the place where the unabridged register was preserved and could be consulted.

Further internal evidence suggests that the epitomator’s intention was to produce a concise yet representative digest of current canonical norms of the African Church, probably for pedagogical use (''ad instructionem studiosorum''; {{Author|Munier}}, Concilia Africae, p. 214).

The ''Excerpta'' preserve material from the records of eighteen synods held between 393 and 419. In some cases, only the location and date of the council are mentioned (e.g., the Synod of Hippo, 8 October 393), while in others a substantial number of canons are transmitted (e.g., Carthage, 1 May 418). The collection addresses a broad range of subjects, including clerical discipline, ecclesiastical procedure, the administration and protection of church property, liturgical observance, and theological matters.

The following table offers an overview of the synods excerpted in the ''Excerpta''. The first column (“Canons”) lists the canon numbers where extant (following the sequence in the ''Dionysiana II'', in which the ''Excerpta'' follow the thirty-three canons of the Synod of Carthage of 25 May 419, and therefore begin with number 34); the second column (“Munier”) provides the corresponding page and line references in Munier’s CCSL edition; and the third (“Synod”) identifies the excerpted church council.

{| class="wikitable"
|'''Canons'''
|'''Munier'''
|'''Synod'''
|-
|–
|p. 182 l. 2–4
|''Prologue „Recitata sunt“''
|-
|–
|p. 182 l. 6–11
|Hippo, 08.10.393
|-
|–
|p. 182 l. 13–18
|Carthage, 16.06.394
|-
|34-56
|p. 182 l. 20 – p. 193 l. 380
|Carthage, 28.08.397
|-
|–
|p. 193 l. 382–386
|Carthage, 26.06.397
|-
|–
|p. 193 l. 388 – p. 194 l. 396
|Carthage, 27.04.399
|-
|57-65
|p. 194 l. 398 – p. 198 l. 558
|Carthage, 16.06.401
|-
|66-85
|p. 198 l. 561 – p. 205 l. 783
|Carthage, 13.09.401
|-
|86-90
|p. 205 l. 785 – p. 208 l. 876
|Mileve, 27.08.402
|-
|91-92
|p. 208 l. 878 – p. 211 l. 996
|Carthage, 25.08.403
|-
|93
|p. 211 l. 998 – p. 214 l. 1088
|Carthage, 16.06.404
|-
|94
|p. 214 l. 1090–1112
|Carthage, 23.08.405
|-
|95-106
|p. 214 l. 1114 – p. 219 l. 1277
|Carthage, 13.06.407
|-
|–
|p. 219 l. 1279–1283
|Carthage, 16.06.408
|-
|–
|p. 219 l. 1285–1291
|Carthage, 13.10.408
|-
|107
|p. 220 l. 1293–1299
|Carthage, 15.06.409
|-
|–
|p. 220 l. 1301–1308
|Carthage, 16.06.410
|-
|108-127
|p. 220 l. 1310 – p. 228 l. 1561
|Carthage, 01.05.418
|-
|128-133
|p. 229 l. 1562 – p. 232 l. 1630
|Carthage, 30.05.419
|}

==Transmission and later reception==
The ''Excerpta'' represent a central witness to the transmission of late antique African synodal law. They served as an important vehicle through which the African conciliar tradition entered both Western and Eastern canonistic corpora. As far as current evidence allows, the entire textual tradition derives from Dionysius Exiguus, who, at the beginning of the sixth century, incorporated the ''Excerpta'' into the second edition of his conciliar collection (''Dionysiana II''). In this collection, the ''Excerpta'' are presented as part of the acts of the Council of Carthage of 419 and are said to have been read and confirmed at the session held on 25 May. The ''Dionysiana II'' thus introduces the ''Excerpta'' with a brief prologue: ''Recitata sunt etiam in ista synodo'' [i.e., the session of 25 May] ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.''

As {{Author|Cross}}, History and Fiction p. 239, following {{Author|Schwartz}}, Kanonessammlungen p. 71 n. 1, has demonstrated, this claim cannot correspond to historical reality. As the table above shows, the ''Excerpta'' include the canons of the second synodal meeting of 30 May 419 – material that could not possibly have been read aloud five days earlier. The attribution to the Council of 419 is therefore a literary fiction introduced by Dionysius Exiguus. This fictional framing, however, does not diminish the historical value of the ''Excerpta'', which transmit authentic canons of the African councils.

Whether or not the ''Excerpta'' were formally confirmed in 419, there remains a clear chronological connection with the synod of that year. As can be inferred from the later use of the register at the Council of Carthage in 525, the ''Excerpta'' reflect the register in the form it had assumed between 419 and 421; subsequent synods are not cited (cf. {{Author|Stüber}}, “History and Fiction”).

Through the mediation of the ''Dionysiana II'', the ''Excerpta'' entered a wide range of medieval Latin canonical collections. They appear not only in the [[''Dionysio-Hadriana'']] and the [[''Dionysiana Bobiensis'']], but also in older Gallic compilations such as the [[''Collectio Albigensis'']], ''Burgundiana'' (prologue only), ''Diessensis'', ''Lugdunensis'', and ''Remensis''. Their influence extended as well to Visigothic Spain, as attested by the ''Epitome Hispana'' (or rather its source, the ''Liber Complutensis'') and the ''Collectio Hispana''. The ''Excerpta'' were also quoted in numerous systematic canonical collections, including the ''Concordia canonum'' of Cresconius, the ''Collectio Vetus Gallica'', the ''Collectio Hibernensis'', the ''Dacheriana'', the ''Quadripartitus'', Regino of Prüm’s ''Libri duo de synodalibus causis'', Burchard of Worms’s ''Decretum'', and, eventually, Gratian’s ''Decretum''.

The ''Excerpta'' likewise achieved significant diffusion in the Eastern Church and in some Oriental Orthodox Churches, such as the Coptic and Georgian Churches. Together with the acts of the Council of Carthage of 419 (also derived from the ''Dionysiana II''), they were translated into Greek and incorporated into the ''Syntagma XIV titulorum'', compiled in Constantinople around 580. Their authority was later confirmed by the ''Concilium Quinisextum'' (Council in Trullo) in 691/692, which ensured their continued transmission and integration into subsequent canonical collections.

==Literature==
Frank Lesley {{Author|Cross}}, History and Fiction in the African Canons, in: The Journal of Theological Studies 12.2 (1961), pp. 227-247; Charles {{Author|Munier}}, Vers une édition nouvelle des Conciles Africains (345-525), in: Revue d’études augustiniennes et patristiques 18 (1972), pp. 249–259; Charles {{Author|Munier}}, La tradition littéraire des canons africains (345–525), in: RechAug 10 (1975), pp. 3–22; Heinz {{Author|Ohme}}, Sources of the Greek Canon Law to the Quinisext Council (691/2). Councils and Church Fathers, in: Wilfried Hartmann / Kenneth Pennington (eds.), The History of Byzantine and Eastern Canon Law to 1500 (History of Medieval Canon Law), Washington D.C. 2012, pp. 24–114; Till {{Author|Stüber}}, “History and fiction” revisited. Zur Überlieferung der karthagischen Synode vom Mai 419, in: Annales Historiae Conciliorum 54.1 (2024) (in print).

[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]

Registri Ecclesiae Carthaginensis Excerpta

2025-10-22T10:39:29Z

TStueber: added links

{{Infobox collection
| title = Registri Ecclesiae Carthaginensis Excerpta
| alttitle1 = Collectio Concilii Carthaginensis XVII
| alttitle2 = Codex canonum ecclesiae Africanae (Pithou)
| author1 = [[User:TStueber|Till Stüber]]
| wikidata = Q113240962
| normregion = Northern Africa
| century = saec. V
}}

The ''Registri Ecclesiae Carthaginensis Excerpta'' ("Excerpts from the Register of the Church of Carthage") are a small collection of canons from fifth-century North Africa. The modern title was introduced by Charles Munier, whose critical edition ({{Author|Munier}}, Concilia Africae, pp. 173–232) remains the authoritative reference. Earlier scholarship frequently refers to the collection as the ''Codex canonum ecclesiae Africanae'', a designation introduced by early modern editors. In the manuscripts of the [[''Dionysiana II'']], the ''Excerpta'' are referred to as ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata''.

The ''Excerpta'' derive from a more extensive register of synodal acts once preserved in the archives of the Church of Carthage in the fifth century. This register contained the proceedings of both general and provincial councils held in North Africa during the episcopate of Aurelius of Carthage (391–430). In his effort to reform and consolidate the African Church, Aurelius convened synods on a regular basis, the acts of which were recorded and arranged chronologically according to the date of each assembly. The register was evidently updated as new synods were convened. Although the original compilation has not survived, its existence is attested through the ''Excerpta'', which transmit one hundred canons, some in abridged form. It is highly probable that the Council of Carthage of 525, held under Vandal rule, still made reference to this register, implying that it remained extant at that time.

==Contents==
That the ''Excerpta'' do not represent the complete register is evident from several editorial remarks that must originate with the epitomator rather than the original compiler. Thus, for example, the text notes that the Synod of Hippo 393 was omitted because its decisions had already appeared “above”, that is, elsewhere in the same manuscript: ''Gesta huius concilii ideo descripta non sunt, quia ea quae ibi statuta sunt, in superioribus probantur inserta'' ({{Author|Munier}}, Concilia Africae, p. 182). Similarly, the proceedings of the Synod of Carthage of June 397 are merely summarized, with an instruction that readers wishing to consult the full acts should refer to the authentic copy: ''Gesta in authenticis qui quaeret inueniet'' ({{Author|Munier}}, Concilia Africae, p. 193). Such annotations demonstrate that the ''Excerpta'' constitute an abridged version, most likely compiled in Carthage itself – the place where the unabridged register was preserved and could be consulted.

Further internal evidence suggests that the epitomator’s intention was to produce a concise yet representative digest of current canonical norms of the African Church, probably for pedagogical use (''ad instructionem studiosorum''; {{Author|Munier}}, Concilia Africae, p. 214).

The ''Excerpta'' preserve material from the records of eighteen synods held between 393 and 419. In some cases, only the location and date of the council are mentioned (e.g., the Synod of Hippo, 8 October 393), while in others a substantial number of canons are transmitted (e.g., Carthage, 1 May 418). The collection addresses a broad range of subjects, including clerical discipline, ecclesiastical procedure, the administration and protection of church property, liturgical observance, and theological matters.

The following table offers an overview of the synods excerpted in the ''Excerpta''. The first column (“Canons”) lists the canon numbers where extant (following the sequence in the ''Dionysiana II'', in which the ''Excerpta'' follow the thirty-three canons of the Synod of Carthage of 25 May 419, and therefore begin with number 34); the second column (“Munier”) provides the corresponding page and line references in Munier’s CCSL edition; and the third (“Synod”) identifies the excerpted church council.

{| class="wikitable"
|'''Canons'''
|'''Munier'''
|'''Synod'''
|-
|–
|p. 182 l. 2–4
|''Prologue „Recitata sunt“''
|-
|–
|p. 182 l. 6–11
|Hippo, 08.10.393
|-
|–
|p. 182 l. 13–18
|Carthage, 16.06.394
|-
|34-56
|p. 182 l. 20 – p. 193 l. 380
|Carthage, 28.08.397
|-
|–
|p. 193 l. 382–386
|Carthage, 26.06.397
|-
|–
|p. 193 l. 388 – p. 194 l. 396
|Carthage, 27.04.399
|-
|57-65
|p. 194 l. 398 – p. 198 l. 558
|Carthage, 16.06.401
|-
|66-85
|p. 198 l. 561 – p. 205 l. 783
|Carthage, 13.09.401
|-
|86-90
|p. 205 l. 785 – p. 208 l. 876
|Mileve, 27.08.402
|-
|91-92
|p. 208 l. 878 – p. 211 l. 996
|Carthage, 25.08.403
|-
|93
|p. 211 l. 998 – p. 214 l. 1088
|Carthage, 16.06.404
|-
|94
|p. 214 l. 1090–1112
|Carthage, 23.08.405
|-
|95-106
|p. 214 l. 1114 – p. 219 l. 1277
|Carthage, 13.06.407
|-
|–
|p. 219 l. 1279–1283
|Carthage, 16.06.408
|-
|–
|p. 219 l. 1285–1291
|Carthage, 13.10.408
|-
|107
|p. 220 l. 1293–1299
|Carthage, 15.06.409
|-
|–
|p. 220 l. 1301–1308
|Carthage, 16.06.410
|-
|108-127
|p. 220 l. 1310 – p. 228 l. 1561
|Carthage, 01.05.418
|-
|128-133
|p. 229 l. 1562 – p. 232 l. 1630
|Carthage, 30.05.419
|}

==Transmission and later reception==
The ''Excerpta'' represent a central witness to the transmission of late antique African synodal law. They served as an important vehicle through which the African conciliar tradition entered both Western and Eastern canonistic corpora. As far as current evidence allows, the entire textual tradition derives from Dionysius Exiguus, who, at the beginning of the sixth century, incorporated the ''Excerpta'' into the second edition of his conciliar collection (''Dionysiana II''). In this collection, the ''Excerpta'' are presented as part of the acts of the Council of Carthage of 419 and are said to have been read and confirmed at the session held on 25 May. The ''Dionysiana II'' thus introduces the ''Excerpta'' with a brief prologue: ''Recitata sunt etiam in ista synodo'' [i.e., the session of 25 May] ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.''

As {{Author|Cross}}, History and Fiction p. 239, following {{Author|Schwartz}}, Kanonessammlungen p. 71 n. 1, has demonstrated, this claim cannot correspond to historical reality. As the table above shows, the ''Excerpta'' include the canons of the second synodal meeting of 30 May 419 – material that could not possibly have been read aloud five days earlier. The attribution to the Council of 419 is therefore a literary fiction introduced by Dionysius Exiguus. This fictional framing, however, does not diminish the historical value of the ''Excerpta'', which transmit authentic canons of the African councils.

Whether or not the ''Excerpta'' were formally confirmed in 419, there remains a clear chronological connection with the synod of that year. As can be inferred from the later use of the register at the Council of Carthage in 525, the ''Excerpta'' reflect the register in the form it had assumed between 419 and 421; subsequent synods are not cited (cf. {{Author|Stüber}}, “History and Fiction”).

Through the mediation of the ''Dionysiana II'', the ''Excerpta'' entered a wide range of medieval Latin canonical collections. They appear not only in the [[''Dionysio-Hadriana'']] and the [[''Dionysiana Bobiensis'']], but also in older Gallic compilations such as the [[''Collectio Albigensis'']], ''Burgundiana'' (prologue only), ''Diessensis'', ''Lugdunensis'', and ''Remensis''. Their influence extended as well to Visigothic Spain, as attested by the ''Epitome Hispana'' (or rather its source, the ''Liber Complutensis'') and the ''Collectio Hispana''. The ''Excerpta'' were also quoted in numerous systematic canonical collections, including the ''Concordia canonum'' of Cresconius, the ''Collectio Vetus Gallica'', the ''Collectio Hibernensis'', the ''Dacheriana'', the ''Quadripartitus'', Regino of Prüm’s ''Libri duo de synodalibus causis'', Burchard of Worms’s ''Decretum'', and, eventually, Gratian’s ''Decretum''.

The ''Excerpta'' likewise achieved significant diffusion in the Eastern Church and in some Oriental Orthodox Churches, such as the Coptic and Georgian Churches. Together with the acts of the Council of Carthage of 419 (also derived from the ''Dionysiana II''), they were translated into Greek and incorporated into the ''Syntagma XIV titulorum'', compiled in Constantinople around 580. Their authority was later confirmed by the ''Concilium Quinisextum'' (Council in Trullo) in 691/692, which ensured their continued transmission and integration into subsequent canonical collections.

==Literature==
Frank Lesley {{Author|Cross}}, History and Fiction in the African Canons, in: The Journal of Theological Studies 12.2 (1961), pp. 227-247; Charles {{Author|Munier}}, Vers une édition nouvelle des Conciles Africains (345-525), in: Revue d’études augustiniennes et patristiques 18 (1972), pp. 249–259; Charles {{Author|Munier}}, La tradition littéraire des canons africains (345–525), in: RechAug 10 (1975), pp. 3–22; Heinz {{Author|Ohme}}, Sources of the Greek Canon Law to the Quinisext Council (691/2). Councils and Church Fathers, in: Wilfried Hartmann / Kenneth Pennington (eds.), The History of Byzantine and Eastern Canon Law to 1500 (History of Medieval Canon Law), Washington D.C. 2012, pp. 24–114; Till {{Author|Stüber}}, “History and fiction” revisited. Zur Überlieferung der karthagischen Synode vom Mai 419, in: Annales Historiae Conciliorum 54.1 (2024) (in print).

[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]

Registri Ecclesiae Carthaginensis Excerpta

2025-10-22T10:36:25Z

TStueber: changed recte to italics, typos

{{Infobox collection
| title = Registri Ecclesiae Carthaginensis Excerpta
| alttitle1 = Collectio Concilii Carthaginensis XVII
| alttitle2 = Codex canonum ecclesiae Africanae (Pithou)
| author2 = [[User:TStueber|Till Stüber]]
| wikidata = Q113240962
| normregion = Northern Africa
| century = saec. V
}}

The ''Registri Ecclesiae Carthaginensis Excerpta'' ("Excerpts from the Register of the Church of Carthage") are a small collection of canons from fifth-century North Africa. The modern title was introduced by Charles Munier, whose critical edition ({{Author|Munier}}, Concilia Africae, pp. 173–232) remains the authoritative reference. Earlier scholarship frequently refers to the collection as the ''Codex canonum ecclesiae Africanae'', a designation introduced by early modern editors. In the manuscripts of the ''Dionysiana II'', the ''Excerpta'' are referred to as ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata''.

The ''Excerpta'' derive from a more extensive register of synodal acts once preserved in the archives of the Church of Carthage in the fifth century. This register contained the proceedings of both general and provincial councils held in North Africa during the episcopate of Aurelius of Carthage (391–430). In his effort to reform and consolidate the African Church, Aurelius convened synods on a regular basis, the acts of which were recorded and arranged chronologically according to the date of each assembly. The register was evidently updated as new synods were convened. Although the original compilation has not survived, its existence is attested through the ''Excerpta'', which transmit one hundred canons, some in abridged form. It is highly probable that the Council of Carthage of 525, held under Vandal rule, still made reference to this register, implying that it remained extant at that time.

==Contents==
That the ''Excerpta'' do not represent the complete register is evident from several editorial remarks that must originate with the epitomator rather than the original compiler. Thus, for example, the text notes that the Synod of Hippo 393 was omitted because its decisions had already appeared “above”, that is, elsewhere in the same manuscript: ''Gesta huius concilii ideo descripta non sunt, quia ea quae ibi statuta sunt, in superioribus probantur inserta'' ({{Author|Munier}}, Concilia Africae, p. 182). Similarly, the proceedings of the Synod of Carthage of June 397 are merely summarized, with an instruction that readers wishing to consult the full acts should refer to the authentic copy: ''Gesta in authenticis qui quaeret inueniet'' ({{Author|Munier}}, Concilia Africae, p. 193). Such annotations demonstrate that the ''Excerpta'' constitute an abridged version, most likely compiled in Carthage itself – the place where the unabridged register was preserved and could be consulted.

Further internal evidence suggests that the epitomator’s intention was to produce a concise yet representative digest of current canonical norms of the African Church, probably for pedagogical use (''ad instructionem studiosorum''; {{Author|Munier}}, Concilia Africae, p. 214).

The ''Excerpta'' preserve material from the records of eighteen synods held between 393 and 419. In some cases, only the location and date of the council are mentioned (e.g., the Synod of Hippo, 8 October 393), while in others a substantial number of canons are transmitted (e.g., Carthage, 1 May 418). The collection addresses a broad range of subjects, including clerical discipline, ecclesiastical procedure, the administration and protection of church property, liturgical observance, and theological matters.

The following table offers an overview of the synods excerpted in the ''Excerpta''. The first column (“Canons”) lists the canon numbers where extant (following the sequence in the ''Dionysiana II'', in which the ''Excerpta'' follow the thirty-three canons of the Synod of Carthage of 25 May 419, and therefore begin with number 34); the second column (“Munier”) provides the corresponding page and line references in Munier’s CCSL edition; and the third (“Synod”) identifies the excerpted church council.

{| class="wikitable"
|'''Canons'''
|'''Munier'''
|'''Synod'''
|-
|–
|p. 182 l. 2–4
|''Prologue „Recitata sunt“''
|-
|–
|p. 182 l. 6–11
|Hippo, 08.10.393
|-
|–
|p. 182 l. 13–18
|Carthage, 16.06.394
|-
|34-56
|p. 182 l. 20 – p. 193 l. 380
|Carthage, 28.08.397
|-
|–
|p. 193 l. 382–386
|Carthage, 26.06.397
|-
|–
|p. 193 l. 388 – p. 194 l. 396
|Carthage, 27.04.399
|-
|57-65
|p. 194 l. 398 – p. 198 l. 558
|Carthage, 16.06.401
|-
|66-85
|p. 198 l. 561 – p. 205 l. 783
|Carthage, 13.09.401
|-
|86-90
|p. 205 l. 785 – p. 208 l. 876
|Mileve, 27.08.402
|-
|91-92
|p. 208 l. 878 – p. 211 l. 996
|Carthage, 25.08.403
|-
|93
|p. 211 l. 998 – p. 214 l. 1088
|Carthage, 16.06.404
|-
|94
|p. 214 l. 1090–1112
|Carthage, 23.08.405
|-
|95-106
|p. 214 l. 1114 – p. 219 l. 1277
|Carthage, 13.06.407
|-
|–
|p. 219 l. 1279–1283
|Carthage, 16.06.408
|-
|–
|p. 219 l. 1285–1291
|Carthage, 13.10.408
|-
|107
|p. 220 l. 1293–1299
|Carthage, 15.06.409
|-
|–
|p. 220 l. 1301–1308
|Carthage, 16.06.410
|-
|108-127
|p. 220 l. 1310 – p. 228 l. 1561
|Carthage, 01.05.418
|-
|128-133
|p. 229 l. 1562 – p. 232 l. 1630
|Carthage, 30.05.419
|}

==Transmission and later reception==
The ''Excerpta'' represent a central witness to the transmission of late antique African synodal law. They served as an important vehicle through which the African conciliar tradition entered both Western and Eastern canonistic corpora. As far as current evidence allows, the entire textual tradition derives from Dionysius Exiguus, who, at the beginning of the sixth century, incorporated the ''Excerpta'' into the second edition of his conciliar collection (''Dionysiana II''). In this collection, the ''Excerpta'' are presented as part of the acts of the Council of Carthage of 419 and are said to have been read and confirmed at the session held on 25 May. The ''Dionysiana II'' thus introduces the ''Excerpta'' with a brief prologue: ''Recitata sunt etiam in ista synodo'' [i.e., the session of 25 May] ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.''

As {{Author|Cross}}, History and Fiction p. 239, following {{Author|Schwartz}}, Kanonessammlungen p. 71 n. 1, has demonstrated, this claim cannot correspond to historical reality. As the table above shows, the ''Excerpta'' include the canons of the second synodal meeting of 30 May 419 – material that could not possibly have been read aloud five days earlier. The attribution to the Council of 419 is therefore a literary fiction introduced by Dionysius Exiguus. This fictional framing, however, does not diminish the historical value of the ''Excerpta'', which transmit authentic canons of the African councils.

Whether or not the ''Excerpta'' were formally confirmed in 419, there remains a clear chronological connection with the synod of that year. As can be inferred from the later use of the register at the Council of Carthage in 525, the ''Excerpta'' reflect the register in the form it had assumed between 419 and 421; subsequent synods are not cited (cf. {{Author|Stüber}}, “History and Fiction”).

Through the mediation of the ''Dionysiana II'', the ''Excerpta'' entered a wide range of medieval Latin canonical collections. They appear not only in the ''Dionysio-Hadriana'' and the ''Dionysiana Bobiensis'', but also in older Gallic compilations such as the ''Collectio Albigensis'', ''Burgundiana'' (prologue only), ''Diessensis'', ''Lugdunensis'', and ''Remensis''. Their influence extended as well to Visigothic Spain, as attested by the ''Epitome Hispana'' (or rather its source, the ''Liber Complutensis'') and the ''Collectio Hispana''. The ''Excerpta'' were also quoted in numerous systematic canonical collections, including the ''Concordia canonum'' of Cresconius, the ''Collectio Vetus Gallica'', the ''Collectio Hibernensis'', the ''Dacheriana'', the ''Quadripartitus'', Regino of Prüm’s ''Libri duo de synodalibus causis'', Burchard of Worms’s ''Decretum'', and, eventually, Gratian’s ''Decretum''.

The ''Excerpta'' likewise achieved significant diffusion in the Eastern Church and in some Oriental Orthodox Churches, such as the Coptic and Georgian Churches. Together with the acts of the Council of Carthage of 419 (also derived from the ''Dionysiana II''), they were translated into Greek and incorporated into the ''Syntagma XIV titulorum'', compiled in Constantinople around 580. Their authority was later confirmed by the ''Concilium Quinisextum'' (Council in Trullo) in 691/692, which ensured their continued transmission and integration into subsequent canonical collections.

==Literature==
Frank Lesley {{Author|Cross}}, History and Fiction in the African Canons, in: The Journal of Theological Studies 12.2 (1961), pp. 227-247; Charles {{Author|Munier}}, Vers une édition nouvelle des Conciles Africains (345-525), in: Revue d’études augustiniennes et patristiques 18 (1972), pp. 249–259; Charles {{Author|Munier}}, La tradition littéraire des canons africains (345–525), in: RechAug 10 (1975), pp. 3–22; Heinz {{Author|Ohme}}, Sources of the Greek Canon Law to the Quinisext Council (691/2). Councils and Church Fathers, in: Wilfried Hartmann / Kenneth Pennington (eds.), The History of Byzantine and Eastern Canon Law to 1500 (History of Medieval Canon Law), Washington D.C. 2012, pp. 24–114; Till {{Author|Stüber}}, “History and fiction” revisited. Zur Überlieferung der karthagischen Synode vom Mai 419, in: Annales Historiae Conciliorum 54.1 (2024) (in print).

[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]

Registri Ecclesiae Carthaginensis Excerpta

2025-10-22T10:25:44Z

TStueber: typo

{{Infobox collection
| title = Registri Ecclesiae Carthaginensis Excerpta
| alttitle1 = Collectio Concilii Carthaginensis XVII
| alttitle2 = Codex canonum ecclesiae Africanae (Pithou)
| author2 = [[User:TStueber|Till Stüber]]
| wikidata = Q113240962
| normregion = Northern Africa
| century = saec. V
}}

The ''Registri Ecclesiae Carthaginensis Excerpta'' ("Excerpts from the Register of the Church of Carthage") are a small collection of canons from fifth-century North Africa. The modern title was introduced by Charles Munier, whose critical edition ({{Author|Munier}}, Concilia Africae, pp. 173–232) remains the authoritative reference. Earlier scholarship frequently refers to the collection as the ''Codex canonum ecclesiae Africanae'', a designation introduced by early modern editors. In the manuscripts of the ''Dionysiana II'', the ''Excerpta'' are referred to as ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata''.

The ''Excerpta'' derive from a more extensive register of synodal acts once preserved in the archives of the Church of Carthage in the fifth century. This register contained the proceedings of both general and provincial councils held in North Africa during the episcopate of Aurelius of Carthage (391–430). In his effort to reform and consolidate the African Church, Aurelius convened synods on a regular basis, the acts of which were recorded and arranged chronologically according to the date of each assembly. The register was evidently updated as new synods were convened. Although the original compilation has not survived, its existence is attested through the Excerpta, which transmit one hundred canons, some in abridged form. It is highly probable that the Council of Carthage of 525, held under Vandal rule, still made reference to this register, implying that it remained extant at that time.

==Contents==
That the ''Excerpta'' do not represent the complete register is evident from several editorial remarks that must originate with the epitomator rather than the original compiler. Thus, for example, the text notes that the Synod of Hippo 393 was omitted because its decisions had already appeared “above”, that is, elsewhere in the same manuscript: ''Gesta huius concilii ideo descripta non sunt, quia ea quae ibi statuta sunt, in superioribus probantur inserta'' ({{Author|Munier}}, Concilia Africae, p. 182). Similarly, the proceedings of the Synod of Carthage of June 397 are merely summarized, with an instruction that readers wishing to consult the full acts should refer to the authentic copy: ''Gesta in authenticis qui quaeret inueniet'' ({{Author|Munier}}, Concilia Africae, p. 193). Such annotations demonstrate that the Excerpta constitute an abridged version, most likely compiled in Carthage itself – the place where the unabridged register was preserved and could be consulted.

Further internal evidence suggests that the epitomator’s intention was to produce a concise yet representative digest of current canonical norms of the African Church, probably for pedagogical use (''ad instructionem studiosorum''; {{Author|Munier}}, Concilia Africae, p. 214).

The ''Excerpta'' preserve material from the records of eighteen synods held between 393 and 419. In some cases, only the location and date of the council are mentioned (e.g., the Synod of Hippo, 8 October 393), while in others a substantial number of canons are transmitted (e.g., Carthage, 1 May 418). The collection addresses a broad range of subjects, including clerical discipline, ecclesiastical procedure, the administration and protection of church property, liturgical observance, and theological matters.

The following table offers an overview of the synods excerpted in the ''Excerpta''. The first column (“Canons”) lists the canon numbers where extant (following the sequence in the ''Dionysiana II'', in which the ''Excerpta'' follow the thirty-three canons of the Synod of Carthage of 25 May 419, and therefore begin with number 34); the second column (“Munier”) provides the corresponding page and line references in Munier’s CCSL edition; and the third (“Synod”) identifies the respective church council.

{| class="wikitable"
|'''Canons'''
|'''Munier'''
|'''Synod'''
|-
|–
|p. 182 l. 2–4
|''Prologue „Recitata sunt“''
|-
|–
|p. 182 l. 6–11
|Hippo, 08.10.393
|-
|–
|p. 182 l. 13–18
|Carthage, 16.06.394
|-
|34-56
|p. 182 l. 20 – p. 193 l. 380
|Carthage, 28.08.397
|-
|–
|p. 193 l. 382–386
|Carthage, 26.06.397
|-
|–
|p. 193 l. 388 – p. 194 l. 396
|Carthage, 27.04.399
|-
|57-65
|p. 194 l. 398 – p. 198 l. 558
|Carthage, 16.06.401
|-
|66-85
|p. 198 l. 561 – p. 205 l. 783
|Carthage, 13.09.401
|-
|86-90
|p. 205 l. 785 – p. 208 l. 876
|Mileve, 27.08.402
|-
|91-92
|p. 208 l. 878 – p. 211 l. 996
|Carthage, 25.08.403
|-
|93
|p. 211 l. 998 – p. 214 l. 1088
|Carthage, 16.06.404
|-
|94
|p. 214 l. 1090–1112
|Carthage, 23.08.405
|-
|95-106
|p. 214 l. 1114 – p. 219 l. 1277
|Carthage, 13.06.407
|-
|–
|p. 219 l. 1279–1283
|Carthage, 16.06.408
|-
|–
|p. 219 l. 1285–1291
|Carthage, 13.10.408
|-
|107
|p. 220 l. 1293–1299
|Carthage, 15.06.409
|-
|–
|p. 220 l. 1301–1308
|Carthage, 16.06.410
|-
|108-127
|p. 220 l. 1310 – p. 228 l. 1561
|Carthage, 01.05.418
|-
|128-133
|p. 229 l. 1562 – p. 232 l. 1630
|Carthage, 30.05.419
|}

==Transmission and later reception==
The ''Excerpta'' represent a central witness to the transmission of late antique African synodal law. They served as an important vehicle through which the African conciliar tradition entered both Western and Eastern canonistic corpora. As far as current evidence allows, the entire textual tradition derives from Dionysius Exiguus, who, at the beginning of the sixth century, incorporated the ''Excerpta'' into the second edition of his conciliar collection (''Dionysiana II''). In this collection, the ''Excerpta'' are presented as part of the acts of the Council of Carthage of 419 and are said to have been read and confirmed at the session held on 25 May. The ''Dionysiana II'' thus introduces the ''Excerpta'' with a brief prologue: ''Recitata sunt etiam in ista synodo'' [i.e., the session of 25 May] ''diuersa concilia uniuersae prouinciae Africae, transactis temporibus Aurelii Carthaginensis episcopi celebrata.''

As {{Author|Cross}}, History and Fiction p. 239, following {{Author|Schwartz}}, Kanonessammlungen p. 71 n. 1, has demonstrated, this claim cannot correspond to historical reality. As the table above shows, the ''Excerpta'' include the canons of the second synodal meeting of 30 May 419 – material that could not possibly have been read aloud five days earlier. The attribution to the Council of 419 is therefore a literary fiction introduced by Dionysius Exiguus. This fictional framing, however, does not diminish the historical value of the ''Excerpta'', which transmit authentic canons of the African councils.

Whether or not the ''Excerpta'' were formally confirmed in 419, there remains a clear chronological connection with the synod of that year. As can be inferred from the later use of the register at the Council of Carthage in 525, the ''Excerpta'' reflect the register in the form it had assumed between 419 and 421; subsequent synods are not cited (cf. {{Author|Stüber}}, “History and Fiction”).

Through the mediation of the ''Dionysiana II'', the ''Excerpta'' entered a wide range of medieval Latin canonical collections. They appear not only in the ''Dionysio-Hadriana'' and the ''Dionysiana Bobiensis'', but also in older Gallic compilations such as the ''Collectio Albigensis'', ''Burgundiana'' (prologue only), ''Diessensis'', ''Lugdunensis'', and ''Remensis''. Their influence extended as well to Visigothic Spain, as attested by the ''Epitome Hispana'' (or rather its source, the ''Liber Complutensis'') and the ''Collectio Hispana''. The ''Excerpta'' were also quoted in numerous systematic canonical collections, including the ''Concordia canonum'' of Cresconius, the ''Collectio Vetus Gallica'', the ''Collectio Hibernensis'', the ''Dacheriana'', the ''Quadripartitus'', Regino of Prüm’s ''Libri duo de synodalibus causis'', Burchard of Worms’s ''Decretum'', and, eventually, Gratian’s ''Decretum''.

The ''Excerpta'' likewise achieved significant diffusion in the Eastern Church and in some Oriental Orthodox Churches, such as the Coptic and Georgian Churches. Together with the acts of the Council of Carthage of 419 (also derived from the ''Dionysiana II''), they were translated into Greek and incorporated into the ''Syntagma XIV titulorum'', compiled in Constantinople around 580. Their authority was later confirmed by the ''Concilium Quinisextum'' (Council in Trullo) in 691/692, which ensured their continued transmission and integration into subsequent canonical collections.

==Literature==
Frank Lesley {{Author|Cross}}, History and Fiction in the African Canons, in: The Journal of Theological Studies 12.2 (1961), pp. 227-247; Charles {{Author|Munier}}, Vers une édition nouvelle des Conciles Africains (345-525), in: Revue d’études augustiniennes et patristiques 18 (1972), pp. 249–259; Charles {{Author|Munier}}, La tradition littéraire des canons africains (345–525), in: RechAug 10 (1975), pp. 3–22; Heinz {{Author|Ohme}}, Sources of the Greek Canon Law to the Quinisext Council (691/2). Councils and Church Fathers, in: Wilfried Hartmann / Kenneth Pennington (eds.), The History of Byzantine and Eastern Canon Law to 1500 (History of Medieval Canon Law), Washington D.C. 2012, pp. 24–114; Till {{Author|Stüber}}, “History and fiction” revisited. Zur Überlieferung der karthagischen Synode vom Mai 419, in: Annales Historiae Conciliorum 54.1 (2024) (in print).

[[Category:Canonical Collection]]
[[Category:Collection saec V]]
[[Category:Collection from Northern Africa]]

Wien, ÖNB, Cod. 2141

2025-10-21T16:54:26Z

TStueber: Added information on the contents of the ms.

Wien, ÖNB, Cod. 2141

2025-10-21T16:46:44Z

TStueber: added fol. numbers