Academic literature on the topic 'Canon law – Sources'
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Journal articles on the topic "Canon law – Sources"
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Edwards, Quentin. "The Canon Law of the Church of England: Its Implications for Unity." Ecclesiastical Law Journal 1, no. 3 (July 1988): 18–23. http://dx.doi.org/10.1017/s0956618x00007080.
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Among lawyers who profess to know their way about the labyrinth of the Church of England's legal foundations there is a debate whether there are two subjects or one – are ecclesiastical law and canon law the same? As some purists contend that canon law is more restricted in its scope I shall take, for convenience and perhaps accuracy, the description ecclesiastical law, which certainly comprehends, or should comprehend, canon law. The ecclesiastical law of the Church of England is derived from six sources (1) papal and domestic canon law, (2) ecclesiastical common law, (3) the relevant parts of the Corpus Juris Civilis, (4) parliamentary statutes, (5) Measures of the Church Assembly and the General Synod, (6) the Canons.
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Campbell, James. "The Use of the Term ‘Pastoral’ in the 1983 Code of Canon Law with Reference to the 1917 Code." Ecclesiastical Law Journal 20, no. 2 (May 2018): 173–84. http://dx.doi.org/10.1017/s0956618x18000054.
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This article compares the use of the term ‘pastoral’ in the canon law of the Western Latin Church as it occurred in the 1917 Pio-Benedictine Code of Canon Law and then in the revised Code of 1983. This is because the revised Code increased the use of the term ‘pastoral’ and I wish to see if its meaning had changed and, if so, in what way. Hence, the article considers how ‘pastoral’ occurred in the 1917 Code and then in the equivalent canons in the 1983 Code. There follows comparison with the earlier canons, which were sources for the 1983 canons to see if the term has changed in meaning and, if so, what that change is. I am interested to track the use of ‘pastoral’ because it has become ubiquitous in the churches and in society and has different meanings and expectations associated with it. As far as canon law and ecclesiastical law generally are concerned, it is interesting to consider how the term is used and this article is a contribution to an understanding of ‘pastoral’ in the law of the Roman Catholic Church.
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Konca, Paulina. "Servants or Masters? Linguistic Aids in Legal Interpretation." Ius Humani. Law Journal 10, no. 1 (March 29, 2021): 73–102. http://dx.doi.org/10.31207/ih.v10i1.237.
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This paper presents the role of some intrinsic sources in legal interpretation. Some of linguistic aids follow from provisions of the law and other from the commonly accepted ruling practice or views expressed in literature. The position of those aids was verified through the analysis of case-law, literature, and provisions of law. The first section and second section focus on the priority of plain meaning rule and intrinsic sources in legal interpretation which is strongly emphasized in legal literature, case-law and the interpretative provisions of many countries. Next, it presents how certain linguistic tools work in case law practice, what problems they can cause and what problems they can solve. The third point addresses the use of dictionaries as tools of linguistic interpretation. The fourth section explores the role of selected interpretative canons often found in legal regulations and case law practice: ordinary meaning canon, gender/number canon, ejusdem generis canon, presumption of consistent usage and prefatory-materials canon. It is concluded that the priority of a linguistic interpretation is not absolute and can never be understood as its exclusivity. Linguistic tools are not in themselves determinants of correct meaning. In order to make a correct interpretation, it is necessary not to be guided, by indications labelled as objective, sometimes artificially imposed, but by the intention of the legislator, which such tools may discover and should only be used for that purpose.
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Adamczyk, Jerzy. "Źródła i przedmiot nauczania katechetycznego w ujęciu prawa kanonicznego." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 463–75. http://dx.doi.org/10.14746/pst.2016.30.23.
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The following article deals with the sources and subject of religious teaching from the canon point of view. Canon Law Code 760 specifies the Holy Bible as the first and primary source of religious education. The next fundamental source of cathesis is Tradition, then, the liturgy and the Magisterium and Church life. The subject of word ministry (religious education) should be the mystery of Christ presented entirely and faithfully, taking the law hierarchy into account.
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Mehmeti, Sami. "The influence of canon law on ius commune in its formative period." SEEU Review 11, no. 2 (December 1, 2015): 153–64. http://dx.doi.org/10.1515/seeur-2015-0034.
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AbstractIn the Medieval period, Roman law and canon law formedius communeor the common European law. The similarity between Roman and canon law was that they used the same methods and the difference was that they relied on different authoritative texts. In their works canonists and civilists combined the ancient Greek achievements in philosophy with the Roman achievements in the field of law. Canonists were the first who carried out research on the distinctions between various legal sources and systematized them according to a hierarchical order. The Medieval civilists sought solutions in canon law for a large number of problems that Justinian’s Codification did not hinge on or did it only superficially. Solutions offered by canon law were accepted not only in the civil law of Continental Europe, but also in the English law.
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Fadeyev, Ivan. "The 1917 Code of Canon Law: Codification and Development of Latin canon law in the First Half of the 20th Century." Novaia i noveishaia istoriia, no. 4 (2021): 184. http://dx.doi.org/10.31857/s013038640014890-7.
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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.
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Edwards, Quentin. "The Origin and Founding of the Ecclesiastical Law Society." Ecclesiastical Law Journal 5, no. 26 (January 2000): 316–19. http://dx.doi.org/10.1017/s0956618x0000380x.
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There was an ecclesiastical law shaped hole in the Church of England from the dissolution of Doctors' Commons in 1857 until 1987 when it was filled by the formation of the Ecclesiastical Law Society. In 1947, forty years earlier, the Archbishops' Canon Law Commission had suggested how the hole might be filled. The Commission was appointed in 1939 and published its report under the title The Canon Law of the Church of England (SPCK, 1947). The Report consisted of a learned and authoritative review of the sources of English canon law and made recommendations for its reform, in particular by appending to the Report a body of suggested revised canons. Included in the Report was the following paragraph expressing the hope that a society might be formed for the study of canon law:‘The success of a new code of canons will to a great extent depend on a wider knowledge than at present exists among the clergy of the law of the Church of England, its nature, history, development, and particular characteristics; and it is hoped that the previous chapters of this Report will provide an elementary introduction to the subject. We recommend therefore that those who are responsible for the training of ordination candidates and for the post-ordination training of the clergy should be asked to consider what steps can be taken to give both ordinands and clergy a more professional knowledge of the Church's law and constitution. In giving evidence before the Ecclesiastical Courts Commission in 1883 the late Sir Lewis Dibdin pointed out that since the disappearance of Doctors' Commons in 1857 there had really been no method of teaching or preserving a knowledge of the Ecclesiastical Law. It is impossible at this stage to revive anything like Doctors' Commons, but we would suggest that a society, consisting of clergy, professional historians, and lawyers, be formed for the purpose of studying the Ecclesiastical Law and of suggesting ways in which that law either needs alteration or can be developed to meet new needs. As a rule there is far too little contact and interchange of ideas and points of view between the clergy and ecclesiastical lawyers, and such a society would give opportunities for this. Such a society would train up a number of people competent to advise and help the clergy in the particular problems of Ecclesiastical Law with which from time to time they are confronted.’
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Saj, Marek. "Soborowe źródła prawa małżeńskiego w Kodeksie prawa kanonicznego z 1983 roku." Ius Matrimoniale 31, no. 2 (December 15, 2020): 47–63. http://dx.doi.org/10.21697/im.2020.31.2.03.
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Documents of the Second Vatican Council became essential root of the Canon Code Law of 1983. There is a number of references to conciliar constitutions, decrees and declarations in each Canon Book. This is true also in regard to the marital law included in Ćanons 1055-1165. Amongst sources which were inspirations for the aforementioned marital law there were the following constitutions: Sacrosanctum Concilium, Lumen gentium, and Gaudium et spes; and decrees: Orientalium...., Unitatis..., Christus...and Apostolicum and also Gravissimum. Lawmaker makes 34 references to these documents. The conducted analysis allows to show to what extend norms of the marital law remain under the influence of the Second Vatican Council.
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Huxley, Andrew. "Hpo Hlaing on Buddhist law." Bulletin of the School of Oriental and African Studies 73, no. 2 (June 2010): 269–83. http://dx.doi.org/10.1017/s0041977x10000364.
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AbstractThis article introduces an English version (translator unknown) of a Burmese law report: Judge Hpo Hlaing's ruling in Ma Hla v. Ma Wa, delivered in Mandalay in 1877. The judgement contains a paragraph dealing with the sources of Buddhist Law which appears to be a riposte to work published earlier that year in Lower Burma. That the judge was Burma's leading political philosopher gives special resonance to his views on law. His list of five law reports from the Pali canon and related texts is of interest. A reading is advanced in which the five cases link to Burmese ideas about legal pluralism.
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Tsibranska-Kostova, Mariyana. "Some Anti-heretic Fragments in the 14th Century Bulgarian Canon Law Miscellanies." Studia Ceranea 4 (December 30, 2014): 261–75. http://dx.doi.org/10.18778/2084-140x.04.17.
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It is well known that the major anti-heretic written source from the Second Bulgarian Empire is the Tsar Boril’s Synodicon, proved to have been compiled to serve the Synod against the Bogomils, convened in Tărnovo in 1211. However, the subsequent century is also marked by the anti- heretic line in various types of manuscripts which shape the image of the so called Second Golden Age of the Bulgarian literature and culture. The reign of John Alexander (1331–1371) is reputed to be the richest period of compiling miscellanies – encyclopedic, ascetic, and monastic, or for individual reading of the royal family and court. An important account of them is the manuscripts of legal content which vary from functional guides with Canon Law rules to complex compilations of material from diverse sources. They deserve to be investigated not only as a part of the cultural system but also as principal evidences how the mechanism of regulation in the tripartite relationship Law- Society-Culture has functioned. The latest discoveries and the up to day of the catalogued database of Slavonic manuscripts in the Bulgarian repositories and the Russian libraries proved the undisputable role of the Middle Bulgarian written tradition as transmitter of the official attitude against every deviation from the Orthodoxy in three main areas: 1. the traditional so called Christological heresies; 2. the heterodox dualist doctrines of Manicheans, Massalians and Paulicians, including Bogomils; 3. the Latins.
Dissertations / Theses on the topic "Canon law – Sources"
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Davies, Luned Mair. "The Collectio Canonum Hibernesis and its sources." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285220.
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Alkire, Timothy Michael. "Canon 813 [section] 2 in the 1917 Code sources and subsequent developments /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Stavropoulos, Evangelos. "Le dialogue institutionnel entre Imperium et Sacerdotium sous l’empereur manuel Ier Comnène (1143-1180) : droit civil, droit canonique, idéologie impériale." Thesis, Université Paris-Saclay (ComUE), 2017. http://www.theses.fr/2017SACLS193.
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Le règne de Manuel Ier, est décrit à partir du respect du principe de la pietas. Le terme a une teneur morale canoniste et juridique qui concerne la capacité du Basileus de légiférer de façon juste en faveur des intérêts de l’État, en respectant toujours le Droit sacré. L’œuvre législative de Manuel Ier que les commentaires des juristes byzantins de l’époque tendaient vers une interprétation moderne de dispositions fondamentales du droit romain.L’objectif principal du programme a été de raffermir l’image sacerdotale du Basileus, qui avait été sécularisée durant la crise politique du XIe siècle. Le rapprochement de l’État et de l’Église sous Manuel Ier a été le fruit d’un réalisme politique, étant donné que l’Église était reconnue, premièrement comme un réservoir idéologique pour l’Empereur, deuxièmement comme un facteur de légitimité et troisièmement comme un facteur de cohésion sociale. Sur le plan du Droit, l’attachement de Manuel Ier aux lois civiles et la nécessité de leur application rigoureuse étaient liés à sa conception selon laquelle la civilisation juridique était en accord avec la supériorité du système d’État byzantin qui, dans le fond, exprimait l’ordre divin et la volonté de Dieu lui-même. Par conséquent, la soumission de la Basileia à la loi impliquait la soumission aux commandements de Dieu.L’incorporation et la soumission du droit canonique au droit public signifiaient la nécessité de dépasser le dualisme étatique entre Imperium et Sacerdotium, au profit d’un ordre juridique aux caractéristiques intrinsèquement suprématistes. L’intégration organique de l’Église dans ce programme valorisait de façon décisive ses responsabilités spirituelles vis-à-vis d’un Empereur qui concevait la gouvernance comme une responsabilité avant tout spirituelle. De même, la distinction entre canons et lois et la systématisation de l’étude de droit canonique témoignent de la nécessité pratique de l’existence d’un code de Droit unitaire, où non seulement la loi de l’État serait présentée alignée sur les besoins modernes de l’État, mais où le droit canonique contribuerait aussi aux besoins spirituels de la sociétéManuel’s I Comnenus reign is characterized from the respect to the principle of pietas. This notion has a moral and juridical content which determines the capacity of Basileus to act according to the State’s interests, respecting – in the same time – the Divine law. The legislative corpus of Manuel I is a manifestation of a tendency to a modern interpretation on fundamental principles of classic Roman law. This objective target of this program was to reconstruct the sacerdotal image of Basileus which has been secularized during the political crises of XI century. The rapprochement between the State and the Church was a fruit of political realism: i. The Church was recognized as an ideological tank for the Emperor, ii. as a factor of political legitimacy and iii. as a factor for the construction of the social cohesion. The attachment of Manuel I to the Civil Law and the necessity of his application was synonymous to his conception according to which the juridical civilization was the manifestation of the Byzantine State’s superiority, which fundamentally describe the divine order and the God’s will. This means that the submission of Basileia to the Civil Law was describing her submission to the God’s commandments. The incorporation and the submission of the Canon Law to the Civil Law describes the necessity for the overpassing the political dualism between Imperium and Sacerdotium in the horizon of a juridical order with supremacist characteristics. The integration of the Church in the Comneno’s political program was valuing decisively her spiritual responsibilities vis – a – vis an Emperor who understood his governance as a spiritual act. In the same way, the distinction between canons and laws and the systematization of the Canon Law studies saws the practical necessity of the existence of a unique code of Civil Law, which could express the modern needs of the State and in the same time could contribute to the spiritual needs of society
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Brenac, Ariel. "Développements instrumentaux pour la photoémission inverse." Grenoble 1, 1987. http://www.theses.fr/1987GRE10010.
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Canon a electron fournissant un faisceau dans la gamme 5 ev-50 ev: resolution en vecteur d'onde de 0,2 a**(-1), courant maximal de 25 microamperes a 20 ev. Les spectres de photoemission inverse resolue angulairement presentent des effets angulaires a 30 ev. A 10 ev les effets angulaires devraient etre plus marques mais de faible rendement du spectrometre a cette energie rend les experiences difficiles. Caracterisation de nouvelles sources d'electrons: electrons emis par effet du champ par une cathode comprenant un grand nombre de micropointes. Ces cathodes fonctionnent a basse temperature. Description du spectrometre uv du vide et de la multidetection des photons
Books on the topic "Canon law – Sources"
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Achinike, Emmanuel Chukwuma. Why law in the church?: An introduction to Canon law and general principles of law. Ibadan: Wisdom Publishers, 1995.
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Les sources du droit canonique, VIIIe-XXe siècle: Repères canoniques, sources occidentales. Paris: Cerf, 1993.
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Mestre, Achille. Introduction au droit canonique: Sources du droit et organisation de l'Église. Paris: [Éditions facultés jésuites de Paris], 2010.
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Rolker, Christof. Canon law and the letters of Ivo of Chartres. New York: Cambridge University Press, 2010.
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Martínez-Torrón, Javier. Anglo-American law and canon law: Canonical roots of the common law tradition. Berlin: Duncker & Humblot, 1998.
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Líndal, Sigurður. Law and legislation in the Icelandic Commonwealth. [Reykjavík: s.n., 1993.
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Tardif, Adolphe François Lucien. Histoire des sources du droit canonique. Paris: A. Picard, 1987.
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Canon law and the letters of Ivo of Chartres. Cambridge [U.K.]: Cambridge University Press, 2010.
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Gujer, Regula. Concordia discordantium codicum manuscriptorum?: Die Textentwicklung von 18 Handschriften anhand der D.16 des Decretum Gratiani. Köln: Böhlau, 2004.
Find full textBook chapters on the topic "Canon law – Sources"
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"Collections (Sources)." In Medieval Canon Law, 31–46. Arc Humanities Press, 2018. http://dx.doi.org/10.2307/j.ctvfxvctt.9.
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"Chapter 3. Collections (Sources)." In Medieval Canon Law, 31–46. ARC, Amsterdam University Press, 2018. http://dx.doi.org/10.1515/9781942401698-007.
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GARNETT, GEORGE. "The Historian’s Use of his Canon Law Sources." In Marsilius of Padua and 'the Truth of History', 179–95. Oxford University Press, 2006. http://dx.doi.org/10.1093/acprof:oso/9780199291564.003.0007.
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Cairns, John W. "Ius Civile in Scotland, c 1600." In Law, Lawyers, and Humanism. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748682096.003.0003.
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This chapter analyzes the changing nature of the references to sources in Scotland in the 100 years or so after the founding of the College of Justice. It traces a decline in the overt reliance on Canon law through examination of the sources cited in the Jus feudale of Thomas Craig, written around 1600, and the Practicks of Sir Robert Spottiswoode, collected from the 1620s to the 1640s. It shows the continued significance of Canon law, but a failure to cite it by Spottiswoode, other than in his reliance on it for procedural issues. While Sinclair’s Practicks demonstrate that Scotland had a typical mix of ius commune (Canon and Civil laws) and ius proprium (Scots customs and statutes), Craig and Spottiswoode’s works suggest that in the intervening period there had been a subtle change out of which emerged a competing understanding of the nature of Scots law, located within the structure of the law of nature and nations in a Europe of developing nation states with imperial ambitions.
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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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Morton, James. "Conclusion." In Byzantine Religious Law in Medieval Italy, 209–14. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861140.003.0012.
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The conclusion summarises the principle arguments of the book. Despite the Norman conquest of southern Italy in the late eleventh century, the Italo-Greeks continued throughout the twelfth century to view themselves as an outpost of Byzantine Christianity in Western Europe. Law played an important role in the construction of their religious identity: they were orthodox not simply because they held the right beliefs, but because they followed Byzantine canon law. They were able to do so because of the pluralistic legal culture of southern Italy and because of the Norman monarchs’ resistance to papal authority, a combination that allowed Norman kings such as Roger II to act out a similar role to that of the Byzantine emperor as patrons of Greek churches and monasteries. The situation began to change in the thirteenth century, however. The end of the Hauteville dynasty, the Fourth Crusade, and the Fourth Lateran Council created conditions that led to the progressive erosion of Byzantine canon law as a juridical system in southern Italy as the papacy was increasingly successful in asserting its legal authority. Nonetheless, even as nomocanonical manuscripts lost their utility as legal sources, they provided important sources of legitimacy with the aura of antiquity to the Italo-Greeks’ distinctive religious rites and customs. In Robert Cover’s terminology, the nomocanons shifted from being sources of imperial law to sources of paideic law. The conclusion ends with observations on the important role of law in the formation of medieval religion and culture.
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Watson, Sethina. "The Council of Vienne (1311/2) and Late Medieval Hospitals." In On Hospitals, 295–309. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198847533.003.0009.
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Clement V’s council of Vienne (1311/2) in its canon, Quia contingit (1317), offered the only substantial statement in canon law to address the management of welfare houses, which it defined as xenodochia, leprosaria, almshouses, and hospitals. The canon has long confused and disappointed historians, not least for its absence of any detail as to how a hospital should be arranged. The chapter explores possible sources for the council’s act and elucidates the choices made and procedures followed by the council, when drafting the canon. It provides a new reading of the canon, as the culmination of a long relationship between canon law and welfare houses. As had Carolingian councils, and Urban III’s Ad haec, Quia contingit legislated for hospitals as structures for the administration of gifts (alms) to the tasks of human welfare to which they had been assigned. What the canon did now was articulate a right by which bishops might act to ensure that, if failing, managers or patrons fulfil these obligations.
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Morton, James. "The Secular Church and the Laity." In Byzantine Religious Law in Medieval Italy, 139–54. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861140.003.0008.
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Chapter 7 examines the surviving evidence for nomocanon use among the secular (i.e. non-monastic) church and lay officials under Norman rule. While far fewer manuscripts survive from these circles than from monasteries, it is nonetheless clear that nomocanons continued to be used not only by Greek bishops but even by lay judges and notaries. The chapter begins with an examination of the Italo-Greek episcopate, highlighting the significance of the bishop’s judicial role in the Byzantine church and the lack of evidence for any kind of influence of Latin canon law on the nomocanons of Greek bishops of southern Italy in the twelfth century. It then discusses two fascinating twelfth-century nomocanons: the Epitome Marciana from southern Calabria and the ‘Nomocanon of Doxapatres’ from Rossano. The manuscripts provide decisive evidence that Greek lay judges in the Norman kingdom played a role in the administration of ecclesiastical justice, relying entirely on Byzantine legal sources. In some cases, as in Rossano, Greek aristocratic families would dominate both the archiepiscopal and civil judicial offices, with the result that the family would possess multiple manuscripts of Byzantine civil and canon law.
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Cairns, John W. "English Looters and Scottish Lawyers: The Ius Commune and the College of Justice." In Law, Lawyers, and Humanism. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748682096.003.0002.
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This chapter further discusses the significance of the ius commune in Scotland through an account of the looting of law books from Edinburgh in 1544 by an English knight. The account agrees with earlier scholars that the books looted were connected to the Abbey of Cambuskenneth, as a number of the volumes can be linked with, first, Patrick Paniter, Abbot of Cambuskenneth 1513–1519, and, second, his successor Alexander Mylne, Abbot 1519–1548. What is interesting about the books is that, along with a magnificent Bible, they constitute a significant part of the main sources of the ius commune, both Canon law and Civil law, together with some of the standard commentaries on them.
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Morton, James. "Introducing the Byzantine Nomocanon." In Byzantine Religious Law in Medieval Italy, 17–30. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861140.003.0002.
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Chapter 1 introduces the reader to the nomocanon, a type of Byzantine manuscript that serves as the primary source material for the book. Nomocanons are largely unknown among Byzantinists and medievalists, so this chapter explains the basic facts of what they are, how they are designed, and why they are historically significant. Beginning with the emergence of the corpus of Byzantine canon law in Late Antiquity, it outlines the development of the texts from the first systematic collections in the sixth century to the great Byzantine canonists of the twelfth century (Aristenos, Zonaras, and Balsamon). The chapter then describes the typical content and structure of a nomocanon, discussing the example of the eleventh-/twelfth-century manuscript BN II C 4. It closes with a discussion of the material and aesthetic qualities of nomocanons, arguing for the importance of studying the manuscripts not just as sources for textual editions but also as artefacts of specific socio-historical contexts.
Conference papers on the topic "Canon law – Sources"
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Camargo, Hugo E., Patricio A. Ravetta, Ricardo A. Burdisso, and Adam K. Smith. "A Comparison of Beamforming Processing Techniques for Low Frequency Noise Source Identification in Mining Equipment." In ASME 2009 International Mechanical Engineering Congress and Exposition. ASMEDC, 2009. http://dx.doi.org/10.1115/imece2009-12194.
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In an effort to reduce Noise Induced Hearing Loss (NIHL) in the mining industry, the National Institute for Occupational Safety and Health (NIOSH) is conducting research to develop noise controls for mining equipment whose operators exceed the Permissible Exposure Level (PEL). The process involves three steps: 1) Noise source identification (NSI), 2) development of noise controls, and 3) evaluation of the developed noise controls. For the first and third steps, microphone phased array measurements are typically conducted and data are processed using the conventional beamforming (CB) algorithm. However, due to the size and complexity of the machines, this task is not straight forward. Furthermore, because of the low frequency range of interest, i.e., 200 Hz to 1000 Hz, results obtained using CB may show poor resolution issues which result in inaccuracy in the noise source location. To overcome this resolution issue, two alternative approaches are explored in this paper, namely the CLEAN-SC algorithm and a variarion of an adaptive beamforming algorithm known as Robust Capon Beamformer (RCB). These algorithms were used along with the CB algorithm to process data collected from a horizontal Vibrating Screen (VS) machine used in coal preparation plants. Results with the array in the overhead position showed that despite the use of a large array, i.e., 3.5-meter diameter, the acoustic maps obtained using CB showed “hot spots” that covered various components, i.e., the screen deck, the side walls, the I-beam, the eccentric mechanisms, and the electric motor. Thus, it was not possible to identify which component was the dominant contributor to the sound radiated by the machine. The acoustic maps obtained using the RCB algorithm showed smaller “hot” spots that in general covered only one or two components. Nevertheless, the most dramatic reduction in “hot” spot size was obtained using the CLEAN-SC algorithm. This algorithm yielded acoustic maps with small and well localized “hot” spots that pinpointed dominant noise sources. However, because the CLEAN-SC algorithm yields small and localized “hot” spots, extra care needs to be used when aligning the acoustic maps with the actual pictures of the machine. In conclusion, use of the RCB and the CLEAN-SC algorithms in the low frequency range of interest helped pinpoint dominant noise sources which otherwise would be very hard to identify.