scholarly journals DESCRIPTION AND EVALUATION REGARDING THE HOLY MYSTERY OF PRIESTHOOD IN ROMAN CATHOLICISM

2021 ◽  
Vol 7 (14) ◽  
pp. 27-36
Author(s):  
Dragoș Corneliu BĂLAN ◽  
Keyword(s):  
Catholic Church ◽  
Canon Law ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Roman Catholicism ◽  
Central Difference ◽  
Orthodox Theology ◽  
Saint Peter ◽  
The Church ◽  
The Invisible

The central difference between the Orthodox teaching and the Catholic one regarding the Church comes from the conception regarding its foundation. In the Catholic conception, the visible Church was founded before the Pentecost, on the testimony of Saint Peter the Apostle, and at Pentecost only the invisible Church would have been added. The entire conception about the hierarchy, in the Roman Catholic Church, is strictly juridical. In reality, as the Orthodox theology testifies, the essence of the ecclesial hierarchy is charismatic, not juridical. This is what the great difference to the Catholic teaching consists in. The Eastern theology makes no abstraction of jurisdiction and canon law, yet, jurisdiction depends on grace, not grace on jurisdiction, contrary to what some Western Church theologians would suggest in certain works such as those belonging to the Western Theology.

‘Anglicanism’ and the Origins of the Church of England

2014 ◽  
Vol 16 (3) ◽  
pp. 319-334
Author(s):  
Peter McCullough
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Canon Law ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The Church ◽  
Historical Sketch ◽  
Formative Years

This article aims to provide an introductory historical sketch of the origins of the Church of England as a background for canon law in the present-day Anglican Communion and the Roman Catholic Church. Written by a specialist for non-specialists, it summarises the widely held view among ecclesiastical historians that if the Church of England could ever be said to have had a ‘normative’ period, it is not to be found in its formative years in the middle decades of the sixteenth century, and that, in particular, the origins of the Church of England and of what we now call ‘Anglicanism’ are not the same thing.

Papal Primacy: An Anglican Perspective

2003 ◽  
Vol 7 (33) ◽  
pp. 112-126
Author(s):  
John Hind
Keyword(s):  
Great Britain ◽  
Catholic Church ◽  
Canon Law ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Code Of Canon Law ◽  
Ecclesiastical Law ◽  
The Church

I am grateful to the Ecclesiastical Law Society and the Canon Law Society of Great Britain and Ireland for their invitation to address this theme, although I have to confess, as a non-lawyer, I do feel rather a fraud standing here. I take comfort, however, first from the fact that, albeit welcome, your invitation was unsought, and second from my understanding that the purpose of canon law is to give legal expression to the theology of the church and that the purpose of the theology of the Church (in its positive and articulated aspects) is to explain the purposes and the work of God. In other words, the ultimate point of canon law is and must be pastoral, as is well expressed by the last canon, Canon 1752, of the 1983 Code of Canon Law for the Roman Catholic Church, with its reference to ‘the salvation of souls, which in the Church must always be the supreme law’.

The Development of Canonical Jurisprudence in the Roman Catholic Church and the Church of England

Ecclesiology ◽  
2008 ◽  
Vol 4 (3) ◽  
pp. 308-325
Author(s):  
Gordon Arthur
Keyword(s):  
Catholic Church ◽  
Canon Law ◽  
Legal Theory ◽  
Church Of England ◽  
Common Law ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The Reformation ◽  
The Church ◽  
Degree Of Similarity

AbstractThis paper offers a theological examination of the legal theory underlying the Canon Law of the Roman Catholic Church from the time of Gratian onwards, and of the Church of England since the Reformation, comparing the latter with parallel developments in English Common Law. Despite their very different contexts, structures and emphases, a surprising degree of similarity emerges, which may provide a basis for further discussion and convergence in the future.

The Catholic Tribunal System in the British Isles

1991 ◽  
Vol 2 (9) ◽  
pp. 213-221
Author(s):  
Gordon Read
Keyword(s):  
Catholic Church ◽  
Canon Law ◽  
Church Of England ◽  
Common Law ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Code Of Canon Law ◽  
Judicial Decisions ◽  
Church Life ◽  
The Church

“The claim to have succeeded in covering every side of Church life at the conclusion of the herculean labour of codification on this scale would indeed be a bold one, and one very uncongenial to the spirit of English law”, comments the report entitled ‘The Canon Law of the Church of England’. Despite the production of a Code of Canon Law for the Church of England, the provisions of law as applying to the Church of England are much more complex, involving not only the provisions of the Code, but also Common Law, Statute Law, judicial decisions and occasional survivals from Mediaeval Canon Law. For this reason although the ecclesiastical courts of the Church of England and of the Roman Catholic Church have common origins and features, there are also many differences, not only in structure, but in the material that comes before them.

Sixteenth- and Seventeenth-Century Reception of Aquinas in the East

2021 ◽  
pp. 190-204
Author(s):  
Klaus-Peter Todt
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Thomas Aquinas ◽  
Early Church ◽  
Roman Catholic Church ◽  
Church Fathers ◽  
Counter Reformation ◽  
Orthodox Theology ◽  
Almost All ◽  
The Church

The influence of scholastic theology in general and of Thomas Aquinas in particular on Orthodox theology in the sixteenth and seventeenth centuries should not be overestimated. In particular, the Orthodox theologians who had studied in Italy were familiar with the work of Thomas Aquinas. This may have contributed to their inclination to consider transubstantiation an authentic element of Orthodox theology. But is certainly not correct to speak of a ‘Babylonian captivity’ of Orthodox theology in this period. Orthodox theologians were not alienated from the doctrine of the early church synods and the church fathers through occidental influence. Almost all authors treated here quote far more frequently from the works of Greek church fathers than from works by scholastic or counter-reformation theologians of the Roman Catholic Church. Even when they admired Thomas Aquinas they did not allow themselves to be won over to approving specifically Roman Catholic doctrines.

The Expansion of the Visible Church in New England: 1629–1650

1967 ◽  
Vol 36 (2) ◽  
pp. 189-209 ◽  
Author(s):  
David Kobrin
Keyword(s):  
New England ◽  
Catholic Church ◽  
Geographical Area ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Religious Institution ◽  
The Church ◽  
Spiritual State ◽  
The Invisible

Recent Puritan historiography has stressed the characteristics peculiar to the New England churches during the 1630's and 1640's. Historians have noted that while the Puritan church was the central religious institution in a religiously oriented society, it did not have the same importance for its members that the Roman Catholic church, for example, has for its communicants. Since the Puritans believed that God had irrevocably predetermined who would be saved and who damned, they did not need their churches to insure salvation. On the contrary, rather than being a means of gaining salvation, Puritan theory clearly defined the church as a fellowship of those already saved under covenant with God. By excluding all others the New England Puritans attempted to narrow the apparently inevitable gap between the visible and the invisible. In a world where salvation belonged to a minority and where man could do nothing to change his spiritual state, the Puritan church, these historians continue, was not an institution which included all those living within a certain geographical area, such as a parish, or even all the obviously pious within such an area.

DIALOG Z HUMANIZMEM RENESANSOWYM W DZIEŁACH PIOTRA SKARGI / PIOTR SKARGA’S DIALOGUE WITH RENAISSANCE HUMANISM

2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Ignatian Spirituality ◽  
Clear Cut ◽  
Renaissance Humanism ◽  
Cultural Conditions ◽  
Political Views ◽  
The City ◽  
The Church

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.

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