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Relevant bibliographies by topics / Laity (Canon law) Church

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Academic literature on the topic 'Laity (Canon law) Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Laity (Canon law) Church"

1

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 (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

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2

Gręźlikowski, Janusz. "Czwarty synod archidiecezji warszawskiej." Prawo Kanoniczne 52, no. 3-4 (2009): 23–49. http://dx.doi.org/10.21697/pk.2009.52.3-4.01.

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The 4th Synod of the Warsaw Archdioceses was debating during the five-year period, between 19th March 1998 and 19th March 2003 when the Warsaw Church had been run by the primate of Poland, cardinal Joseph Glemp. He proposed, summoned and carried out the synod and promulgated its resolutions. The initiative of summoning the synod was connected with the need for overall renewal of the religious and moral life of the Warsaw archdiocese. The synod’s deliberations and its resolutions were to cause the betterment of the organization and functioning of administrative and pastoral apparatus in the arc

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3

Dyduch, Jan. "Synod diecezjalny - narzędziem odnowy Kościoła partykularnego." Prawo Kanoniczne 40, no. 3-4 (1997): 23–36. http://dx.doi.org/10.21697/pk.1997.40.3-4.03.

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On March 19, 1997, an instruction entitled ‘De Synodis Dioecesanis Agendis‘ was issued jointly by the Congregation for Bishops and the Congregation for Evangelization of Peoples. This Instruction is based on the regulations of the Code of Canon Law published in 1983. In the light of the new Instruction, a Diocesan Synod is to be an instrument of renewal of religious life, pastoral ministry and of the particular Church Law. The entire community of Gods People should be envolved in the works of a Diocesan Synod: its priests, the religious and the laity. They should participate in its works

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4

Jehaut, Rikardus. "Antara Larangan dan Pengecualian: Ihwal Partisipasi Aktif Imam dalam Partai Politik dan dalam Jabatan Publik." Jurnal Ledalero 19, no. 2 (2020): 101. http://dx.doi.org/10.31385/jl.v19i2.207.101-113.

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<p><em>This article - inspired by the notorious case of an Indonesian priest in North Sumatra running for public office despite stern and repeated warnings from his bishop not to do so - aims to elaborate the theme of active participation of priests in politics in the light of can. 285 § 3 and can. 287, § 2 of Code of Canon Law, using the method of juridical exegesis and historical-critical analysis of various legal grounds and various affirmations of the Church's Magisterium. Through careful study, the author shows that the Church, while acknowledge the political right of priests

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5

Clarke, Peter D., and Michael C. Questier. "EDITORS’ PREFACE." Camden Fifth Series 48 (September 4, 2015): vii—viii. http://dx.doi.org/10.1017/s0960116315000238.

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The current volume brings together contributions from two separate editors. The first is a collection of texts edited by Peter Clarke that evidence Cardinal Thomas Wolsey's legatine powers to grant dispensations and other papal graces and his exercise of these powers during the 1520s in Henry VIII's realm. The second is a text edited by Michael Questier. It takes the form of glosses on and suggested readings of the Elizabethan statute law which imposed treason penalties on Catholic clergy who exercised their office in reconciling to Rome (i.e. absolving from schism and heresy) and on those who

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6

Heyman, George. "Canon Law and the Canon of Scripture." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 209–25. http://dx.doi.org/10.1558/post.v2i2.209.

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Meerten B. ter Borg argued that canons function as a means of social control. The success of a canon follows not from the assent or agreement of the populace, but rather from the embedded quasi-personal relationship that produces a sense of belonging and identity. The objectified canon takes over this quasi-personal feature, which guarantees a canon’s sanctity. Calling scripture or law “canonical” thus transcendentalizes a text and allows it to retain a sacred quality that in turn effects social control through a shared sense of belonging. This thesis is confirmed and elaborated through a revi

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7

Doe, Norman. "Canon Law and Communion." Ecclesiastical Law Journal 6, no. 30 (2002): 241–63. http://dx.doi.org/10.1017/s0956618x0000449x.

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This paper deals, in an introductory way, with the role which the canon law of individual Anglican churches plays in the wider context of the global Anglican Communion. Part I reflects on the two main experiences which Anglicans have concerning ecclesial order and discipline: that of the juridical order of each particular church, and that of the moral order of the global communion; it also examines canonical dimensions of inter-Anglican conflict. Part II deals with the contributions which individual canonical systems, the Anglican common law (induced from these systems), and the canonical trad

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8

Powell, James M. "Mendicants, the Communes, and the Law." Church History 77, no. 3 (2008): 557–73. http://dx.doi.org/10.1017/s000964070800108x.

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The present essay briefly examines evidence for the development of the mendicant orders, focusing on their relationship to important members of the middle and upper classes in the communes as one of the chief ways in which they gained popularity and public support. These orders came into existence between the late twelfth century and the latter half of the thirteenth. Their increased involvement with the laity was both a direct product of their concern with the needs of the contemporary church and a source of conflict between them and the existing monastic and diocesan clergy. The experience o

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9

Berkmann, Burkhard Josef, and Augustinus Fries. "Catholic Church Law: Challenges by Secular Law and Religious Pluralism." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 1 (2021): 95–124. http://dx.doi.org/10.30965/23642807-bja10009.

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Abstract This article examines the challenges which arise for Catholic canon law from the collision with secular law and the law of other religious communities. It begins by looking at the conditions provided by canon law itself in order to meet these challenges. Subsequently it addresses the specific challenges posed by secular law, especially human rights, and its general influence. Finally, it discusses the challenges posed by religious pluralism, first clarifying the church’s legal relationship with other religious communities and then addressing the very specific question of why church la

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10

Hill, Christopher. "Education in Canon Law." Ecclesiastical Law Journal 5, no. 22 (1998): 46–48. http://dx.doi.org/10.1017/s0956618x00003240.

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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 V

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