Academic literature on the topic 'Consilium principis'

Статья представляет собой исследование позднеримского института Императорского Совета (консистории), который является прямым преемником Консилиума Принципис, действовавщего в период принципата. На основании правовых документов (в основном конституционных кодекс Феодосия и Юстиниана) описана эволюция и роль этого института в законодательной системе поздней Империи (IV начало V века). Автор акцентирует внимание на структуре и функциях консистории, основных категориях ее членов, а также на терминах, используемых для описания Императорского Совета в разные периоды времени. Результаты этого исследования имеют важное значение для понимания характера и эволюции административной системы в поздней Римской Империи в целом.The article is a study of the Late Roman institution of Imperial Council (Сoncistory) that is a direct successor of the Consilium Principis, active during the Principate period. On the basis of legal documents (mainly the constitutional codexes of Theodosius and Justinian) the evolution of the role of this institution in the legislative system at the time of the Late Empire (IV early V century) is described. The author focuses on the structure and functions of Consistory, main categories of its members as well as the terms used to describe the Imperial council at different periods of time. Results of this study are essential for understanding the character and evolution of the administrative system in the Late Roman Empire as a whole.

Index materiae: Prooemium. I. Historia Curiae Romanae usque ad Vaticanum II. 1. A primordiis Ecclesiae ad CIC 1917. 2. Curia Romana in CIC 1917. II. De conciliari renovatione Curiae Romanae. 1. Postulationes conciliares. 2. Via realizationis postulationum conciliarum. A. Renovatio a Paulo VI facta. B. Continuatio renovationis a Ioanne Paulo II. III. Curia Romana in Constituione Apostolica Pastor bonus. 1. Fines et principia renovationis. 2. Normae generales. 3. Secretaria Status. 4. Congregationes. 5. Tribunalia. 6. Pontificia Consilia. 7. Officia. 8. Cetera Romanae Curiae Instituta. 9. Advocati. 10. Institutiones Sanctae Sedi adhaerentes. Curia Romana, quae est instrumentum necessarium in exercenda suprema, plena et immediata potestate Romani Pontificis in universam Ecclesiam, decurrentibus annis, reformationem indiget. Prima a s. Pio X anno 1908 per Costitutionem Apostolicam Sapienti consilio facta est. Patres Concilii Vaticani II exoptaverunt, ut Curia Romana novae ordinationi, necessitatibus temporum, regionum ac Rituum magis aptatae, subiciatur (Christus Dominus, 9). Haec postconciliaris renovatio opus multum difficile evadit. Duo sunt magni auctores huius renovationis, nempe Paulus VI, praesertim per Consitutionem Apostolicam Regimini Ecclesiae universae (1967) et Ioannes Paulus II per Constitutionem „Pastor bonus” (1988). Ambae Constitutiones optatis Patrum Concilii Vaticani II circa novam ordinationem respondere desiderabant, praesertim quod spectat ad dicasteriorum numerum, eorumque competentiam, propriam procedendi rationem etc. Constitutio autem Ioannis Pauli II insuper fundamenta theologica huius institutionis, eiusque pastoralem indolem — ad mentem et spiritum Vaticani II — late ponit.

Dissertatio haec proemio, parte principali et conclusione constat. In proemio canones 1012-1023 Codicis Iuris Canonici Joannis Pauli II argumentum huius dissertaculae esse, dicitur. Pars principalis opusculi in septem particulas subdividitur, nempe:
 
 
 Episcopus consecratus est minister sacrae ordinationis (can 1012);
 In episcopum ordinare licet solummodo cum mandato pontificio (can. 1013);
 Episcopum consecrant consecrator principalis et saltem duo consecrantes (can. 1014);
 Diaconum et presbyterum ordinat episcopus proprius vel alius episcopus cum litteris dimissorialibus episcopi proprii (can. 1015);
 Episcopus proprius eorum qui clero saeculari se adscribi intendunt, est episcopus dioecesis in qua promovendus habet domicilium, aut dioecesis cui promovendus sese devovere intendit. Quod attinet ad ordinationem presbyteralem diaconorum, est episcopus dioecesis, cui diaconus est incardinatus (can. 1016);
 Episcopus intra propriam dioecesim ordines conferre potest. Extra propriam dioecesim ordines non confert nisi cum licentia episcopi dioecesani (can 1017).
 Iuxta can. 1018 §1 pro saecularibus litteras dimissoriales dare possunt:
 
 7.1. episcopus proprius, de quo in can. 1016;
 7.2. administrator apostolicus;
 7.3. vicarius et praefectus apostolicus;
 7.4. administrator dioecesanus, de consensu collegii consultorum;
 7.5. pro-vicarius et proprefectus apostolicus de consensu consilii, de quo in can. 495 §2:
 Pro membris instituti religiosi clericalis iuris pontificii aut societatis vitae apostolicae iuris pontificii perpetuo et definitive instituto aut societati adscriptis, litteras dimissorias ad diaconatum et presbyteratum confert superior maior. Idem va­ let pro praelaturis personalibus, quae ab Apostolica Sede eriguntur, quarum praelatus membra incardinat et ad ordines promovet (cf can. 295 §1). Et etiam pro institutis saecularibus iuris pontificii, quae ad normam can. 266 §3 suos sodales in­ stituto incardinat (cf can. 715 §2).
 Ceteris superioribus concessa indulta revocata sunt. Hac de causa superiores maiores cuiusvis instituti aut societatis litteras dimissoriales concedere non possunt, quia ordinatio eorum subditorum iure clericorum saecularium regitur (can. 1019 §2). Litterae dimissoriae ne concedantur, nisi habitis antea omnibus testimoniis et documentis, quae ad normam canonum 1050 et 1051 exiguntur (can. 1020). Litterae dimissoriae mitti possunt ad quemlibet episcopum communionem cum Sede Apostolica habentem. Episcopus ritus latini ordinare potest subditum eiusdem ritus, non vero ritus orientalis vel ritus diversi a ritu episcopi ordinantis (can. 1021). Episcopus ordinans certior fieri debet de germana litterarum fide, antequam ad ordinationem procedat (can. 1022). Iuxta can. 1023 litterae dimissoriae ab ipso auctore aut ab eius successore circumscribi limitibus quoad tempus, locum aut alia adiuncta, aut revocari possunt, sed semel concessae non extinguuntur, resoluto iure concedentis. In conclusione exponitur opinio, iuxta quam presbyteri possunt ordinare presbyterum solummodo obtento mandato pontificio.

263 Gift by Roger Bigod, earl of Norfolk, to Reading Abbey of 3 marks annual rent in the church of Finchingfield, to be expended during the donor's life on the repair of the shrines, reliquaries and other requirements of the high altar in the abbey and, after his death, on his anniversary there. The earl retains the advowson and will present each new parson to the diocesan bishop in the presence of Reading monks, in order to safeguard payment of the rent[1189 × 98; prob. 1193 × 98]Af 92vUniversis sancte matris ecclesie filiis Rog(erus) Bigot comes Norfolch(ie), salutem eternam in domino. Ad publicam volo pervenire notitiam quod ego, pro anima patris mei et matris mee et pro salute anime mee et Ide comitisse uxoris mee et omnium filiorum et antecessorum et successorum meorum, dedi et hac carta mea confirmavi deo et monachis de Rading(ia) .iii. marcatas redditus annuatim percipiendas in ecclesia de Fingingefeld. Ego autem semper dece-dente persona prefate ecclesie personam presentabo episcopo dioce-sano coram monachis de Rading(ia) ad hoc in presentatione pre-dicta vocandis, ut cautionem sufficientem coram episcopo de solutione predictarum trium marcarum annuarum de persona instituenda suscipiant, nee aliquid amplius in prefata ecclesia quam .iii. marcas exigere valeant per manum persone institute. Has autem tres marcas ita dedi ut dum vixero per manus vel per consilium Roberti monachi et Rad(ulfi) fratris eius de Norfolch expendantur in repar-atione feretrorum et philacteriorum et in ceteris que necessaria fuer-int principalis altaris Rading(ensis) ornatui. Cum autem decessero, de predicto redditu fiet anniversarium meum in conventu Rad-ing(ensi). Hanc autem elemosinam .iii. marcarum libere et quiete et perpetuo possidendam prefatis monachis ita dedi ut mihi et heredi-bus meis semper presentatio predicte ecclesie permaneat. T(estibus).

Between the eleventh and thirteenth centuries, morgengabe, a husband's gift to his wife marking the formal consummation of marriage, was replaced in Italian, southern French, and Spanish towns with Roman dos or dowry, a gift from a bride's family that was her inheritance (legitim). In time, this momentous change spread north beyond the Alps. The resulting dotal regime abetted the monetization of the economy and placed increased authority in the hands of husbands, who managed dowry although they did not own it. A family's honor and prestige rode on grants of dowry. Disputes, lawsuits, and consilia (legal opinions) highlight the consequences of investing sums that were granted for daughters' dowries. In 1425 Florence created the Monte delle Doti to invest family funds for future dowries. Thereafter government finances were entwined with families' finances. To justify separating women's ownership of dowry from men's management, Aristotelian principles of women's incapacity were invoked.