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 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 Istotne cele małżeństwa katolickiego

2019 ◽  
Vol 30 (3) ◽  
pp. 111-124
Author(s):  
Tomasz Smoliński
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Second Vatican Council ◽  
Code Of Canon Law ◽  
Vatican Council ◽  
Ancient Times ◽  
The Church ◽  
Current Code ◽  
The Middle Ages

Contemporary church legislation indicates two basic purposes of marriage: the good of the spouses and the birth of offspring. Today’s doctrine is based on the teaching of philosophers, theologians and doctors of the Church. In this work, considerations have been made regarding the important purposes of marriage, taking into account the views of scholars from ancient times, through the Middle Ages, to the Code of Canon Law of 1917, the Second Vatican Council and finally, the current Code of Canon Law of 1983.  

scholarly journals Geneza kan. 1095 Kodeksu Prawa Kanonicznego Jana Pawła II

2010 ◽  
Vol 53 (3-4) ◽  
pp. 143-159
Author(s):  
Anna Gołębiowska
Keyword(s):  
Mental Disorders ◽  
Canon Law ◽  
Second Vatican Council ◽  
Code Of Canon Law ◽  
Psychological Capacity ◽  
Vatican Council ◽  
The Church

In the article, the contemporary interpretations of the can. 1095 of the new Code Of Canon Law, which undergone several modifications, were shown. Both the issue of formulating the definitions of mental disorders in the canonical law and the question of “lack of capacity” and psychological capacity for assuming the essential obligations of marriage (as defined by the Church) were explained. Moreover, various opinions of authors on capacity to enter into marriage were presented. Some research on psychological causes which make a person not able to assume the essential obligations of marriage were pointed out. At the same time, there is an explanation of the purpose of marriage according to the teachings of the Second Vatican Council, which resulted in the extension of the list of causes due to which the declaration of nullity might be applied for.

scholarly journals The Scope of the Power of Governance in the Canonical Legal Order (Canon 130 of the 1983 Code of Canon Law)

2019 ◽  
Vol 28 (3 ENGLISH ONLINE VERSION) ◽  
pp. 173-183
Author(s):  
Ginter Dzierżon
Keyword(s):  
Public Good ◽  
Detailed Analysis ◽  
Canon Law ◽  
Legal Order ◽  
Code Of Canon Law ◽  
The Public ◽  
External Domain ◽  
Public Character ◽  
The Church ◽  
Rule Out

In the presented study, the author carried out a detailed analysis of canon 130 CIC/83, demonstrating that the amendment of the canon dispelled some interpretative concerns that commentators had with regard to canon 196 CIC/17. The author believes it would be preposterous to reduce the forum of power of governance solely to the external domain. This is because the nature of the Church is not manifested only in this dimension. After all, the Church has both visible and invisible nature. Most acts of governance are placed externally because they serve the public good. Yet some of them are actions carried out in the internal forum, and it cannot be limited to the sphere of conscience because it has a wider scope. It is obvious that, as a rule, decisions taken for the internal forum due to their secrecy and lack of public character have consequences only in that forum. By introducing a clause which goes “except insofar as the law establishes it in determined cases,” the legislator does not rule out a different solution whereby internal forum acts also take effect in the external forum. The assumption of such an eventuality is intended to prevent conflicts between these areas.

scholarly journals Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku

2019 ◽  
Vol 30 (2) ◽  
pp. 79-93
Author(s):  
Ryszard Kilanowicz
Keyword(s):  
Canon Law ◽  
Ring Finger ◽  
Code Of Canon Law ◽  
Ecclesiastical Law ◽  
Natural Signs ◽  
Fire Smoke ◽  
The World ◽  
The Will ◽  
God's Grace ◽  
The Church

The liturgy of the Church is an expression of his life with Christ, it uses natural signs such as: wine, water, light, fire, smoke, oil, salt, and ash. It is through Christ, that they are given new meaning. This meaning is to glorify God and sanctify man. The sacramental ordinances are determined by ecclesiastical law which follows the nature and life of the Church. The ordinances of the Church, through the visible, direct us to the invisible. Behind what is visible there is no action or God's grace. These signs of God's presence are symbols, which St. Augustine calls the encounter between God and man in the world of signs and symbols, a Sacrament. The sacraments of the Church are graces given by God to man for his sanctification. In sacramental rites, the Church can change form, but never in essence and matter. The matter of the sacrament of marriage is between a woman and a man. The rites of the sacrament of marriage, were announced in 1969, are used in Poland, however, it has been adapted to the new Code of Canon Law of 1983. Jesus instituted the sacrament of marriage. Marriage should be celebrated at Holy Mass and is characterized by unity and indissolubility. During the rites of the sacrament of marriage, the Church then asks what is the will of the person is for getting married. The couple then join their right hands and place the wedding rings on each other’s ring finger. The effects of the sacrament of marriage, which express the Rites of the Sacrament of Marriage, are: marriage community, grace and family. The liturgy with the sacrament of marriage speaks of the sanctity of marriage through the beauty of its celebration.

scholarly journals Antara Larangan dan Pengecualian: Ihwal Partisipasi Aktif Imam dalam Partai Politik dan dalam Jabatan Publik

2020 ◽  
Vol 19 (2) ◽  
pp. 101
Author(s):  
Rikardus Jehaut
Keyword(s):  
Canon Law ◽  
Active Participation ◽  
The Political ◽  
Careful Study ◽  
Code Of Canon Law ◽  
Public Office ◽  
Political Right ◽  
North Sumatra ◽  
The Church ◽  
Legal Grounds

<p><em>This article - inspired by the notorious case of an Indonesian priest in North Sumatra running for public office despite stern and repeated warnings from his bishop not to do so - aims to elaborate the theme of active participation of priests in politics in the light of can. 285 § 3 and can. 287, § 2 of Code of Canon Law, using the method of juridical exegesis and historical-critical analysis of various legal grounds and various affirmations of the Church's Magisterium. Through careful study, the author shows that the Church, while acknowledge the political right of priests as well as the provision for exeption, imposing a prohibition on them from participating actively in the political arena. The ratio legis behind such prohibition are threefold, namely safeguard canonically the identity and the mission of the priests; priest as a symbol of unity, fraternity and peace; respect for the peculiar duties of the laity in politics. The author argues that the priests should not be given a permission to take any public office and should not take sides in the area of party politics since there are no situation that make it necessary to intervene in that way.</em></p><p> </p><p><strong>Key words</strong>: <em>Active participation, politic, priest, prohibition, exeption</em><em></em></p>

scholarly journals Udział braci zakonnych w nauczycielskim zadaniu Kościoła

2007 ◽  
Vol 50 (1-2) ◽  
pp. 77-109
Author(s):  
Arkadiusz Domaszk
Keyword(s):  
Catholic Education ◽  
Social Communication ◽  
Canon Law ◽  
Active Part ◽  
Code Of Canon Law ◽  
The Third ◽  
Teaching Function ◽  
The Church

The article analyses the active part and assignments of consecrate brothers in the teaching function of the Church. The problem is examined with reference to the third book of the Code of Canon Law 1983. The author considers assignments of consecrate brothers in the ministry of the divine word, the missionary action of the Church, the Catholic education and instruments of social communication. Consecrate brothers can fundamentally participate in all teaching functions. Small limitations e. g. the prohibition of the predication of the homily during the Holy Mass are derived from theological or legal reasons.

scholarly journals Dziekani w ustawodawstwie synodalnym diecezji włocławskiej

2009 ◽  
Vol 52 (1-2) ◽  
pp. 255-319
Author(s):  
Janusz Gręźlikowski
Keyword(s):  
Vatican Ii ◽  
Canon Law ◽  
Joint Action ◽  
Council Of Trent ◽  
People Of God ◽  
The People ◽  
In The Beginning ◽  
The Church

The introduce analysis the synodal resolution of the dioceses of Włocławek on space eight centuries on angle dean’s office, its authorization, duty and tasks in diocese, give conviction haw important is this office and necessary to realization religious mission of Church and his spiritual mission. From the beginning formation this office, through its evolution and actual obligatory norms of canon law, this office always write in mission of Church, joint action in realize and many methods activity community of the People of God. Moreover office of deans, definite authorizations and obligations always have on in view help of the diocesan bishop in performance pastoral service in particular Church. The deans as representative of presbytery the Włocławek Church, in light discussion rules of Włocławek synodal legislation, had belong and belong to nearest and most trustworthy collaborators of the diocesan bishop and have very important part in structure of this Church. The synodal legislation of Włocławek made and make with dean assistant of the diocesan bishop, mediator between the diocesan bishop and the diocesan curia, and priest and faithful deanery in specified matter. In the beginning dean introduced synodal legislation and orders of the diocesan bishop in life denary and individual parishes, was guardian of faith, customs and discipline. After the Council of Trent this office took bigger meaning and not limit to function control and inspect work priest in deanery, but also administrative in design assistance of the diocesan bishop in control of the diocese. After the Council of Vatican II to duty of the dean join pastoral duty in deanery. On the person dean and his service in big degree depend realization of mission of the Church. The synodal legislation of Włocławek made for detail designation function and assignment of deans servant designs inspection and administration-pastoral of the Włocławek Church. In they light office and service dean had and has take for this, that under leadership of the dean all priest in deanery commit in priesthood realize priest and pastoral vocation, realize duty result with leadership of parish, take cooperation, with fruit will be animation religious and pastoral life in the particular Church, and also will be realize – peaceably with rules of cannon law – service pastoral, sanctify and teaching of faithful.

Il giuramento di innocenza nel processo canonico medievale

2013 ◽  
Author(s):  
Antonia Fiori
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Legal Culture ◽  
Criminal Offence ◽  
Legal Procedure ◽  
Canonical Theory ◽  
History Of ◽  
Short Space ◽  
The Church ◽  
The Middle Ages

The oath of innocence, or purgation, constituted a part of canon law for almost a millennium. It has nevertheless been largely neglected by studies on medieval canonical procedure. This book seeks to reconstruct the history of the oath of purgation specifically from the perspective of canon law. Over the centuries, the function of the so-called "purgatio canonica" never changed: priests of the Church were required to swear their innocence when charged with any criminal offence for which evidence of guilt was lacking. It is while dealing with the canonical purgation that the canonists also developed the notion of infamia facti, a concept of social disrepute with real legal significance. Within a short space of time this inspired the most significant innovations in medieval legal procedure: the introduction of the inquisitorial process alongside the accusatorial model, the elaboration of a canonical theory of legal presumptions, and the justification of judicial torture. The history of the oath of purgation thus provides a unique perspective from which to observe the transformations which occurred in canon law procedure and wider legal culture throughout the course of the Middle Ages.

scholarly journals VII.—Lessing's Religious Development with Special Reference to His Nathan the Wise

PMLA ◽  
1893 ◽  
Vol 8 (3) ◽  
pp. 335-379
Author(s):  
Sylvester Primer
Keyword(s):  
Special Reference ◽  
Middle Ages ◽  
New Testament ◽  
Canon Law ◽  
Early Church ◽  
Religious Development ◽  
The Bible ◽  
Church Hierarchy ◽  
The New Testament ◽  
The Church

The primitive purity of the early Church soon yielded to a Church hierarchy. In those early times, before the New Testament was admitted to equal canonical authority with the Old, the Church became the supreme authority and the Bible was subordinate. After the incorporation of the New Testament into the Bible, the Scriptures and the Church appear to be coördinate authority in the patristic writings of that period. During the Middle Ages the Church grew rapidly in political power and the influence of the Scriptures waned accordingly, so that Dante complains of the way in which not merely creeds and fathers but canon law and the decretals were studied instead of the gospels.

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