Decree

(properly דָּתdath [Dan 2:9; Dan 2:13; Dan 2:15, elsewhere “law”], δόγμα [Luk 2:1; Act 16:4; Act 17:7, elsewhere “ordinance”], an edict; also גָּזִר, gazar’ [Est 2:1, κρίνω [1Co 7:37, elsewhere usually “judge”], to determine; but represented by several other Heb. words), an official resolution passed by magisterial authority (see Crabbe’s Engl. Synonymes, s.v.). Among the Orientals the enactments of the kings were proclaimed publicly by criers (Jer 34:8-9; Jon 3:5-7), who are designated in Daniel (Dan 3:4; Dan 5:29) by the term כָּרוֹזָא, karoza’, the herald. They were made known in distant provinces, towns, and cities by messengers sent for that purpose (1Sa 11:7; Ezr 1:1; Amo 4:5). The message thus to be communicated in any town or city was publicly announced when the messenger had arrived in the gate of the city, or in some other public place. At Jerusalem it was announced in the Temple, where there were always a great many persons present. It was for the same reason that the prophets were accustomed to utter their prophecies in the Temple. SEE PROCLAMATION.

DECREE (Gr. δόγμα, Luk 2:1).—In the Gospel of Luke, the birth of Jesus at Bethlehem is traced to the fact that a census of the people of Israel was being taken, which made it necessary that Joseph and Mary, who were both of Davidic descent, should go up from their home at Nazareth to the City of David. This census was brought about by the issue of a decree of Caesar Augustus, that the Roman world should be taxed or registered. Historians find much to question here as to St. Luke’s accuracy. Was it likely that Herod’s independent kingdom would be included in such a decree? Is there any evidence that such an order on so great a scale was then issued? As to Cyrenius [Quirinius], in whose governorship of Syria this census is said to have taken place, can it be proved that he was twice governor of Syria? He was governor, some 10 years later, when the census took place, which caused the rebellion under Judas of Galilee, in 760 a.u.c. The researches of Wieseler, Zumpt, and W. M. Ramsay (Was Christ born at Bethlehem?) have shown, however, that St. Luke’s statement is capable of a good defence, and may turn out to have full corroboration. Such a plain historical note, put in, with evident intention, by St. Luke, we should be slow to reject from one who is generally so well informed. See Augustus, Birth of Christ, Quirinius.

David M. W. Laird.

DECREE.—What theologians speak of as the ‘decrees of God,’ and describe as one, immutable, eternal, all-embracing, free, etc., do not receive this designation in Scripture. The equivalents are to be sought for under such headings as Election, Predestination, Providence, Reprobate. In the EV [Note: English Version.] the term is frequently used in Esther, Ezra, Daniel, with different Heb. and Aram. [Note: Aramaic.] words, for royal decrees (in Dan 6:1-28 RV [Note: Revised Version.] ‘interdict’; in Dan 2:9 RV [Note: Revised Version.] ‘law,’ elsewhere ‘decree’). In the NT also the Gr. word dogmata is employed of decrees of Cæsar (Luk 2:1, Act 17:7); in Act 16:4 it is used of decrees of the Church; elsewhere (Eph 2:15, Col 2:20) it is tr. [Note: translate or translation.] ‘ordinances.’ The nearest approach to the theological sense of the term is, in OT, in the Heb. word hôk, ordinarily tr. [Note: translate or translation.] ‘statute,’ which is used in various places of God’s sovereign appointments in nature and providence (Job 28:26, Psa 148:6, Pro 8:29, Jer 5:22, Zep 2:2). The Hebrews had not the modern conception of ‘laws of nature,’ but they had a good equivalent in the idea of the world as ordered and founded by God’s decrees; as regulated by His ordinances (cf. Psa 104:5; Psa 104:9; Psa 119:88-91, Jer 10:12 ff.). The same word is used in Psa 2:7 of God’s ‘decree’ regarding His king; in Dan 4:17; Dan 4:24 (Aram. [Note: Aramaic.] ) we have ‘decree’ of ‘the watchers’ and ‘the most High.’

James Orr.

(Lat. decretum, from decerno, I judge).In a general sense, an order or law made by a superior authority for the direction of others. In ecclesiastical use it has various meanings. Any papal Bull, Brief, or Motu Proprio is a decree inasmuch as these documents are legislative acts of the Holy Father. In this sense the term is quite ancient. Pope Siricius speaks (Ep. i, ad Himer., c. ii) of the decreta generalia of Pope Liberius. The Roman Congregations are empowered to issue decrees in matters which come under their particular jurisdiction. Each ecclesiastical province, and also each diocese may issue decrees in their periodical synods within their sphere of authority. The word is also used to denote certain specified collections of church law, e.g. The Decree of Gratian (Decretum Gratiani). In respect of the general legislative acts of the pope there is never doubt as to the universal extent of the obligation; the same may be said of the decrees of a General Council, e.g. those of the Vatican Council. The Council of Trent was the first to apply the term indiscriminately to rulings concerning faith and discipline (decreta de fide, de reformatione). The decrees of the Roman Congregations (q. v.) are certainly binding in each case submitted for judgment. But there are varying opinions as to whether such judgment is to be taken as a rule or general law applying to all similar cases. The common opinion is that when the decisions are enlargements of the law (declaratio extensiva legis) the decisions do not bind except in the particular case for which the decree is made. If, however, the decision is not an enlargement, but merely an explanation of the law (declaratio comprehensiva legis), such decree binds in similar cases. The decrees of a national council may not be promulgated until they have received the approval of the pope. The decrees of a provincial synod have no force until they have been approved by Rome. This approval is twofold: ordinary (in formâ communi), and specific (in formâ specificâ). The former means that there is nothing which needs correction in the decrees of the synod, and they thereby have force in the province. This is the approval generally given to such decrees. If approval is given in formâ specificâ the decrees have the same force as if they emanated from the Apostolic See, though they are binding only in the province for which they are made. The decrees of a diocesan bishop deal with the administration and good order of his diocese. If they are made during a synod, they are diocesan laws, are usually known as "diocesan statutes", or "synodal statutes", and bind until revoked by the bishop or his successor. If the decrees are extra-synodal, they have force only during the lifetime of the bishop or until he revokes them himself. For the so-called "Decretum Gelasianum" see GELASIUS I. For the use of judicial decreta in canonical procedure see Permaneder in Kirchenlexikon, III, 1442-44. (See CONSTITUTIONS, ECCLESIASTICAL; RESCRIPTS.)-----------------------------------TAUNTON, The Law of the Church (London, 1906); SMITH, Elements of Ecclesiastical Law (New York, 1886); BENEDICT XIV, De Synodo di cesanâ; BOUIX De Principiis Juris Canonici; FERRARIS Theoria et praxis regiminis di cesani.DAVID DUNFORD Transcribed by Douglas J. Potter Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume IVCopyright © 1908 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat. Remy Lafort, CensorImprimatur. +John M. Farley, Archbishop of New York

This word occurs only three times in the NT, once in the singular (Luk_2:1), where it is the decree of Caesar Augustus that all the world should be taxed, and twice in the plural (Act_16:4; Act_17:7), the reference in the one case being to the decisions of the Apostolic Church at Jerusalem, and in the other to the decrees of the Roman Emperors against treason.

The word in its technical or theological sense of the Divine decree of human salvation, or of the decrees of God comprehended in His eternal purpose whereby He foreordains whatsoever comes to pass, is therefore not found in the NT at all. The Greek word which it most nearly represents is ðñüèåóéò, which describes the purpose of God in eternity for the salvation of men. ‘They that love God’ are ‘the called according to his purpose’ (ïἱ êáôὰ ðñüèåóéí êëçôïß, Rom_8:28). ‘The purpose of God according to election’ (ἡ êáôʼ ἐêëïãὴí ðñüèåóéò ôïῦ èåïῦ, Rom_9:11) is to stand, not of works but of His own sovereign grace who calls them that believe. Christians are ‘allotted their inheritance, having been foreordained according to the purpose of him who worketh all things after the counsel of his will’ (ðñïïñéóèÝíôåò êáôὰ ðñüèåóéí ôïῦ ôὰ ðÜíôá ἐíåñãïῦíôïò, Eph_1:11). The Divine purpose is ‘a purpose of the ages’ which God fulfilled in Christ (Eph_3:11) as He had purposed it in Him (ðñïÝèåôï, Eph_1:9). God’s eternal decree depends upon the counsel of His own will, for it is ‘not according to our works but according to his own purpose (êáôὰ ἴäéáí ðñüèåóéí) and grace given in Christ Jesus before times eternal’ that ‘he saved us and called us with a holy calling’ (2Ti_1:9). See articles Call, Election, and Predestination.

The decree of God, however, is not to be conceived in the same way as that of Darius or Nebuchadrezzar, who could say, ‘I have made a decree: let it be done with speed’ (Ezr_6:12). God’s decree has no constraining effect on the things to which it is directed, because it is not promulgated to the world, but is really His secret plan for the regulation of His own procedure. It is not the proximate cause of events, yet the objects which it contemplates are absolutely certain, and are in due time brought to pass. Whilst the decrees of God are ‘his eternal purpose whereby he foreordains whatsoever comes to pass,’ yet He accomplishes His ends by the means proper thereto, and even when men are moved by Divine grace to embrace the gospel offer, they do so in the exercise of their liberty as free agents. As St. Paul says; ‘God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth’ (2Th_2:13).

T. Nicol.