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Relevant bibliographies by topics / Baptism (Canon law)

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Academic literature on the topic 'Baptism (Canon law)'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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Journal articles on the topic "Baptism (Canon law)"

1

JANCZEWSKI, ZBIGNIEW. "Konieczność odłożenia chrztu dziecka wyzwaniem dla ewangelizacji jego rodziców." Prawo Kanoniczne 58, no. 4 (September 20, 2016): 103. http://dx.doi.org/10.21697/pk.2015.58.4.07.

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Canon 868 paragraph 1 number 2 decides: for an infant to be baptised lawfully it is required: that there be a well-founded hope that the child will be brought up in the catholic religion. If such hope is truly lacking, the baptism is, in accordance with the provisions of particular law. In Poland many Catholics who life is discordant with hope want to baptise his children.

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Helmholz, Richard H. "Baptism in the Medieval Canon Law." Rechtsgeschichte - Legal History 2013, no. 21 (2013): 118–27. http://dx.doi.org/10.12946/rg21/118-127.

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Crow, Madison, Colleen Zori, and Davide Zori. "Doctrinal and Physical Marginality in Christian Death: The Burial of Unbaptized Infants in Medieval Italy." Religions 11, no. 12 (December 17, 2020): 678. http://dx.doi.org/10.3390/rel11120678.

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The burial of unbaptized fetuses and infants, as seen through texts and archaeology, exposes friction between the institutional Church and medieval Italy’s laity. The Church’s theology of Original Sin, baptism, and salvation left the youngest children especially vulnerable to dying unbaptized and subsequently being denied a Christian burial in consecrated grounds. We here present textual and archaeological evidence from medieval Italy regarding the tensions between canon law and parental concern for the eternal salvation of their infants’ souls. We begin with an analysis of medieval texts from Italy. These reveal that, in addition to utilizing orthodox measures of appealing for divine help through the saints, laypeople of the Middle Ages turned to folk religion and midwifery practices such as “life testing” of unresponsive infants using water or other liquids. Although emergency baptism was promoted by the Church, the laity may have occasionally violated canon law by performing emergency baptism on stillborn infants. Textual documents also record medieval people struggling with where to bury their deceased infants, as per their ambiguous baptismal status within the Church community. We then present archaeological evidence from medieval sites in central and northern Italy, confirming that familial concern for the inclusion of infants in Christian cemeteries sometimes clashed with ecclesiastical burial regulations. As a result, the remains of unbaptized fetuses and infants have been discovered in consecrated ground. The textual and archaeological records of fetal and infant burial in medieval Italy serve as a material legacy of how laypeople interpreted and sometimes contravened the Church’s marginalizing theology and efforts to regulate the baptism and burial of the very young.

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Sherwood, Jessie. "Coacta voluntas est voluntas: Baptism and Return in Canon Law." Medieval Encounters 28, no. 6 (December 14, 2022): 447–84. http://dx.doi.org/10.1163/15700674-12340151.

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Abstract Throughout the early Middle Ages, the border between Christianity and Judaism was comparatively permeable, and baptized Jews, particularly those baptized under duress, frequently returned openly to Judaism. While modern scholars of Jewish-Christian relations often assume that medieval canon law always forbade this, a single norm governing converts’ re-conversion, or reversion, did not begin to emerge until the mid-twelfth century with the Decretum Gratiani. The Decretum established the preeminence of the canon that barred Jewish baptizands’ reversion and acted as a catalyst for discussions about the limits of consent and coercion, baptism and conversion. These debates provided the foundation for the mandates of the early thirteenth century that did establish the legal boundary between Jew and Christian which lasted into modernity: so long as baptizands consented, even if under duress, they were Christians and could not return to Judaism.

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Lena Meo, Yohanes Wilson Bei. "Relevansi Eklesiologi Communio Konsili Vatikan II Terhadap Hukum Kanonik 1983." Studia Philosophica et Theologica 20, no. 2 (September 23, 2020): 160–76. http://dx.doi.org/10.35312/spet.v20i2.210.

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Communion, as expressed fully in Eucharist, for its bond with salvation, is the first and foremost obligation of every member of the faithful. This obligation arises from baptism, as a sacrament which incorporates the faithful into the mystical body of Christ and accompanies the faithful in all their action: the sacramental life, of faith and of relationship with ecclesiastical authority. The Second Vatican Council has placed communion as one of the important ecclesiological paradigms. The process of revision of Code of Canon Law itself is carried out in harmony with the ecclesiological paradigm of the Second Vatican Council. Counted among the visible elements of communion, Canon Law has tried also to translate the conception of communion into juridical language, which contains the rights and obligations of the faithful to endeavor and maintain it. This article has its purpose as an effort to see the relevance of the concept of communion in the Second Vatican Council to the Code of Canon Law promulgated in 1983.

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Přibyl, Stanislav. "Fundamental Rights—Comparison of the Approaches in the Canon Law and in the Civil Law." Philosophy and Canon Law, no. 6 (December 18, 2020): 73–95. http://dx.doi.org/10.31261/pacl.2020.06.05.

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The Code of Canon Law of 1983 came up with a list of obligations and duties of the Catholic faithful. This list is analogical to those of the charters of fundamental rights and freedoms found in the documents of international law and in the constitutions of democratic countries. the inspiration of church law by civilian law was a reality from the very beginnings of the development of Canon Law: first by Roman Law, in the modern world by complex codifications of civil law, and after Vatican II also the idea of universal human rights. The specifics of the Catholic Church in relation to a democratic state is the incorporation of the subject of law into the Church through baptism which brings, above all, duties and obligations. Thus the catalogue which may now be seen in the Code contains first and foremost a list of duties, not rights, which are not stressed in the modern state. In fact, the modern state has very few demands; often just the payment of taxes and compulsory school attendance. The article deals with the individual obligations and rights found in the Code of Canon Law and compares them with their analogies in constitutions. The concept of civil and canonical norms tends to get closer primarily in the case of inspiration by natural law, whereas the obligations of the faithful represent a specifically ecclesiastical goals, for which no analogy in civil law can be found. After all, the supreme law of the Church is the salvation of souls, indeed, the state does not have such a supernatural goal.

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Wojnicz, Piotr. "KOŚCIÓŁ KATOLICKI WOBEC ZAGADNIENIA MAŁŻEŃSTW MIESZANYCH RELIGIJNIE W KONTEKŚCIE MIGRACJI." Civitas et Lex 17, no. 1 (March 30, 2018): 37–45. http://dx.doi.org/10.31648/cetl.2485.

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The increase in migration at the international level also increases the number of religiouslymixed marriages. The Catholic Church advises against entering into such marriages because thisissue refers to the laws of God and the question of preserving faith. The Catholic Church approvesof mixed marriages in terms of nationality or race because belonging to the Church is primarilydetermined by faith in Jesus Christ and baptism in the name of the Holy Trinity. Independentlyof canon law, progressive social secularization is noticeable on that subject matter.

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Bakó, László. "A gyermekkeresztség megengedettségi feltételei: a szülők erkölcsi életének kérdése." Studia Theologica Transsylvaniensia 25 (December 20, 2022): 54–77. http://dx.doi.org/10.52258/stthtr.2022.03.

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The present paper discusses the conditions for liceity of infant baptism in the case of parents whose moral life has deviated from the moral norms of the Church. We examine the situation of parents living together, divorced and (re)married only in a civil marriage and some other „irregular” difficult cases, such as people living in non-heterosexual partnerships and/or those from the LGBT community. This article focuses primarily on updating the Church’s legislation in this regard, analysing and evaluating it in the light of the difficult situations of the families today. In doing so, I endeavour to interpret the requirements for the liceity contained in the §1 of can. 868 of the 1983 Code of Canon Law (CIC/1983) in such a way that they can be applied to the irregular situations of families in today’s society. At the end of the study, I conclude with a recommendation: with a differentiated baptismal practice the priests could adequately distinguish between situations, evaluating each case individually.

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Gligić, Sanja. "Responsibility of monks in the context of law and society." Zbornik radova Pravnog fakulteta Nis 59, no. 89 (2020): 247–62. http://dx.doi.org/10.5937/zrpfn0-28664.

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In the course of history, ecclesiastical life has been imbued by secular beliefs, embodied in human endeavour to get a strong foothold in the Church. Since Emperor Constantine's era, the idea that matured in the ecclesiastical consciousness was that the fundamental principle underlying the organization of ecclesiastical life lay in the domain of law. Nevertheless, in contrast to positive law, canon law is not an expression of the will of an individual or the congregation; instead, it comprises rules deriving from the nature of the Church. The Church, just like any other organism, is governed by two tenets: the static organization, and its dynamic life function. Thus, the responsibility of monks can be perceived either in line with canonic law or within the social context, whereby these tenets are inalienable since there can be no life without organization, nor can there be organization without life. In case a member abandons an organization, regardless of the reasons behind such action (be it voluntary or through the power of law), positive law prescribes that all ties between the said organization and its former member are to be dissolved. On the other hand, in case a penalized monk is obliged to leave the monastery due to the gravity of the pronounced sanction, he is entitled (as a former member) to preserve the status of a Christian. This point derives from the fact that baptism constitutes an indelible fact of spiritual life. This paper examines the subject matter of monks' responsibility for violation of canon law, by comparing the mediaeval and contemporary sources of the Serbian canon law, in view of identifying changes in the said period and drawing the most accurate conclusions.

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Janczewski, Zbigniew. "Prawo o sakramentach wtajemniczenia chrześcijańskiego jako imperatyw budujący communio familiaris." Ius Matrimoniale 30, no. 2 (April 15, 2019): 29–47. http://dx.doi.org/10.21697/im.2019.30.2.02.

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The baptism, the confirmation and the Eucharist are three christian initiation sacraments. The sacraments were instituted by Christ the Lord and entrusted to the Church. As actions of Christ and of the Church, they are signs and means by which faith is expressed and strengthened, worship is offered to God and our sanctification is brought about. Thus they contribute in the most effective manner to establishing, strengthening and manifesting ecclesiastical communion. The sacraments of christian initiation also to establishing, strengthening and manifesting family communion. This science article shows how the sacramental canon law inspired spouses to build a communio familiaris.

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Dissertations / Theses on the topic "Baptism (Canon law)"

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Anderson, Jack D. "Incorporation through baptism a canonical analysis of canons 96 and 204.1 in the 1983 Code of canon law /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Litwin, Paul Anthony. "An analysis of the phrase "baptizati in Ecclesia catholica" in canon 11 as a juridical determinant of the obligation to merely ecclesiastical laws." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Pastuszczak, Jan. "The development of the Pauline privilege in the twentieth century." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Palmieri, Alexander J. "Qualifications for sponsors for baptism and confirmation from the 1917 code of canon law to the present." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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McGlynn, Thomas. "The deferral of infant baptism canonical and pastoral considerations /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Nolette, Mark Peter. "Who are the "baptized" of canon 1055 [section] 2?" Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Dobes, George E. "The reception of baptized non-Catholics into full communion in the code of canons of the Eastern churches." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Lynch, Joseph. "Infant baptism and the canonical obligations of parents an analysis of canons 855, 867 and 868 /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Trupia, Robert C. "The inclusion of the clause "in re vel saltem in voto ad salutem necessarius" in canon 849." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Laukemper-Isermann, Beatrix. "Die Heilsnotwendigkeit der Taufe und das kanonische Taufrecht /." Essen : Ludgerus-Verl, 1992. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=003698765&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Books on the topic "Baptism (Canon law)"

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Tout mariage entre baptisés, est-il nécessairement sacramentel?: Étude historique, théologique et canonique sur le lien entre baptême et mariage. Paris: Editions du Cerf, 1985.

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Ahlers, Reinhild. Das Tauf- und Firmpatenamt im Codex Iuris Canonici. Essen: Ludgerus, 1996.

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Laukemper, Beatrix. Die Heilsnotwendigkeit der Taufe und das kanonische Taufrecht. Essen: Ludgerus Verlag, 1992.

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Heribert, Hallermann, ed. Die Sakramente der Initiation in der kirchlichen Rechtsordnung: Eine Untersuchung zur ekklesialen und rechtlichen Bedeutung von Taufe, Firmung und Eucharistie in den Dokumenten des Zweiten Vatikanischen Konzils und in der nachfolgenden Rechtsentwicklung. Paderborn: F. Schöningh, 2009.

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5

León, Enrique de. La "cognatio spiritualis" según Graciano. Milano: Giuffrè, 1996.

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Adolfo, Longhitano, ed. Il Fedele cristiano: La condizione giuridica dei battezzati. Bologna: EDB, 1989.

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Hölzl, Franz. Die Sakramente der Eingliederung in ihrer rechtlichen Gestalt und ihren rechtlichen Wirkungen vom Zweiten Vatikanischen Konzil bis zum Codex Iuris Canonici von 1983. Regensburg: S. Roderer, 1988.

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Dennemarck, Bernd. Der Taufaufschub: Dogmatisch-kanonistische Grundlegung und rechtliche Ausgestaltung im Hoheitsgebiet der Deutschen Bischofskonferenz. St. Ottilien: EOS-Verl., 2003.

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Zotz, Bertram. Katholisch getauft - katholisch geworden: Kanonistische Kriterien für die Zugehörigkeit zur römischen Kirche. Essen: Ludgerus Verlag, 2002.

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Sacraments: Initiation, penance, anointing of the sick : commentary on Canons 840-1007. 2nd ed. Ottawa: Faculty of Canon Law, Saint Paul University, 1996.

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Book chapters on the topic "Baptism (Canon law)"

1

Vadum, Kristoffer. "Canon Law and Politics in Grímr Hólmsteinsson’s Jóns saga baptista II." In Intellectual Culture in Medieval Scandinavia, c. 1100–1350, 175–209. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.disput-eb.5.110524.

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Doe, Norman. "Baptism, Confirmation and Holy Communion." In Canon Law in the Anglican Communion, 241–71. Oxford University Press, 1998. http://dx.doi.org/10.1093/acprof:oso/9780198267829.003.0010.

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Izbicki, Thomas M. "The Sacraments of Baptism, Confirmation, and the Eucharist." In The Cambridge History of Medieval Canon Law, 404–20. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781139177221.022.

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Morton, James. "‘They Do It Like This in Romania’." In Byzantine Religious Law in Medieval Italy, 193–208. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861140.003.0011.

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Chapter 10 explores the changing uses of Byzantine canon law among the Italo-Greeks in the thirteenth century. The Greek churches and monasteries of southern Italy became increasingly integrated into the administration of the Roman church following the Fourth Lateran Council (1215). Nonetheless, as the Salentine Group shows, some Italo-Greeks continued to copy nomocanons as late as the fourteenth century. Chapter 10 argues that the manuscripts retained a value as sources of cultural authority, explaining and justifying Greek religious ritual, even as they lost their value as sources of legal authority. To illustrate this point, the chapter begins with a discussion of Nektarios of Otranto’s Three Chapters, a polemical work of c. 1220–1225 that relies heavily on citations of Byzantine canon law to refute Latin attacks on Greek rites and customs. It then considers who these refutations were aimed at, looking in particular at the abortive attempt of Archbishop Marinus of Bari to outlaw Greek baptism in 1232 as a specific example of Latin criticism. It notes, however, that criticism like this from the official church hierarchy was rare and that controversy was probably more restricted to an unofficial, local level. The chapter concludes by examining evidence that canon-law based defences of Greek religious practice were not just aimed at Latins but also at other Greeks. As many Italo-Greeks began to adopt (consciously or otherwise) Latin rites into their worship, more conservative sections of the community attempted to resist such cultural change by mobilising canon law as polemic.

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Ryguła, Piotr. "Kryteria dopuszczenia dzieci do pierwszej komunii św." In Warunki dopuszczalności do sakramentów ze szczególnym uwzględnieniem sakramentu małżeństwa, 43–68. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374388153.04.

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Criteria for the admission of children to First Holy CommunionThe subject of the article is the criteria for the admission of children to the First Communion. The author of the article – in accordance with the an-cient rule ex nihilo nihilo fit – is not limited to a discussion of the cur-rent regulations of the Code of Canon Law of 1983 in this matter, but tries to analyze the historical sources of the regulations in force today. The whole article is divided into four parts. The first one discusses the period of the first twelve centuries. At that time the practice of baptismal communion, i.e. receiving the Eucharistic Body – both by small children and adults – immediately after baptism, together with confirmation, as one of the three sacraments of Christian initiation, dominated. This practice was interrupt-ed with the implementation of the 21 Constitutions of Lateran Council IV, in which, for the adoption of the first communion, the legislator demanded a proper discernment of the person receiving it. This led – as the second part of the article says – to the postponement to later years oflife of the moment of the first reception of Holy Communion and the connection of this event with the pre-communion sacramental confession. The third part of the article discusses the decree of the Holy Congregation for the Sacraments Quam singulari of August 8, 1910, in which the ecclesiastical legislator defined the level of discernment necessary to receive the first communion at the level of seven years of age. Finally, the fourth examines the provisions of the 1917 Code of Canon Law and, in particular, of the 1983 Code of Canon Law, as the regulations that determine the criteria currently in force for the admission of children to the first communion of Saint John of God.

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Toaff, Ariel. "Sex, Love, and Marriage." In Love, Work and Death, 5–35. Liverpool University Press, 1996. http://dx.doi.org/10.3828/liverpool/9781874774198.003.0002.

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This chapter discusses love and marriage in the Jewish communities of Umbria. Young Jewish men were aware that their first sexual encounters would not take place in a Jewish environment, and that love and marriage ran on parallel tracks, usually with little relation between them. Love was the spontaneous fruit of youthful urges; marriage remained a matter for family choice, linked to strategies and policies of an economic and religious nature. Indeed, marriages were worked out and haggled over by Jewish families with great prudence. Money held sway in the choice of a spouse: rather than love each other, the young people needed to make the best possible financial match. Problems certainly existed on both the Jewish and Christian sides. Canon law forbade sexual relations between Christians and Jews and punished them severely. Almost everywhere in Umbria, one finds Jews sentenced to financial punishment for having sexual relations with Christian women. The chapter then looks at dowries and dynastic marriages, as well as marital crises and multiple marriage. It also considers how some Jews turned to conversion and baptism in order to be able to marry Christians.

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