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Collectio canonum quadripartita
The ''Collectio canonum quadripartita'' (also known as the ''Collectio Vaticana'' or, more commonly, the ''Quadripartitus'') is an early medieval canon law collection, written around the year 850 in the ecclesiastical province of Reims. It consists of four books (hence its modern name 'quadripartita', or 'four-parted'). The ''Quadripartita'' is an episcopal manual of canon and penitential law. It was a popular source for knowledge of penitential and canon law in France, England and Italy in the ninth and tenth centuries, notably influencing Regino's enormously important ''(Libri duo de synodalibus causis )'' ('Two books concerning diocesan affairs'). Even well into the thirteenth century the ''Quadripartita'' was being copied by scribes and quoted by canonists who were compiling their own collections of canon law.
This work should not be confused with the early twelfth-century Latin translation of Old English law known as the ''Quadripartitus''.
==Background==
The complementary acts of confession and penance, originally highly ritualized acts undertaken only once in a lifetime and in public fora, developed in the early Middle Ages into a disciplinary system known as private (or 'secret') penance, in which the faithful were encouraged to confess their sins regularly and in secret to a priest or confessor, who then enjoined an appropriate period of punishment. Through the Middle Ages the private penitential system became an increasingly elaborate and ritualized institution. In its earliest form, however―that is, as it was practiced from around the sixth to eighth centuries―this system was dependent upon the transmission of basic lists of sins (often sexual in nature, though also dietary, criminal and profane) and their corresponding punishments. These short lists of sins made up a genre of texts known as the 'penitential handbook' (or just 'penitential'). Penitentials were first employed as disciplinary tools by Irish and British monks living in cloistered, highly ascetical religious communities, but soon spread to England and France, where they developed into varied and grander forms. By the eighth century, penitentials had adopted a focus on lay sins; they were now commonly used by secular priests in their task of hearing confession from lay parishioners, and by bishops as tools for moral instruction. Their popularity was rivalled only by their variety; as the number of manuals in circulation grew, so did the discrepancies between them. This gave rise during the early ninth century to a backlash against the diversity of penitentials and the diversity of disciplinary and theological 'errors' which they propagated. A number of Frankish councils demanded that the laws of the older penitentials be brought into line with the accepted canonical norms of the church, as reflected in the more conservative ''collectiones canonum'' (canon law collections) being compiled at the time. Partly as a result of such efforts towards standardization, the older penitentials eventually fell out of use and were replaced by the large collections of penitential and canon law which dominated in France and Italy in the tenth and eleventh centuries.
During the Carolingian period there evolved two different yet overlapping contexts in which the penitentials were used. The first of these was the pastoral context of confession between priest and parishioner. The second was an administrative and/or academic context, in which books of penitential law typically served bishops in their roles as administrators of local dioceses, adjudicators at judicial synods and students of moral philosophy and canon law. Naturally, the penitential required by a bishop was much different than that required by the confessor-priest, and it is largely within this episcopal context that the penitentials evolved from mere manuals into vast collections of penitential, disciplinary and administrative law. By the ninth century, chapters from penitential manuals had entered many of the influential canon law collections then being copied and compiled on the Continent. Since at least the fifth and sixth centuries, canon law collections could boast of being repositories of the ancient and authoritative conciliar and papal judgements of the Christian church. As such, these collections had at first stood in stark contrast to the early penitentials, whose lists of sins and corresponding penances was neither ancient nor authoritative. In time, however, the genres of ''collectio'' and penitential blended together. As canon law collections succumbed to revision and abandoned (or at least complicated) their claims to antique authority by including newer and less authoritative laws, it became more common for them to include penitential canons. The collections began to look more like penitentials, even as penitentials everywhere were beginning to take on characteristics (size, systematization, papal and conciliar laws) of the more 'formal' ''collectiones''. Problems of textual stability and genre were further exacerbated by the fact that no one code or collection of canon law claimed status as the recognized standard. It was in this context of fluctuating generic and textual boundaries in France that the ''Quadripartita'' developed.
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