The Development of the Canon Law Since 1500 A. D.

1940 ◽  
Vol 9 (3) ◽  
pp. 235-252 ◽  
Author(s):  
Vivan A. Peterson
Keyword(s):  
Canon Law ◽  
The Body ◽  
Moral Sense ◽  
Original Meaning ◽  
Ecclesiastical Authority ◽  
History Of ◽  
The Government ◽  
The Church ◽  
Straight Rod

The body of law dealing with discipline, polity, and sacramental administration which has grown up in the history of the church is ordinarily styled Canon Law (jus canonicum), because it is a collection of canons. Canon (derived from the Greek kanon) means a rule, in a material and moral sense. Its original meaning was a straight rod. In apostolic times it signified the truth of Christianity as an authoritative standard of life and a statement of doctrine in general. It is, therefore, easy to understand how the word kanon later came to mean the ecclesiastical legislation which governed the conduct of the faithful. The excellent definition given by Archbishop Cicognani. states that “The Canon Law may be denned as ‘the body of laws made by the lawful ecclesiastical authority for the government of the Church’.”

The 1912 Duma Elections: The State, the Opposition and the Clergy

Orthodoxia ◽  
2021 ◽  
pp. 111-124
Author(s):  
F. A. Gayda
Keyword(s):  
The State ◽  
Election Campaign ◽  
Difficult Situation ◽  
The Public ◽  
The Press ◽  
History Of ◽  
The Government ◽  
The Russian Empire ◽  
First Time ◽  
The Church

This article deals with the political situation around the elections to the State Duma of the Russian Empire in 1912 (4th convocation). The main actors of the campaign were the government, local administration, liberal opposition and the clergy of the Orthodox Russian Church. After the 1905 revolution, the “official Church” found itself in a difficult situation. In particular, anti-Church criticism intensified sharply and was expressed now quite openly, both in the press and from the rostrum of the Duma. A consequence of these circumstances was that in this Duma campaign, for the first time in the history of Russian parliamentarianism, “administrative resources” were widely used. At the same time, the authorities failed to achieve their political objectives. The Russian clergy became actively involved in the election campaign. The government sought to use the conflict between the liberal majority in the third Duma and the clerical hierarchy. Duma members launched an active criticism of the Orthodox clergy, using Grigory Rasputin as an excuse. Even staunch conservatives spoke negatively about Rasputin. According to the results of the election campaign, the opposition was even more active in using the label “Rasputinians” against the Holy Synod and the Russian episcopate. Forty-seven persons of clerical rank were elected to the House — three fewer than in the previous Duma. As a result, the assembly of the clergy elected to the Duma decided not to form its own group, but to spread out among the factions. An active campaign in Parliament and the press not only created a certain public mood, but also provoked a political split and polarization within the clergy. The clergy themselves were generally inclined to blame the state authorities for the public isolation of the Church. The Duma election of 1912 seriously affected the attitude of the opposition and the public toward the bishopric after the February revolution of 1917.

scholarly journals Posługa kapłanów w postanowieniach duszpasterskiego Synodu Archidiecezji Lwowskiej i Diecezji Łuckiej 1995-1997

2001 ◽  
Vol 44 (3-4) ◽  
pp. 43-58
Author(s):  
Jan Dyduch
Keyword(s):  
Mass Media ◽  
Canon Law ◽  
Second Vatican Council ◽  
Vatican Council ◽  
Church Life ◽  
God's People ◽  
History Of ◽  
Priestly Ministry ◽  
The Church

Synod of the Archdiocese of Lvov, inaugurated 16th January 1995, concluded 21st January 1997, became the brilliant event in the Archdiocese’s dramatic history of the last decades. The Synod assumed the renewal of the Church of Lvov and Luck on a basis of the teaching of the Second Vatican Council and the provisions of Canon Law. The renewal of the Church life requires the renewal of priestly ministry. The Synod of Lvov turns priests’ attention to their participation in the triple mission of the Church. They take part in the teaching mission when they preach the Gospel, teach catechism and evangelize by means of mass media. They fulfil their mission of sanctification when they administer sacraments and take care ofreligious practices and piety of the faithful. While guiding God’s people and performing manifold cure of souls, they carry out their pastoral mission.

On the Settlement of Disputes About the Christian Holy Places

1973 ◽  
Vol 8 (3) ◽  
pp. 331-366 ◽  
Author(s):  
Walter Zander
Keyword(s):  
Common Elements ◽  
National Interests ◽  
Christian Communities ◽  
Religious Issues ◽  
Holy Places ◽  
History Of ◽  
The Government ◽  
Settlement Of Disputes ◽  
State Of Israel ◽  
The Church

Disputes about the Christian Holy Places have played a major part in the history of the Middle East and indeed of Europe for many centuries. The main issues of these conflicts are still unsolved, and the fact that the Sanctuaries are now under the control of the State of Israel has added a new dimension to the problems.This study tries to investigate the question of the jurisdiction over the Christian Sanctuaries as it presents itself today. It does not deal with the Holy Places of Judaism and Islam since their treatment, in spite of many common elements, requires different considerations.The disputes about the Christian Holy Places are essentially disputes among Christian communities, and not, as might be assumed, controversies between Christians on one side and members of other religions—Moslems or Jews—or the government of the country, on the other. They spring ultimately from the divisions of the Church; and although political and national interests frequently played a part, they must be seen first and foremost in the context of the religious issues involved.

The Slaves of the Churches

2020 ◽  
Author(s):  
Mary E. Sommar
Keyword(s):  
Roman Empire ◽  
Thirteenth Century ◽  
Canon Law ◽  
Church History ◽  
Historical Background ◽  
The New Testament ◽  
History Of ◽  
Specialist Knowledge ◽  
Church Law ◽  
The Church

This is the story of how the church sought to establish norms for slave ownership on the part of ecclesiastical institutions and personnel and for others’ behavior toward such slaves. The story begins in the New Testament era, when the earliest Christian norms were established, and continues through the late Roman Empire, the Germanic kingdoms, and the Carolingian Empire, to the thirteenth-century establishment of a body of ecclesiastical regulations (canon law) that would persist into the twentieth century. Chronicles, letters, and other documents from each of the various historical periods, along with an analysis of the various policies and statutes, provide insight into the situations of these unfree ecclesiastical dependents. The book stops in the thirteenth century, which was a time of great changes, not only in the history of the legal profession, but also in the history of slavery as Europeans began to reach out into the Atlantic. Although this book is a serious scholarly monograph about the history of church law, it has been written in such a way that no specialist knowledge is required of the reader, whether a scholar in another field or a general reader interested in church history or the history of slavery. Historical background is provided, and there is a short Latin lexicon.

Miszellen. Raimundus Lullus on Canon Law

2016 ◽  
Vol 102 (1) ◽  
Author(s):  
Rafael Ramis-Barceló
Keyword(s):  
Canon Law ◽  
Ius Commune ◽  
History Of ◽  
The Church

AbstractThis article gives an overview of the use of canon law in the Art of Raimundus Lullus, explaining the relevance of canon law for his plan to reform the Church, and Lullus’ progressive comprehension and adoption of the culture of ius commune. Some examples extracted from his works are reviewed and commented in order to understand the place of Lullus in the history of canon law.

The Modification of the Anti-Clerical Nationalism of the Mexican Revolution by General Lázaro Cárdenas and Its Relationship to the Church-State Detente in Mexico

1969 ◽  
Vol 26 (1) ◽  
pp. 35-53 ◽  
Author(s):  
Albert L. Michaels
Keyword(s):  
Catholic Church ◽  
Mexican Revolution ◽  
Roman Catholic ◽  
Colonial Period ◽  
The Other ◽  
Roman Catholic Church ◽  
History Of ◽  
The Government ◽  
Lazaro Cardenas ◽  
The Church

The man of the Revolution disputed the very nature of Mexico with the Roman Catholic. The revolutionary, whether Callista or Cardenista, believed that the church had had a pernicious influence on the history of Mexico. He claimed that Mexico could not become a modern nation until the government had eradicated all the influence of the Roman Catholic Church. The Catholic, on the other hand, was convinced that his religion was the basis of Mexico's nationality. Above all, the Catholic believed that Mexico needed a system of order. He was convinced that his faith had brought order and peace to Mexico in the colonial period, and as the faith declined, Mexico degenerated into anarchy.

The Two Bodies of Christ: Communion Frequency and Ecclesiastical Discourse in Pre–Vatican II Australian Catholicism

2010 ◽  
Vol 79 (2) ◽  
pp. 359-409
Author(s):  
Gavin Brown
Keyword(s):  
Vatican Ii ◽  
Fourth Century ◽  
The Body ◽  
Body Of Christ ◽  
Second Vatican Council ◽  
Vatican Council ◽  
History Of ◽  
To Receive ◽  
The Church ◽  
Two Bodies

Today, most Catholics attending Mass come forward to receive communion as a matter of course. But this fact actually belies a very long history of low communion frequency and an institution's often losing struggle to have Catholics regularly receive the body of Christ. Already by the end of the fourth century, communion frequency in the Church, both East and West, had declined rapidly. Thereafter, outside small circles of especially devout communicants, communion at Mass remained for most Catholics an infrequent act. Yet during the mid-twentieth century, in the space of just a few decades, this situation showed signs of quite dramatic reversal. In the nineteenth century in Australia, average communion frequency among most practising Catholics was relatively nominal—perhaps three or four times a year was typical. On the eve of the Second Vatican Council, however, most Catholics in Australia were partaking of communion fortnightly and even weekly. Why this shift? What happened in the course of a generation which turned around a situation spanning many centuries in the Church's tradition of eucharistic worship?

‘The Government is the One Who Caused Cholera’: State Transformation and the Politics of Public Health During Zimbabwe’s Crisis

2020 ◽  
Author(s):  
Simukai Chigudu
Keyword(s):  
Public Health ◽  
Body Politic ◽  
The Body ◽  
State Transformation ◽  
Cholera Outbreak ◽  
Political Conflicts ◽  
History Of ◽  
The Government ◽  
The One ◽  
Political Economic

Zimbabwe’s cholera epidemic of 2008/09 is almost unrivalled, in scale and lethality, in the modern history of the disease. The disease infected nearly 100,000 people, claiming over 4000 lives over a ten-month period. This chapter examines the political and economic origins of the outbreak and analyses some of the meanings, memories, and narratives that the outbreak has left in civic life. It makes three key arguments. First, it contends that the origins, scale, and impact of the cholera outbreak were overdetermined by a multilevel failure of Zimbabwe’s public health system, itself a consequence of the country’s post-2000 political conflicts and economic crisis. Second, by recounting stories of the relentless suffering and dispossession that accompanied the cholera outbreak the chapter reveals how the disease mapped onto and exacerbated the contours of abandonment, abjection, and exclusion within Zimbabwean society. Third, the chapter ultimately argues that cholera emerged from prolonged and multiscalar political-economic processes for which no short-term or easy solutions are available. While the outbreak aroused public anger and outrage at the government for its causal role in the epidemic and the inadequacy of its relief efforts, this anger did not translate into any effective political mobilization or permanent change. Thus, the politics of cholera, in its making and aftermath, show the grim and profound consequences of state transformation for public health and for notions of belonging in the body politic.

Notes on an Eleventh-Century Missal, Walters Manuscript 11

Traditio ◽  
1948 ◽  
Vol 6 ◽  
pp. 328-340
Author(s):  
Anselm Strittmatter
Keyword(s):  
Eleventh Century ◽  
The Body ◽  
Metropolitan City ◽  
The People ◽  
Proper Mass ◽  
History Of ◽  
Excellent Description ◽  
Time Served ◽  
The Church ◽  
Vexing Problem

In his excellent description and analysis of Walters MS 11, Dr. Leo F. Miller gives little or no attention to what is at times the most vexing problem a liturgical manuscript can present, viz., for what church was the codex written? He determines the predominantly Ravennate character of the ‘martyrologium’ prefixed to the sacramentary-missal which constitutes the body of the book, but in general hesitates to assign the manuscript to Ravenna itself, because ‘it contains none of the liturgical uses proper to that city's ancient liturgy, to which the people clung so tenaciously until they were abolished by Archbishop Julius della Rovere,’ and adds: ‘would a Ravenna calendar lack such great names as Peter Chrysologus and Iohannes Angeloptes?’ It will not be amiss, therefore, to look about for other clues which may help us solve the problem. An initial clue may, indeed, be said to stand out in the calendar itself: March 21. Natale S. Patris nostri Benedicti. This formulation, which is found normally only in Benedictine calendars, taken together with the proper mass for the feast of the saint on fo1.37, leaves little room for doubt concerning the character of the church for which the book was intended, even as the blessing of the weekly reader, inserted after the Canon of the Mass (fol.12r), clearly indicates that the book at one time served a monastic church. Our problem, therefore, is to identify the abbey or priory, if possible, and here again there exists an important clue. In the ‘Missa pro Congregatione In honore (sic) sanctae Mariae,’ St. Ambrose is mentioned in both collect and postcommunion, as he is also in the ‘Nobis quoque peccatoribus’ and in the embolism after the Pater noster. There can be no question that the saint mentioned in the two prayers—Defende, quaesumus and Copiosa—is normally the patron of the monastery, and that this particular mass-formulary has in this book been adapted for use in a church dedicated to the famous bishop of Milan. It would be interesting, therefore, to find in the province of Ravenna a monastery dedicated to St. Ambrose, so remote, too, perhaps from the metropolitan city as not to be obliged or inclined to keep all its local observances. Such a monastery did, indeed, exist—Sancti A mbrosii de Rancla (Ranclo; the modern Ranchio), situated about seven kilometers north-northwest of Sarsina, the episcopal city of the diocese to which it belonged, a suffragan see of Ravenna—and although no chronicle or annals, recounting the inner and outer history of the abbey would seem to be extant, the archives of the diocese, meagerly published, to be sure, do give us for the eleventh, twelfth, and thirteenth centuries an occasional glimpse of its fortunes, at times perhaps even more.

You shall bury him: burial, suicide and the development of Catholic law and theology

2019 ◽  
Vol 46 (3) ◽  
pp. 299-310 ◽  
Author(s):  
Ranana Leigh Dine
Keyword(s):  
Canon Law ◽  
Current Debate ◽  
Assisted Dying ◽  
Religious Groups ◽  
Late 20Th Century ◽  
Assisted Death ◽  
Religious Perspectives ◽  
History Of ◽  
Physician Assisted Dying ◽  
The Church

Whether physician-assisted dying should be legalised is a major debate in medical ethics and much has been written on it from both secular and religious perspectives. Less, however, has been written on one of the potential consequences of legalised physician-assisted death: whether those who undergo this procedure will be given funerals by religious groups who oppose the practice. This article investigates the Catholic Church’s attitude to the burial of suicides, and how Catholic canon law has approached the question of ecclesiastic funerals for suicides throughout its history. From the sixth through the late 20th century, the Church technically did not bury anyone who willfully committed suicide. Broad shifts in the cultural attitude towards suicide, due in large part to new understandings of mental illness as disease, had a powerful effect on Catholic thought and practice in modernity, and the Church eventually dropped the ban on funerals for suicides from its law code altogether in the 1980s. The legalisation of physician-assisted death, however, raises again the possibility of a prohibition on funerals. The Church was able to drop its restrictions on funerals since suicide was seen as an act beyond the control of the deceased and thus worthy of mercy and compassion. In cases of physician-assisted dying, the patient must have consciously and willingly agreed to the procedure, undermining this understanding of suicide. The history of canon law on suicide funerals reveals the complexity of the Catholic attitude towards suicide and provides an important context to the current debate around physician-assisted death, and conflicts between medicine and religion more broadly.

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