DATE DOWNLOADED: Sat Dec 4 04:43:58 2021 SOURCE: Content Downloaded from HeinOnline Citations: Bluebook 21st ed. 9 BULL. MEDIEVAL CANON L. (n.s.) 79 . ALWD 7th ed. , , 9 Bull. Medieval Canon L. (n.s.) 79 . APA 7th ed. Bulletin of Medieval Canon Law, 9, 79-88. Chicago 17th ed. "," Bulletin of Medieval Canon Law 9 : 79-88 AGLC 4th ed. '' 9 Bulletin of Medieval Canon Law 79. OSCOLA 4th ed. '' 9 Bull Medieval Canon L (ns) 79 -- Your use of this HeinOnline PDF indicates your acceptance of HeinOnline's Terms and Conditions of the license agreement available at https://heinonline.org/HOL/License -- The search text of this PDF is generated from uncorrected OCR text. -- To obtain permission to use this article beyond the scope of your license, please use: Copyright Information VARIA Canon law and the burning of the Talmud* The fact that leading canonists have explicitly dealt with the burning of the Talmud remains, owing to a textual corruption, virtually unknown. The numerous students of the anti-Talmud campaign which had been initiated by Gregory IX in 1239 and which culminated in France in the burning of some twenty cartloads of Talmud manuscripts in the 1240's, were unaware of the canonistic stance on the issue, and consequently based their reconstruction of the Church's attitude toward the Talmud solely on the bulls of Gregory IX and Innocent IV, the verdict of Odo of Chfteauroux, and the other anti-Talmud material contained in B.N. lat. 16558.1 Among the students of medieval canon law, Walter Ullmann has probably been the only one to relate the pertinent canonist passage to the burning of the Talmud; but, since he made use of a late and corrupt text, his treatment of the subject remains necessarily inadequate. Discussing the canonist arguments in favor of papal world dominion as set forth by Innocent IV, Ullmann writes: The punishment of Jews provided another example of the power of the pope over nonChristians. Whenever Jews committed an offence 'contra legem' that is, against the New Testament, especially when they defied the Christian moral code, they were legitimately subject to the pope's jurisdiction. The chief offence was the medieval crime of heresy - and this, Innocent IV said, was committed by the authors of a number of Jewish writings. Therefore, some popes have rightly ordered the burning of these books, such as the Talmud, and commanded the punishment of those who wrote them or spread their doctrines. Ullmann cites the commentary on the Decretals by Francesco Zabarella, the Paduan canonist who played a crucial role at the Council of Constance, as one * The author would like to thank the Alexander von Humboldt Foundation for a grant which enabled him, inter alia, to conduct the present study. 1 The most detailed study of the subject is available, for the time being, only in Hebrew: Ch. Merchavia, The Church versus Talmudic and Midrashic literature, 500-1248 (Jerusalem 1970; in Hebrew) 227-360. For earlier studies see A. Lewin, 'Die Religionsdisputation des R. Jechiel von Paris 1240 am Hofe Ludwigs des Heiligen, ihre Veranlassung und ihre Folgen', Monatsschrift fUr Geschichte und Wissenschaft des Judenthums 18 (1869) 97-110, 145-56, 193-210; A. Kisch, 'Die Anklageartikel gegen den Talmud und ihre Vertheidigung durch Rabbi Jechiel ben Joseph vor Ludwig dem Heiligen in Paris', ibid. 23 (1874) 10-18, 62-75, 123-30, 155-63, 204-12; E. Klibansky, 'Zur Talmudkenntnis des christichen Mittelalters', ibid. 77 (1933) 456-62; I. Loeb, 'La controverse de 1240 sur le Talmud', Revue des dtudes juives 1 (1880) 247-61; 2 (1881) 248-70; 3 (1881) 39-57; J. M. Rosenthal, 'The Talmud on trial: The disputation at Paris in the year 1240', Jewish quarterly review 47 (1956-57) 5876, 145-69; S. Grayzel, 'The Talmud and the medieval papacy', in W. Jacob et al. (eds.) Essays in honor of Solomon B. Freehof (Pittsburgh 1964) 220-45; Id., The Church and the Jews in the thirteenth century (2nd ed. New York 1966) 29-33, 238-42, 250-52, 274-80. 80 BULLETIN OF MEDIEVAL CANON LAW of the texts expressing this view. 2 In fact, however, this is the opinion of Innocent IV as it appears in some printed editions of his Apparatus super quinque 3 libros Decretalium: Item iudeos potest iudicare papa si contra legem euangelii faciunt in moralibus si eorum prelati eos non puniant. et eodem modo si hereses circa suam legem inueniant et hac ratione motus papa Gregorius et Innocentius mandauerunt comburi libros talium in quo multe continebantur hereses et mandauerunt puniri illos qui predictas hereses sequerentur vel docerent. More recently, Mario Condorelli has presented the same passage from the Apparatus as expressing the view of Innocent IV, as well as of later decretalists, that the pope may punish not only Jews, but all infidels, for acting contrary to the positive divine law. 4 Unlike Ullmann, Condorelli has not brought this passage in connection with the burning of the Talmud. However, both Ullmann and Condorelli overlooked the fact that if this had indeed been the decretalist position on the status of the Jews, it would have amounted to a proscription of traditional Judaism in the lands of Christendom: a claim that Jews must be punished for offenses contra legem evangelii would have been tantamount to a call on them to relinquish their moral code based on the Old Testament at least in those cases in which it conflicted with the moral code of the Gospel. Moreover, the passage in the Apparatus, as rendered above, expects the leaders of the Jewish communities to punish their coreligionists for transgressions against Gospel morality - a far fetched expectation indeed. In fact Innocent IV's view on papal authority over the Jews, though farreaching, was not as extreme as that which emerges from the printed editions of the Apparatus. An examination of the pertinent passage in four manuscripts of the Apparatus - Vat. lat. 1443 (sec. xiv), fol. 228va; Clm 6350 (sec. xiv), fol. 166rb-va; Vat. Urb. lat. 157 (see. xv), fol. 130ra; Clm 15704 (see. xv), fol. 159va - leaves no doubt on this point. In the most reliable of these manuscripts, Vat. lat. 1443, the passage reads: Item Iudeosa potest iudicare papa si contra legem faciant in moralibus, si eorum prelati eos non puniant et eodem modo si heseses contra suam legem inueniant, et hac ratione motusb papa Gregorius et Innocentius mandauerunt comburi libros talmuthc in quibus multe continebantur hereses et mandauitd puniri illos qui predictas hereses sequerentur uel docerent. a Item in ludeos Clm 6350 Urb. lat. 157; tales Clm 15704 b multos Clm 15704 c talium Clm 6350, d mandauerunt Clm 6350 The vacillation between the singular and the plural in the references to the papal anti-Talmud bulls (motus; mandaverunt; mandavit) suggests an early redaction which referred only to the bull of Gregory IX, and a later insertion of Innocent's 2 W. Ullmann, Medieval papalism: The political theories of the medieval canonists (London 1949) 122. 3 Innocent IV, Apparatus super quinque libros Decretalium to X 3.34.8, par. 5, ed. Lyons 1525, fol. 164vb; ed. Frankfurt/M 1570 (repr. 1968), fol. 430rb; ed. Venice 1578, fol. 176vb. (The Frankfurt edition has: 'libros talium in quos multae continebantur haereses'). 4 M. Condorelli, I fondamenti giuridici della tolleranza religiosa nell'elaborazionecanonistica dei secoli XII-XIV: Contributo storico-dogmatico (Milan 1960) 127-28. THE BURNING OF THE TALMUD Talmud bull in 1244. At any rate, it is evident that Innocent IV claims papal jurisdiction over the Jews not in cases where they contravene Gospel morality, but where they transgress Old Testament legislation on moral matters and their leaders fail to punish them. This view, according to which the pope is empowered to punish the Jews for deviations from their own, Mosaic law, ties in with Innocent's claim that the pope, as God's vicar on earth, is empowered to punish pagans for transgressing the law of Nature, and Christians for contravening the law of the Gospel.5 With regard to the Jews, Innocent asserts that the pope may also punish them for inventing heresies against their law, and explains that it was on this basis that Gregory IX and he ordered the burning of the Talmud libros talmuth, not libros talium - since it contained many such heresies. In other words, the basic reason for the burning of the Talmud is not that it contains attacks on Christianity or that it impedes Jewish conversion to Christianity, but that it comprises deviations from the true teachings of the Mosaic law as understood by the Church. This formulation, according to which the popes are invested with the ultimate supervision of the purity of Judaism, was taken over 6 almost verbatim by Hostiensis, Johannes Andreae, and Zabarella. The view, that the interpretations of the Jewish sages constitute a perversion of biblical Judaism goes back of course to the Gospel, and recurs in Christian writings long before Innocent IV. Thus Jerome labels the Pharisees - the forerunners of talmudic and later rabbis - as the upholders of a heresy, precisely because they clung to the deuterosis, i.e., the Oral Law which in Jerome's days was being systematized in the Talmud.7 Peter the Venerable reproaches the Jews of his times for preferring the Talmuth over the books of the Prophets 'and all the authentic judgments'. 8 Gregory IX, in the letter of 9 June 1239, in which he initiated his anti-Talmud campaign, elaborates on this theme, stating that the Jews, not content with the Old Law given to Moses, neglect it 5 Innocent IV, Apparatus to X 3.34.8, par. 4, 6. The distortion in the printed editions of the Apparatus,which gives the pope the right to punish Jewish acts 'contra legem evangelii', was probably prompted by Innocent's subsequent statement: 'De christianis autem non est dubium quod eos iudicare potest papa si contra legem evangelii faciunt'. (Thus Vat. lat. 1443, fo1. 228va and Urb. lat. 157, fol. 130ra. The editions of Lyons 1525 and Frankfurt/M 1570 have: 'si contra legem evangelicam f acerent'). 6 Hostiensis, Commentaria to X 3.34.8, par. 16 (Venice 1581; Turin 1965), fol. 128v; Johannes Andreae, Commentariato X 3.34.8, par. 10 (Venice 1581; repr. Turin 1963), fol. 172v; Zabarella, Commentaria to X 3.34.8, qu. 3, Clm 6571, fol. 277rb. It is noteworthy that the printed editions of Hostiensis and Johannes Andreae have 'contra legem', like the abovementioned manuscripts of the Apparatus. But while the printed edition of Hostiensis has 'librum quem Judaei vocant Calchamuth', that of Johannes Andreae has 'librum quem Judaei vocant talmuth.' (Johannes Andreae refers also to the discussions of the Talmud by Pedro Alfonsi and Vincent of Beauvais). The Munich manuscript of Zabarella's commentary on the Decretals (Clm 6571) also has 'contra legem'; but the Talmud is referred to as 'Uibros tales'. Cf. A. Funkenstein, 'Changes in the patterns of Christian anti-Jewish polemics in the twelfth century', Zion 33 (1968) 137-40 (in Hebrew). 7 Hieronymi Commentarii in Matheum, ed. D. Hurst and M. Adriaen (CCL 77; Turnhout 1969) 204. 8 Petri Venerabilis Tractatus contra Iudaeos, c. V, PL 189.602CD; cf. Merchavia 133. BULLETIN OF IVIEDIEVAL CANON LAW name, possibly made by Innocent himself after the promulgation of his anticompletely and follow the law of Talmut instead: indeed this deviation of the Jews from the Old Testament is adduced as the foremost reason for the seizure of the Talmud manuscripts. 9 Gregory thereby implicitly claims the right to supervise Jewish orthodoxy as he understands it; Innocent, in the above-quoted passage of the Apparatus, makes this claim explicit.' 0 The Hebrew University of Jerusalem. BENJAMIN Z. KEDAR Ein Koblenzer Fragment der Collectio Anselmo dedicata In der Erzbischof Anselm von Mailand (882-896) geweihten und in der Kirchenprovinz Mailand' entstandenen systematischen Kanonessammlung wird in 12 umfangreichen Teilen der Versuch unternommen, das kirchliche Recht gemeinsam mit dem r6mischen Recht zu ordnen. Ihre weitschweifige Anlage und mangelnde Priizision waren sicherlich entscheidend dafiir verantwortlich, dass sie keine grosse handschriftliche Verbreitung 2 gefunden hat: Nur insgesamt 8 Handschriften (Metz, Bibl. Publ. MS 100 ist 1944 verbrannt) sind heute bekannt. Mit dem Auftauchen des Dekrets Burchards von Worms, der diese Sammlung als Quelle ffir sein Werk benutzt hat, war die Collectio Anselmo dedicata mit einem Schlag tiberholt, so dass folgerichtig auch keine Codices mehr vom Ende des 11. 3 Jahrhunderts ab fiberliefert sind. Anzuzeigen ist hier der kuirzliche Fund eines Doppelblattes 4 einer Handschrift (s. XI in. von einer sorgfiiltigen Hand mit gleichmhssigem Duktus) im Landeshauptarchiv Koblenz, das als Umschlag5 zu einem Aktenband des Reichskam9 Po. 10759; the full text most readily available in Grayzel, The Church, 240-42. 10 It is noticeable that in the letter of May 9, 1244, in which he calls on King Louis IX to order the burning of the Talmud, Innocent IV writes that the Jews, 'omissis sea contemptis lege Mosaica et prophetis, quasdarn traditiones seniorum suorum sequuntur': Po. 11376; Mansi 23.591-2. 1 Als moglicher Entstehungsort wurden bislang genannt: Bobbio, Mailand, Ravenna und Vercelli. Vgl. dazu H. Fuhrmann. Einfluss und Verbreitung der pseudoisidorischen Falschungen: Von ihrem Auftauchen bis in die neuere Zeit (Schriften der Monumenta Germaniae Historica 24.2; Stuttgart 1973) 427 Anm. 9. 2 Vgl. J.-Cl. Besse, 'Collectionis Anselmo dedicata (1) liber primus', RDC 9 (1959) 21011; H. Mordek, Kirchenrecht und Reform im Frankenreich: Die Collectio vetus Gallica, die alteste systematische Kanonessammlung des frinkischen Gallien. Studien und Edition (Beitriige zur Geschichte und Quellenkunde des Mittelalters 1; Berlin 1975) 4-5 Anm. 12 und Fuhrmann, Pseudoisidor 2.426-27. 3 Die modernen Abschriften wie Leipzig, Universititsbibl. MS 3529 und Vatican MS lat. 4899 (Arbeit der Correctores Romani) sollen hier unberaicksichtigt bleiben. 4 Grbsse eines Blattes: 40 cm hoch und 29 cm breit; Schriftbild: 31 cm hoch und 19 cm breit; 2 Spalten zu je 51 Zeilen und je 8,5 cm Breite; Initialen durchgehend in roter Tinte. 5 LHA Koblenz, Best. 56 Nr. 278 S. 137: Vermerk auf dem Fragment: No. 4. Acta Herren von Metzenhaussen contra Freyherren von Beysel undt von der Vorst zu Lombeck. 10. Wetzlaria 11. Jan. 1699. Vgl. dazu 0. Graf von Looz-Corzwarem - H. Scheidt, Repertoriun der Akten des ehemaligen Reichskarmergerichts im Slaalsarchiv Koblenz (Veroffentlichungen der Landesarchivverwaltung Rheinland-Pfalz 1; Koblenz 1957) 15. EIN FRAGMENT DER ANSELMO DEDICATA mergerichts in Wetzlar ffir einen Prozess zwischen Wilhelm Friedrich Beisel von Gymnich zu Schloss Schmidtheim in der Eifel und Vorst von Lombeck gegen von Metzenhausen zu Burglinster (Luxemburg) und Koblenz wegen Reklamation der vom Erzstift Trier riihrenden Lehngfiter von 1699 diente und von diesem inzwischen vorsichtig abgetrennt worden istA Blatt I iiberliefert im Anschluss an Buch III verschiedene, wohl nicht zum Korpus der Sammlung selbst gehorende Stficke (mit Oberschriften in brauner 8 Tinte) ohne Kapitelzfihlung, 7 die auch in anderen Anselmo dedicata - Codices vorkommen: Sttick 1 beginnt '... . eadem synodus Christum dominum' und endet '.. . multorum in unum'. StUck 2 (mit der Uberschrift 'ITEM RATIO de canonibus apostolorum et de sex synodis principalibus') beginnt 'Apostolorum canones, qui per. . .' und endet '. . . VIIII capitula interius annexa'. Sttick 3 (mit der Oberschrift 'ITEM BREVIS ANNOTATIO DE RELIQVIS SINODIS') beginnt 'Prima annoticio anquirane synodi. . .' und endet '... . item priscus lugdunensis episcopus exstitit'. Sttck 4 (mit der Oberschrift 'ITEM ANNOTATIO DE DECRETALIBVS APOSTOLORVM') beginnt 'Silvester papa a petro trigesimus . . .' und endet '. . . intra cyrum socios eius hereticos damnans . . .' Vor dem Blatt II werden der Schluss von Stick 4 und die Kapitulatio von Buch IV tradiert gewesen sein. ciuitatem, ne uilescat nomen Blatt II iberliefert aus dem Buch IV c.1 (ab '... episcopi in . . .') bis c.19 (endet: '. . 9 . etas requiratur'). Kapitelziihlung, Ru- briken und Inskriptionen sind hier in roter Tinte eingetragen. Da leider eine kritische Edition dieser Rechtssammlung mit exakten Handschriftenbeschreibungen immer noch fehlt, ist eine Zuordnung des Koblenzer Fragments augenblicklich noch nicht m6glich. Sicher ist jedoch, dass es wegen der unterschiedlichen Ausmasse und Zeilenzahl nicht zu dem Karlsruher Fragment gehort. Wie bei den anderen im Koblenzer Archiv zuvor gefundenen Handschriftenfragmenten' ° zeigt sich auch hier, dass den Archivalieneinbanden von kanonistischer Seite gr6ssere Beachtung entgegengebracht werden muss. Landeshauptarchiv Koblenz. PETER BROMMER 6 Das Fragment ist heute unter folgender Signatur zu finden: LHA Koblenz, Best. 701 Nr. 759, 37. 7 Edition: V. Wolf von Glanvell, 'Anhang' zu Die Kanonessammiung des Kardinals Deusdedit I (Paderborn 1905, Nachdruck Aalen 1967) 622.29-627.26. Vgl. dazu E. Seckel - H. Fuhrmann, 'Die erste Zeile Pseudoisidors, die Hadriana-Rezension In nomine domini incipit praefatio libri hujus und die Geschichte der Invokationen in den Rechtsquellen', Sb. Akad. Berlin (1959) Nr. 4, 25-26. 8 W. Lippert, 'Die Verfasserschaft der Canonen gallischer Concilien des V. und VI. Jahrhunderts', NA 14 (1889) 20 nennt Vatican MS lat. 4899 (Abschrift von Modena, Bib]. Capit. MS II 2) und Paris, Bibl. Nat. MS lat. 15392. In Bamberg, Staatsbibl. MS Can. 5 folgen die Stticke ebenfalls auf Buch III. Zu weiteren Handschriften vgl. Wolf von Glanvell, 'Anhang' 618. 9 J.-CI. Besse, Histoire des textes du droit de l'dglise au moyen-dge de Denys i Gratien: Collectio Anselmo dedicata. ttude et texte (Extraits) (Paris 1960) 25. 10 Das in den Landeskundlichen Vierteljahrsblttern21 (1975) 88 genannte Fragment der Sententiae diversorum patrum ist einem freundlichen Hinweis von Prof. Fransen zufolge ein Fragment der hiervon abhangigen Collectio IV librorum.
