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

For a number of years the Society has been troubled at the absence of, or at least the spasmodic nature of, any systematic teaching about Canon or Ecclesiastical law among ordinands and clergy of the Church of England. The first that an ordinand knows of law is often his or her Declaration of Assent and licensing as an Assistant Curate. Provided there are no great crises or scandals, or problems over marriages when the training Incumbent goes on holiday leaving the new Deacon to his or her own devices, the next occasion of ecclesiastical law will be at first incumbency, or possibly as a Team Vicar. After that Faculties, secular employment law, the Children Act, the Charities Act, the Ecumenical Canons become increasingly important; not to speak of the Pastoral Measure in Teams and Groups. No other profession would allow its officers such systematic ignorance of the rules of the game, or be so tardy in providing them with a summary of their rights and responsibilities. Sadly the image of law—and lawyers—has obscured the need for knowledge of professional rules and good practice. A misunderstanding of St Paul on Law and Gospel has permeated much evangelical, charismatic and radical thinking. Anglo-Catholics have a perverse respect for the canon law of another church rather than their own. But the tide has begun to turn.

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.

When discussing the thirteenth-century concept of Christian unity, Jack Watt asserted, ‘Too little is as yet known of the interaction of theological and canonical thought to be able to say with precision just what the canonists contributed to this development among more abstract thinkers and what they received from it.’ Thirty-five years on this comment largely remains true for our knowledge of the inter-relation of theology and canon law in the thirteenth century. Little attention has been paid to the impact of theology on canon law, and even less to canon law on theological thinking. G.R. Evans claimed, ‘Canon law glosses tend to be conservative and less theologically sophisticated than contemporary theological work.’ That comment could be seen as an explanation for how little attention has been paid to the theological content of canonical writing. However, canon law glosses were written principally to investigate law. The area of ‘sophistication’ was different. Yet, this is not to say that there was no interest in theological questions and their possible solutions on the part of the canonists. All canon lawyers had a theological education, and they cited biblical references to support their arguments extensively. This paper aims to show that the use and understanding of contemporary medieval theology had an important impact on the writing of thirteenth-century canon lawyers, which should not be readily overlooked by modern scholars.

The article deals with the topic of the school and parish catechesis in the Federal Republic of Germany. The author presents the legal basis of the catechesis, in the Church and in the State. The catechetic teaching is defined in the Code of Canon Law. Information on this can be found in the second chapter of the title “The Ministry of the Divine Word” in this code. After a brief outline of the legal basis the author proceeds to presenting the history of religious education in Germany. Its origins lie in the 16th century at the time of Reformation and Counter-Reformation. As Rainer Winkel stated, when one studies the history of education, there are seven fields of education to be distinguished: 1. pedagogy, 2. religion, 3. ethics, 4. economics, 5. science, 6. politics, 7. art. Each of them is based on the development of one of seven “athropina”, i. e. features that are characteristic for human beings. All in all, it can be said that the religious education must be an integral part of all-round education. In a further part of the article the author describes the current catechetic teaching in Germany. Since the 1960s we can observe a development from catechesis to religious studies in the religious education at school. Instead of forming and educating pupils religiously, knowledge of religions is imparted at school. It is taught that there are many equally valid systems of values. The truths of faith and the sacraments are omitted during lessons. Above all, it can be observed that the German society is misinformed about the sacrament of penance. Besides, the passion of Christ, its meaning for a Christian and the role of the Holy Virgin Mary are not among the topics in school. On the other hand, parish catechesis is not very popular. The reason for this is probably the disappointment of the young people about the institutional character of the Church. In addition, there is a high percentage of atheists (especially in the former East Germany). Therefore, the author claims that there is a need of a renewed evangelisation instead of catechesis in Germany, in order that people believe in Jesus and the Mother of God again.

Religion law – the law of the state on religion – has been taught for generations in the law schools of continental Europe, though its introduction in those of the United Kingdom is relatively recent. By way of contrast, within the Anglican Communion there is very little teaching about Anglican canon law. The Church of England does not itself formally train clergy or legal officers in the canon and ecclesiastical laws that they administer. There is no requirement that these be studied for clerical formation in theological colleges or in continuing ministerial education. The same applies to Anglicanism globally – though there are some notable exceptions in a small number of provinces. This is in stark contrast to other ecclesiastical traditions: the Catholic, Orthodox, Lutheran, Methodist, Reformed, Presbyterian, Baptist and United churches all provide training for ministry candidates in their own systems of church law, polity or order. However, no study to date has compared the approaches of these traditions to the teaching of church law today. This article seeks to stimulate an ecumenical debate as to the provision, purposes, practices and principles of the teaching of church law across the ecclesiastical traditions of global Christianity. It does so by presenting examples of courses offered (institutions, purposes, subjects, methods and levels), the educative role of church law itself, requirements under church law for church officers to study the subject, and parallels from the secular world in terms of debate in the academy and practice on the nature of legal education, particularly the role played in it by the Critical Legal Studies movement.1

The legal treatise calledGlanvillis proof that by the end of Henry II's reign men capable of shaping the custom of the Englishcuria regisinto a systematic law book were present at Westminster.Glanvillis “the first textbook of the English common law.” This treatise was written near the end of Henry II's reign and since the thirteenth century, it has borne the name of his justiciar, Ranulf de Glanvill, although not many scholars today accept his authorship. Why, then, should we raise once more the question: Who was the author ofGlanvill?It remains a valid question because it affords an opportunity for reflection on questions concerning schools, learning, and twelfth-century English society. It forces us to consider the connections among the emerging English common law, the schools, the Scholastic method, and the study of Roman and canon law. It requires us to consider the contributions of Roman and eccesiastical law to Henry II's legal reforms.

Most recent historians have expressed a negative opinion of the quality of legal education at the English universities between 1400 and 1650. The academic study of law at Oxford and Cambridge, they have stated, was easy, antiquated and impractical. The curriculum had not changed from the form it assumed in the thirteenth century, and it did little to prepare students for their careers. This article challenges that opinion by examining the inner nature of the ius commune, the law that was applied in the courts of the church, and also by examining some of the works of practice compiled by English civilians during the period. Those works show that the negative opinion rests in part upon a misunderstanding of the nature of legal practice during earlier centuries. In fact, concentration on the texts of the Roman and canon laws, as old-fashioned as it seems to us, was well suited for the tasks advocates and judges would face once they left the academy. It also provided the stimulus needed for advance in the law of the church itself; their legal education made available to potential advocates and judges skills that would permit a sophisticated application of the ius commune, one better suited to their times. The article provides evidence of how this happened.1

The scope of regulation of social relations associated with both secular and canon law are of great interest for the researchers. In particular, they are related to the constitutional presumption of separation of church and state. At the same time, there is the tendency of more convergence of the church with the state in matters concerning property, correlation of church and secular education, etc. Implementing the mode of limited information access, the subjects of which are the clergy, is also a sphere of common interest for the state and the church. The use of the comparative - legal research methods, methods of analysis and synthesis of the situation have made it possible to relate the norms of canon and secular law, and identify elements of their relations. The main purpose of the paper is the comprehensive research of the seal of the confessional, its conceptual apparatus, regulation, judicial practice, forms and types of responsibility for its violation. This paper examines the historical aspects of the formation of the seal of confession, starting with the Spiritual Regulations and up to modern ecclesiastical and secular norms. It indicates the specifics of the Spiritual Regulations, which excluded the absolute inviolability of the seal of the confessional, provided the information is related to the security of higher officials. The paper also deals with the legal framework of the seal of the confessional, being a professional religious mystery as well as the legal mode and a form of the information limited in access. With reference to the Basics of the Social Concept of the Russian Orthodox Church the requirements for a priest how to qualify the information told by his parishioner. The article contains some features of the seal of the confession practice abroad, particularly in Germany and the USA. Occasionally, US law provides for the circumstances where the communication of the clergy and their parishioners should remain confidential. There is, however, the requirement compelling the priest to report where protection of children is involved. The jurisprudence support the rules regulating the seal of confession. Three relevant cases have been studied by the authors and they highlight the separation of secular and religious laws.

Toute institution a ses règles de bonne gouvernance qui fixent son champ de compétence et définissent sa nature juridique. Il en est de meme de l'Église catholique et de ses institutions. Les institutions scolaires catholiques sont non seulement soumises aux exigences canoniques qui leur assurent leur catholicité, mais aussi aux lois civiles qui déterminent leur nature. Cette thèse présente les raisons, historiques et actuelles du dysfonctionnement du système scolaire congolais en général et de l'enseignement catholique en particulier. Elle propose aussi les voies qui ouvrent vers une école réellement catholique. Au Congo, l'école catholique est soit privée, soit publique confessionnelle. C'est sous ce dernier aspect que son étude devient intéressante. L'État et l'Église se sont engagés comme collaborateurs sur base de la Convention de gestion signée en 1977. Celle-ci définit le champ de compétence de chacun. Malheureusement, cette convention qui devrait garantir le bon fonctionnement des écoles est aussi source des conflits qui opposent les principaux signataires. Il ne peut en être autrement dans un régime dictatorial ou la volonté d'une seule personne ou d'un groupe de personnes a aussi force de loi. La loi-cadre de l'enseignement national promulguée en 1986, tout en fournissant les éléments valables pour la bonne gestion des écoles, connaît aussi le sort des autres textes juridique Congolais. Les enfants catholique comme tous les autres enfants, ont droit a une éducation saine et intégrale. L'Église comme "mère et éducatrice" se fait le devoir de fonder et de gérer ses propres écoles. Elle donne les éléments formels et substantiels qui déterminent l'identité d'une école qui se veut catholique. Ces éléments fixent les quatre champs de compétence de l'école catholique: qualité de l'enseignement général, qualité de l'enseignement religieux, qualité de l'éducation catholique, implication de l'école catholique dans la mission de l'Église. Comment concilier la législation civile et la législation canonique? L'étude du canon 803 du Code de droit canonique fournit des éléments valables pour un nouveau débat sur la nature juridique des écoles au Congo. C'est le travail que nous avons réalisé dans cette thèse pour l'interêt de tous, parents, élèves, Église et État.

Le Collège de France, créé en 1530, a pour objectif principal d'enseigner des matières nouvelles, non présentes dans le paysage universitaire. Le droit, représenté par la Faculté de droit de Paris, est ainsi, au commencement, mis de côté. Il faut attendre 1612, pour qu'une chaire de droit soit instituée au Collège de France. Cette discipline est représentée jusqu'en 1919. La première chaire de droit est intitulée chaire de droit canon, il s'agit ici d'un enseignement classique, pourtant cette institution décide de mettre en place cette matière en son sein. Les raisons sont de divers ordres : politiques mais également scientifiques et s'inscrivent contre toute apparence dans le projet principal du Collège. Au cours de l'époque moderne, deux chaires de droit canon sont ainsi présentes. La première de 1612 à 1792 est simplement supprimée sous la Révolution, la seconde de 1689 à 1773, est transformée en chaire de droit de la nature et des gens. Cette transformation met en place un enseignement inédit en France. En effet, si cette matière est déjà enseignée dans d'autres pays notamment outre-Rhin, elle ne l'est pas en France. Exclue du champ universitaire classique, le Collège de France voit dans la création de cette chaire, non seulement la mise en valeur d'un enseignement inexistant à la Faculté, mais également la mise en place d'un certain contrôle sur une matière polémique. Cette chaire traverse plus d'un siècle, très mouvementé, et est transformée en 1887. Enfin, une chaire d'histoire des législations comparées est créée en 1831 et perdure jusqu'en 1919. Il s'agit de la dernière chaire de droit. Cette matière est la plus innovante. Ces quatre chaires ne doivent leur création, leur existence et leur fin qu'à leurs titulaires. Ce n'est pas tant la chaire, ou la matière elle-même qui comptent que ce dernier. Il s'agit d'un système intuitu personae, ou la personne même du professeur est fondamentale. L'intérêt de cette étude porte donc sur les professeurs eux-mêmes, d'un point de vue personnel, institutionnel et scientifique. Les professeurs sont ainsi étudiés dans leurs rapports avec le Collège de France, les pouvoirs publics, les autres institutions de l'enseignement supérieur, principalement la Faculté de droit de Paris, mais aussi dans leurs relations avec leurs homologues et avec la doctrine juridique
The main goal of the Collège de France, created in 1530, is to teach new subjects that are not presented in the traditional academic landscape. Law, presented by the Paris Faculty of Law, used to be part of those set aside courses. It was not until 1612 that a chair of law was instituted at the Collège de France where it was then presented until 1919. The first chair of law, called chair of canon law, became part of this institution's offer despite being classified as formal education. Against all odds, that decision was aligned with the College's main goal and was taken for various reasons, both political and scientific. During the modern era, two chairs of canon law are present. The first chair, operated from 1612 to 1792, is simply suppressed during the Revolution ; the second one, operated from 1689 to 1773, is transformed into a chair of law of nature and people. This transformation sets up an unprecedented educational system in France. Indeed, although this subject is already taught in other countries, particularly across the Rhine, it is not the case in France yet. Excluded from the classical university field, the Collège de France sees in the creation of this chair, not only the enhancement of a non-existent teaching at the Faculty, but also the establishment of a certain control over a controversial subject. This chair goes through a very hectic century before being transformed in 1887. Finally, a chair of history of comparative legislation was created in 1831 and lasted until 1919. This was the last chair of law and the most innovative material. These four chairs owe their creation, their existence and their end only to their professors. It is the latter that really count, before the chair or the material itself. It is an intuitu personae system, where the character of the teacher himself is fundamental. Consequently, this study focuses on the teachers themselves, from a personal, institutional and scientific point of view. Thus, teachers are studied through their relations with the Collège de France, public authorities or other institutions of higher education such as the Paris Faculty of Law, but also in their relationship with their counterparts and with the legal doctrine

Depuis la fin des années 1950 jusqu'à l'aube de ce 21ème siècle au Cameroun, le débat sur l'Enseignement catholique a généralement présenté l'Eglise catholique à la croisée des chemins. Il s'est agi d'une Eglise confrontée au défi de choisir soit de continuer à placer l'Ecole catholique au cœur de sa mission d'évangélisation, soit de transférer à l'Etat ses œuvres scolaires, compte tenu des charges et des tensions que leur gestion provoque au sein des communautés éducatives. A la lumière de la lettre pastorale des Evêques de 1989 sur l'Enseignement catholique au Cameroun, de l'Exhortation apostolique post-synodale "Ecclesia in Africa" de Jean-Paul II (1995), ainsi que de l'Accord-cadre de 2014 entre le Saint-Siège et la République du Cameroun, il y a lieu de considérer que l'Eglise a désormais fait le choix de la continuité. Cette étude présente une Eglise catholique face à ses responsabilités. En effet, la poursuite de l'œuvre catholique d'enseignement au Cameroun engage cette Eglise à garantir la catholicité de ses écoles selon les normes du droit canonique, d'une part, et à veiller à ce que celles-ci se conforment à l'exigence de qualité posée par la législation camerounaise, d'autre part. En vertu de cette législation, des mesures disciplinaires sont prévues pour sanctionner les établissements privés qui seraient en situation de carence structurelle. Parmi ces mesures figure la fermeture d'établissements d'enseignement par les pouvoirs publics. Certes, ces mesures obligent les autorités ecclésiastiques à assurer la viabilité des œuvres scolaires catholiques en vue d'offrir une éducation de qualité aux jeunes. Cependant, l'application de telles mesures n'est-elle pas susceptible de remettre en question la légitimité canonique de l'Eglise en matière de création et de direction des écoles, une légitimité soulignée au canon 800 § 1er du CIC 1983? L'histoire de l'Enseignement catholique au Cameroun, ainsi que les défis du monde actuel invitent à repenser l'Ecole catholique. Mise au cœur de la mission de l'Eglise, l'Ecole catholique devrait former en se réformant. Les œuvres scolaires ou de formation catholiques sont davantage appelées à être des "lieux d'évangélisation, d'éducation intégrale, d'inculturation et d'apprentissage du dialogue de vie entre jeunes de religions et de milieux sociaux différents" (J.-Paul II, Ecclesia in Africa, n. 102). Une telle réforme passe par une redéfinition des compétences dévolues aux autorités ecclésiastiques, un professionnalisme avéré de la part des membres du personnel en matière de gestion des structures administratives, pédagogiques, financières et pastorales des œuvres scolaires catholiques. En outre, la même réforme suppose une valorisation de l'apport du personnel laïc dans une synergie de coresponsabilité au sein des communautés éducatives vivantes. Enfin, la recherche de la qualité en éducation engage l'Eglise dans un partenariat fiable avec l'Etat camerounais, et ce, par la faveur des avantages bilatéraux que pourraient générer les dispositions de l'Accord-cadre de 2014
Since the year 1950 until the dawn of this 21rst century in Cameroon, discussions on Catholic Education generally focused on showing the Catholic Church at the crossroads. In other words, the attention had mainly been on a Church facing the challenge of choosing either to continue integrating the Catholic School within her evangelizing mission, or to hand over her schools to the State, due to the various commitments they entail, as well as the misunderstandings which their management brings about within educational communities. Yet, in the light of the Bishops' pastoral letter on Catholic Education in Cameroon (1989), followed by the John Paul II's Post-synodal apostolic Exhortation, Ecclesia in Africa (1995), and also, considering the various opportunities which the Framework-agreement between the Holy See and the Republic of Cameroon, in 2014 could generate, it is obvious that the Church has henceforth made the choice of pursuing her evangelizing mission through the catholic School. This study analyzes the challenges of the Church with regard to her renewed commitment in the field of education. In fact, the continuation of catholic education in Cameroon engages the Catholic Church to guarantee the specific caracter of her schools, by virtue of canon law, on the one hand, and to see to it that those schools comply with the standards laid down by the Cameroonian legislation, on the other hand. On the basis of this State legislation, measures are laid down toward private schools in order to sanction institutions falling below the standards required. Among those measures, there is the closure of private schools by public authorities. Certainly, these measures compel ecclesiastical authorities to guarantee the viability of catholic schools in view of providing the youths with quality education. yet, is the implementation of such measures not liable to challenge the canonical legitimacy of the Church as far as establishing and directing schools are concerned (can. 800 § 1, CIC 1983)? The history of Catholic Education in Cameroon, as well as the new challenges of the world today, invites the Church to re-think the catholic School. Considered as being at the core of the Church's evangelizing mission, the catholic School should strive to form by renewing itself. Concretly, Catholic schools are to be, more than ever before, "places of evangelization, well-rounded education, inculturation and initiation to dialogue of life among Young people of different religious and social backgrounds" (John Paul II, Ecclesia in Africa, n. 102). This, therefore, requires a re-definition of the areas of competence of ecclesiastical authorities in Catholic School matters, as well as proven professionalism in administrative, pedagogical, financial and pastoral affairs. Moreover, the same renewal should involve an effort in value the lay staff contribution through a co-responsible synergy within living educational communities. Finally, a quest for quality in education requires a reliable partnership between the Catholic Church and the Cameroonian State in the field of Education, and this, thanks to the bilateral advantages which the dispositions of the above mentioned Framework-agreement could bring about in the future

This concluding chapter explains that for all of their eclecticism, and for all their seeming paradoxes, the polymaths of Islam were united by a common madrasa education, mastery of a canon of texts, and shared regional networks. Their curriculum went far beyond the grammar and logic emphasized in the madrasa. Even mastering substantive Islamic law from medieval Arabic texts was necessary, but not sufficient, to distinguish a high Persianate intellectual from his many, many competitors. Most of the ulama — especially those who rose to the top — studied a plethora of collateral disciplines: poetry, mysticism, astronomy, calligraphy, medicine, trade, and more. Secondary scholarship often pairs these forms of knowledge with discrete communities, differentiating scholars, poets, sufis, and physicians into distinct social groups, with the sufi-ulama dichotomy especially pronounced. However, these were not separate groups with separate corporate identities. Rather, they were discrete social roles performed by a single social group. Their integrated knowledge base allowed them to mix and match social functions with impunity.

This chapter begins by analyzing Aristotle's saying about ascribing to universal education, which underlines an aspect that stands out in the traditional understanding of critique. It mentions that Aristotle's words mainly encourage a critique of the “eaves” of the tympanum that shelter and subordinates itself to the fundamental terms of its polytechnics. Critique will only take place when the limits, the conditions, and the laws of the field are thematized. The chapter also evaluates the transformation of the law from being the “subject” of knowledge-practice into the position of examined object. The performance that interrupts the field's condition initiates the exception with respect to promoted, established, and cultivated knowledges. Not only is critique located in the exception, but it also reveals instituted knowledge as an exception become rule or cannon.