scholarly journals Sprawowanie Eucharystii poza miejscem świętym

2009 ◽  
Vol 52 (3-4) ◽  
pp. 285-302
Author(s):  
Zbigniew Janczewski
Keyword(s):  
Canon Law ◽  
Sacred Places ◽  
Code Of Canon Law ◽  
Sacred Place ◽  
History Of ◽  
The Masses

The Eucharistic celebration is to be carried out in a sacred place. Unless in a particular cases necessity requires otherwise, in a fitting places (can. 932). The first, this article discusses the history of Eucharistic celebrations beyond a sacred places. The second it discusses modern canon law about those questions. The author shows the problem of necessity to celebration. In the Code of Canon Law 1983 arise of necessity appreciated a celebrants. Now according to Instruction Redemptionis sacramentum (25 march 2004) arise of necessity appreciates a diocesan bishop. The article show a various possibilities to celebration the Masses beyond sacred places also.

scholarly journals Os padrinhos de batismo no Direito Canônico

2019 ◽  
Vol 65 (257) ◽  
pp. 82
Author(s):  
Antônio Silva
Keyword(s):  
New Testament ◽  
Canon Law ◽  
Essential Feature ◽  
Council Of Trent ◽  
Code Of Canon Law ◽  
The Past ◽  
The New Testament ◽  
History Of

A história do passado permite ver que o padrinho, com vários nomes, foi usado já no Novo Testamento. Foi também criticado (Tertuliano), foi necessidade e até transformou-se em família sagrada para o batizado, a ponto de tornar-se problema do Tridentino. O Código de Direito Canônico de 1917 estabeleceu condições para ser padrinho, que o Código de 1983 reviu com muitas discussões A legislação atual, não assumida por muitos pastores, dá aos pais importância maior na responsabilidade no batismo das crianças, mas é bem mais adulta no aceitar os padrinhos para pequenos e grandes.Abstract: Thanks to the history of the past we can see that the figure of the godfather, with different names, was already used in the New Testament. It was also criticized, (Tertullian), it became an essential feature and even became a sacred family for the baptized, so much so that it also became a problem for the Council of Trent. The 1917 Code of Canon Law established the conditions for someone to become a godfather, and those were reviewed by the 1983 Code, after much discussion. The present legislation, not accepted by many persons, gives the parents greater responsibility in their children’ baptism, but is much more mature in its acceptance of godparents for children or adults.

scholarly journals Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)

2009 ◽  
Vol 62 (3) ◽  
pp. 165
Author(s):  
Jarosław Superson
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Prisoners Of War ◽  
Code Of Canon Law ◽  
Privacy And Security ◽  
Saturday Evening ◽  
Sunday Mass ◽  
The Masses ◽  
In The Beginning ◽  
The Church

Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland, it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century, the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, an introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holy day Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.

scholarly journals Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)

2009 ◽  
Vol 62 (3) ◽  
pp. 165
Author(s):  
Jarosław A. Superson
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Prisoners Of War ◽  
Code Of Canon Law ◽  
Privacy And Security ◽  
Saturday Evening ◽  
Sunday Mass ◽  
The Masses ◽  
In The Beginning ◽  
The Church

Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holyday Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.

scholarly journals Religious and heuristic meaning of sacred places of memory: «Arasan-Korasan»

2021 ◽  
Vol 70 (3) ◽  
Author(s):  
T.T. Dalayeva ◽  
◽  
А.К. Nurgaliyev ◽  
Keyword(s):  
Sacred Places ◽  
Sacred Place ◽  
Religious Rituals ◽  
A Value ◽  
Sacred Objects ◽  
Phenomenology Of Religion ◽  
Places Of Memory ◽  
History Of ◽  
Definition Of ◽  
Broad Meaning

In general science, the concepts of "sacred" and "sacred" are comprehensively considered by the phenomenology of religion. The phenomenology of religion, analyzing these concepts, gives the following definitions. A saint is a value, or an action, given or created by the creator. In other words, it means sanctity, sanctity. And the concept of holiness is used in the implementation of these divine values, or actions. This concept is usually used in religious rituals and Customs. Sanctification is often characterized by the process of purification, removal, for example, exhalation, removal with a healing plant with adraspan, etc. The article provides a definition of the broad meaning of the concepts of" sacred "and" sacred " for the Kazakh people. Based on this, the research paper presents the results of the study of the history of the sacred place "sacred Arasan – Korasan" in Besmoynak village of Zhambyl District of Almaty region, the ways of religious and ritual pilgrimage of pilgrims, the sacral nature of springs, their importance in healing and healing, their place in the development of tourism, the name of the sacred place in general. The publication in the scientific literature of information about the sacred place of Arasan, about the properties of underground springs in it, contributed to the fact that this place was included in the list of sacred objects of interregional Kazakhstan, including Semirechye, and was protected by the state.

The 1917 Code of Canon Law: Codification and Development of Latin canon law in the First Half of the 20th Century

2021 ◽  
pp. 184
Author(s):  
Ivan Fadeyev
Keyword(s):  
20Th Century ◽  
Catholic Church ◽  
Canon Law ◽  
Code Of Canon Law ◽  
Introductory Article ◽  
History Of ◽  
The Creation ◽  
The Impact ◽  
The Church ◽  
The Catholic Church

This publication presents the very first Russian translation of the First Book of the first official comprehensive Code of Latin canon law. The Code was promulgated on 27 May, 1917, and took legal effect on 19 May 1918. Although replaced in the practice of the Church with the new Code of 1983, the so-called “Pio-Benedictine Code” remains the most important source for the history of the development of canon law of the Catholic Church in Modern era. It represents the first experience of a full-scale legal codification, on which the development of Catholic ecclesiastical law was based throughout the 20th century. Prior to the promulgation of the Code in 1917, the canon law of the Latin Church was dispersed over a number of sources created in different periods of church history. By the time of the convocation of the First Vatican Council (December 8, 1869 – October 20, 1870) by Pope Pius IX (June 16, 1846 – February 7, 1878), it was obvious to many in the Church that there was an urgent need to codify the vast and unorganised mass of ecclesiastical laws that was presenting all sorts of challenges to both church authorities and canonists. Calls for the codification of Latin canon law, voiced in the run-up to and at the Council itself, were heard by the Holy See, although direct work on the creation of the first full-fledged Code of canon law began only 34 years after the Council’s adjournment, in the pontificate of Pius X (August 4, 1903 – August 20, 1914). The introductory article analyses the main stages of the development of can-on law of the Catholic Church, the history of the creation of the Code, the discussions that unfolded in the 19th century among canonists as to the very need for codification, as well as the impact of the Code on the development of Canon law in the 20th century.

scholarly journals Sacred places: spaces for a dialogue among cultures

2019 ◽  
Vol 2 (3) ◽  
pp. 90
Author(s):  
Olimpia Niglio ◽  
Luigi Guerriero
Keyword(s):  
Spatial Dimension ◽  
Sacred Places ◽  
Sacred Place ◽  
Sacred Spaces ◽  
Physical Conditions ◽  
Religious Architecture ◽  
Multiple Cultures ◽  
History Of ◽  
The Individual

Background. The construction of a sacred space identifies a place where men realize a direct relationship with their God, qualifying this space as the absolute center of the existence, regardless of its location and its definition.In the sacred places, the geometric-dimensional relations, that define each space, are enriched with the temporal connotation, making more explicit the inseparable relationship between the architecture and the historical process (to stay erected in front of the history, following the more convincing anthropological meaning of the building action) with the material changes of the same architecture.Results. Then, each sacred place is the center (from which an axis is inevitably outlined) of a spatial dimension that is emancipated from pure physical conditions and it forces to involve tools of unusual analysis that fit the specificity of the use (in other words, the symbolic character).The sacred place assumes the role of an instrument of synthesis (of manifesto) that allows a vision of the world ables to build the dialogue among the cultures, overcoming the limits of the individual perspectives and fitting a community program based on the sharing of the Human Values.Conclusion. Given these premises, the paper reconsiders some studies of the history of the architecture that has given specific attention to the issue of the sacred place that is also seen as material and intangible space, where men meet their God, their self and the community. The contribution also analyzes experiences of realization of sacred spaces, between the second half of the nineteenth century and the first half of the twentieth, examining religious architecture in different geographic areas and with multiple cultures. These sacred spaces have often allowed overcoming the fracture caused by colonial politics, favoring the regeneration of the meaning of the sacred places.

HAJJ AND THE RULERS OF

2019 ◽  
Vol 18 (2) ◽  
pp. 24-37
Author(s):  
D.X. Sangirova ◽  
Keyword(s):  
Middle Ages ◽  
Sacred Place ◽  
History Of ◽  
Ancient Times ◽  
The Middle Ages

Revered since ancient times, the concept of "sacred place" in the middle ages rose to a new level. The article analyzes one of the important issues of this time - Hajj (pilgriamge associated with visiting Mecca and its surroundings at a certain time), which is one of pillars of Islam and history of rulers who went on pilgrimage

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